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Journal articles on the topic 'Role of the church'
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1
Pfeiffer, Karin, Natalie Colabianchi, Marsha Dowda, Dwayne Porter, James Hibbert, and Russell R. Pate. "Examining the Role of Churches in Adolescent Girls’ Physical Activity." Journal of Physical Activity and Health 8, no. 2 (2011): 227–33. http://dx.doi.org/10.1123/jpah.8.2.227.
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Background:In adults, associations between church attendance and positive health behaviors exist; however, similar evidence among children and youth is lacking. The purposes of this investigation were to examine the associations between physical activity (PA) and church attendance, PA and use of church as a PA facility, and PA and proximity to churches among those who use church as a PA facility (while addressing racial and geographical differences).Methods:High school girls (N = 915, age = 17.7 ± 0.6 years, 56% African American) completed the 3-Day Physical Activity Recall and surveys including demographics and use of PA facilities. Geographic Information Systems data were used to spatially examine the number of churches within a 0.75-mile street network buffer around girls’ homes. Associations were examined using mixed model analyses controlling for demographic factors.Results:For the overall sample, total METs (56 versus 52) and proportion of girls meeting PA guidelines (62% vs. 52%) were significantly higher in church attendees versus nonattendees. Among participants who used facilities, having more churches close to home was associated with more PA.Conclusions:Church attendance and use are correlates of physical activity that should be further explored and addressed in future intervention research with adolescent girls.
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Vukomanović, Milan. "The Serbian Orthodox Church as a Political Actor in the Aftermath of October 5, 2000." Politics and Religion 1, no. 2 (2008): 237–69. http://dx.doi.org/10.1017/s1755048308000199.
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AbstractThis study tackles the place and role of the Orthodox Church in Serbian society, state, and political life after October 5, 2000. Owing to its present “symphony” with the state, the church now offers a new ideological framework and value-system for state institutions such as the armed forces and public education. This new role of the church is particularly emphasized in the current legislation. One could probably refer to the “etatization” of the Serbian Church, with some negative consequences for non-traditional religious communities. The relations with the Macedonian and Montenegrin Orthodox churches have also been discussed in this context. In post-Milošević Serbia, religious rights and freedoms have been considerably extended, but there is still a great deal of arbitrariness, even completely partial interpretations of the church-state relations. In the concluding section, this article deals with the church's traditionalist perception of society as narod (the people), with some recommendations as for the possible cooperation between the church and civil society in Serbia.
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Waldrep, Christopher. "The Use and Abuse of the Law: Public Opinion and United Methodist Church Trials of Ministers Performing Same-Sex Union Ceremonies." Law and History Review 30, no. 4 (2012): 953–1005. http://dx.doi.org/10.1017/s0738248012000545.
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Law in the United Methodist Church (UMC) is a product of democracy, written by elected delegates to a legislative body, recorded in a book entitledThe Book of Discipline of the United Methodist Church. As “a Book of Law,” theBook of Disciplineis “the only official and authoritative Book of Law of The Methodist Church,” according to the Methodist Church's Judicial Council in a landmark 1953 ruling. Despite this declaration, the Judicial Council had no idea in 1953 that it had addressed a question that in 20 years would divide not just the Methodists, but Americans and American Christians generally. In the last 30 years of the twentieth century, controversies over homosexuality led American Christians into debates over the role law should play in their churches, while Americans as a whole debated the role churches should play in their law. United Methodist conservatives discovered that by rallying populist majorities to rewrite church law, they could then use church trials to roll back what they saw as excesses from the 1960s still plaguing American society. Writing any law is necessarily a political process, but in the UMC, church trials became political battlegrounds as well, contests to determine if rank-and-file clergy approved church rules against anything resembling a same-sex marriage.
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Podmore, Colin. "A Tale of Two Churches: The Ecclesiologies of The Episcopal Church and the Church of England Compared." Ecclesiastical Law Journal 10, no. 1 (2007): 34–70. http://dx.doi.org/10.1017/s0956618x08000896.
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AbstractThis article compares key aspects of the ecclesiologies of The Episcopal Church and the Church of England. First, it examines and contrasts the underlying logic of their structures and the relationships between their constituent parts (General Synod/General Convention, diocese, parish/congregation). Against this background, it then looks at the place of bishops in the ecclesiologies of the two churches (in relation to clergy and parishes, in relation to diocesan synods/conventions and standing committees, and nationally). The American Presiding Bishop's role is contrasted with the traditional roles of primate and metropolitan. Throughout, attention is given to origins and historical development. Reference is also made to the relevant constitutional, canonical and liturgical provisions. Rapprochement between the two ecclesiologies is noted, especially with respect to the role of the laity, but the article argues that this is far from complete. Each church's ecclesiology continues to be determined by its origins; important modifications have been made within that framework, rather than overturning it. It is hoped that the analysis will illuminate the current disputes within The Episcopal Church and the crisis within the Anglican Communion that they have prompted.
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Nche, George C. "Beyond Spiritual Focus: Climate Change Awareness, Role Perception, and Action among Church Leaders in Nigeria." Weather, Climate, and Society 12, no. 1 (2020): 149–69. http://dx.doi.org/10.1175/wcas-d-19-0001.1.
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AbstractThis study explored the role of church leaders in addressing climate change with a focus on Catholic, Anglican, and Pentecostal churches in Nigeria. The study adopted a semistructured face-to-face interview with 30 church leaders drawn from the selected denominations (i.e., 10 church leaders from each denomination). These participants were spread across five states in five geopolitical zones in Nigeria. A descriptive narrative approach was employed in the thematic organization and analysis of data. Findings showed that while all the participants across the three denominations—Catholic, Anglican, and Pentecostal churches—agreed to have heard of climate change, their perceptions of the causes of the phenomenon were narrow and varied along religious denominational lines. More Catholic participants expressed belief in anthropogenic climate change than did Anglicans and Pentecostals. Awareness creation, charity for disaster victims, and prayer were identified by the participants as the roles churches can play in addressing climate change. Although climate change action was generally poor among participants, Catholics engaged more in organizational action than did Anglicans and Pentecostals. In contrast, climate change actions were more on a personal level than on the organizational/church level within Pentecostal churches. The implications of the findings for the Church/church leaders, policy, and future research are discussed.
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Moroz, Volodymyr. "Educational role of the clergy according to the teachings of the UGCC." Ukrainian Religious Studies, no. 70 (May 28, 2014): 92–95. http://dx.doi.org/10.32420/2014.70.412.
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The theme of the Church's influence on the political life of the state is one that is constantly focused on the attention of the scientific community, the media and its own politics. The current legislation in Ukraine clearly separates the church from the state. However, both the church and the state are important social institutions that can not but influence one another. The official position of the state in the relevant relations is outlined again by the law. Each of the confessions of the country, through democratic freedoms and within them, is able to implement its own concept of relations with the state. Moreover, the positions of even the largest churches in Ukraine here are significantly different and significantly affect the social realities, which determines the relevance of the topic.
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Cordell, Karl. "The Role of the Evangelical Church in the GDR." Government and Opposition 25, no. 1 (1990): 48–59. http://dx.doi.org/10.1111/j.1477-7053.1990.tb00744.x.
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The Evangelical Church Faced Harassment and hostility from the state in the immediate aftermath of the foundation of the German Democratic Republic (GDR) in October 1949. Indeed, the struggle in which the Evangelical Church is today engaged can be seen as both a consequence and continuation of a struggle which began in 1949. The Soviet Union had gained control in 1945 of that part of Germany which was most staunchly Protestant. Initially there was no central authority for the Evangelical churches in postwar Germany. Instead there were a number of regional churches, eight of which were located in the Soviet Zone. However, in 1948 the Evangelical Church of Germany (EKD) was created as an umbrella organization for the whole country. Indeed the EKD remained intact as an all-German organization until 1969, despite the estrangement and mutual hostility which characterized inter-German relations until that year.
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Nikitin, episcopus, Siluan. "Paavo Kontkanen and his Role in Normalization of Relations between the Russian and Finnish Orthodox Churches." Vestnik of Saint Petersburg University. History 65, no. 4 (2020): 1107–23. http://dx.doi.org/10.21638/11701/spbu02.2020.405.
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The interrelations of the Russian and Finnish Orthodox Churches in the 20th century are dramatic and poorly studied by Russian historians. This article, on the basis of materials from the State Archives of the Russian Federation and studies into church history translated from Finnish, attempts to evaluate the role of Dr. Paavo Kontkanen, an active member of the Finnish Archdiocese, in the relations between these two Churches. He exemplified a change in the attitude of the National Orthodox Church of Finland towards the Russian Church, historically kyriarchal, in the second half of the previous century. Dr. Paavo Kontkanen, being for a long time a member of the collegiate administrative body of the Finnish Archdiocese, the Church Administrative Council, with permission from Archbishop Herman (Aav) started negotiations with the leadership of the Russian Orthodox Church on a private level. Having archieved understanding with the chairman of the Department of External Church Relations, Metropolitan Nicholas (Yarushevich), Kontkanen considered the possibility of reunification of the Finnish Church and the Russian Church only for a short period, before receiving the status of Autocephalous Local Church from Moscow. Kontkanen’s actions enable to regard him as a conductor of Finland’s ecclesiastical interests aimed at rapprochement with the Soviet Union. It can be proved by Kontkanen’s close contacts with the President of Finland, Urho Kaleva Kekkonen, and his ability to defend interests of the “pro-Russian” part of the clergy and the Finnish Orthodox Church in the face of the state and the Church Council.
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Aigbe, Sunday A. "Church and State in Nigeria." Journal of Interdisciplinary Studies 2, no. 1 (1990): 175–90. http://dx.doi.org/10.5840/jis199021/211.
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This article examines the Christian factor as it relates to the socio-political responsibility and development in Nigeria, and postulates that the Churches in Nigeria fall into two major categories in relation to the state: Identificationism and Isolationism. The study contends that in order to adequately assess the specific roles the Churches play in nation-building, an institutional and functional definition of the Church is necessary. It concludes that the Churches do have a role to play in shaping the future of a nation, including prophetic referee, historico-cultural integrator, moral role model, social mobilizer, and spiritual and vocational mentor.
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Mandela, N. R. "Nelson Mandela on leadership and the role of the churches: An interview." Verbum et Ecclesia 23, no. 3 (2002): 615–20. http://dx.doi.org/10.4102/ve.v23i3.1233.
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In October 2002 the editor of Die Kerkbode, official newspaper of the Dutch Reformed Church (N G Kerk) paid a visit to ex-president Nelson Mandela. He talked about his life, leadership, as well as the challenges to the churches in our day. His gracious remarks on the role of the Dutch Reformed Church is of special significance, in view of the fact that during many years the church not only supported the policy of Apartheid, but provided a theological argument for doing so. During the 1990s the church, on a number of occasions, confessed guilt in this regard. Dr Frits Gaum, editor, provided a transcript of the interview to Verbum et Ecclesia for this special edition on leadership.
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Fellows, Richard G., and Alistair C. Stewart. "Euodia, Syntyche and the Role of Syzygos: Phil 4:2–3." Zeitschrift für die neutestamentliche Wissenschaft 109, no. 2 (2018): 222–34. http://dx.doi.org/10.1515/znw-2018-0012.
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Abstract In Phil 4:2–3 Paul urges Euodia and Syntyche to unite with each other. He also addresses ‘true yokefellow’, and asks him to assist the two women. This paper disputes the almost universally held assumption that Paul was asking him to mediate a conflict between the two women. Rather, Paul is here calling the church leaders, Euodia and Syntyche, to have the mind of Christ and to foster unity among the Philippian churches, and the other church members to support them. The term ‘true yokefellow’ is a piece of ‘idealized praise’ and is Paul’s way of diplomatically correcting one or more church members.
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Harinck, George. "A Shot in the Foot." Church History and Religious Culture 94, no. 1 (2014): 50–71. http://dx.doi.org/10.1163/18712428-09401003.
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Historiography of the Netherlands 1945–1970 leaves one with the impression that the church as an actor in society had already acknowledged that it was obsolete. The role of the church in these decades is above all a passive one: at first the church does not do anything of importance within society, and subsequently it is abandoned by it. This impression overlooks the fact that the church—Catholic as well as Protestant, but this article is focused on the two largest Dutch Protestant denominations—changed its attitude towards society in these decades immensely. From institutions that sustained the societal order they became its major critic, calling for justice in a welfare state that blurred moral boundaries. This change is most clear in the new role the diaconie [the social welfare work of the church] assumed. Now the welfare state took care of the material needs of the destitute, the diaconie focused on social and also counter-cultural church social welfare work. The churches’ criticism of especially Protestant civil society ultimately achieved the opposite of what it was aiming for: in the hope that they could change the character of society and under their influence bring about salvation, their criticism led externally to a further weakening and a greater invisibility of the church in society. The churches’ new role engendered much debate in the 1960s in and outside the churches, but the result was increasing isolation. This became visible when members started to leave the church en masse in the 1960s and 1970s. The abandonment of the churches in favour of society that occurred during the 1960s and 1970s was preceded by the churches’ rejection of that very same society. In other words, the churches were not overcome by this reversal of fortune, but had themselves provoked it.
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Vorster, Nico. "Preventing genocide: the role of the church." Scottish Journal of Theology 59, no. 4 (2006): 375–94. http://dx.doi.org/10.1017/s0036930606002535.
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Recent events in Sudan reiterate the fact that genocide is still a real threat in the modern age, despite important developments in international law. The aim of this article is to discuss ways in which churches can help to prevent genocide. The central theoretical argument is that military and legal preventative measures cannot address the underlying causes of genocide. Social factors that usually contribute to genocidal behaviour are difficult living conditions, nationalism, ethnocentrism, collectivism, authoritarianism, a culture of impunity and the distortion of morality. The most effective way to prevent genocide is to change the moral fabric of genocidal societies by fostering caring societies that emphasize individual moral responsibility, respect for life and the universal dignity of all human beings. As a moral institution the church can play an important role in changing the moral habits of societies. Churches must not compromise themselves by seeking political power or serving secular ideologies. The Bible must be interpreted in a responsible way that does justice to the message of the gospel. Churches must also foster individual moral responsibility; proclaim reconciliation, justice and peace; try to be active bystanders in conflict situations; address difficult life conditions and promote respect for life.
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Kinas, Makokha Vincent. "THE ROLE OF CHURCH IN STATE AND PUBLIC AFFAIRS DURING THE KIBAKI ERA, 2002-2013." European Journal of Philosophy, Culture and Religion 2, no. 1 (2018): 27. http://dx.doi.org/10.47672/ejpcr.359.
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Purpose: The primary objective of this study was to determine the role of church in state and public affairs during the Kibaki Era, 2002-2013Methodology: The methodology employed in this study was qualitative in nature. The study relied mainly on the analysis of an existing dataset from secondary sources. The data was gathered from technical reports, scholarly journals, reference books, past sermons, church publications, official and unofficial doctrine, theologies and from the Kenya National Archives in Nairobi. Other sources of data collection for the study included official statistics collected by government and the various agencies, bureaus and departments. The target population for this study was the mainland churches in Kenya and the role these churches played in state and public affairs in Kenya between 2002 and 2007.Results: The Kibaki era has been characterized by many an events that have attracted by far and wide the attention of the clergy. In 2005, the most significant development of the 2005 constitutional referendum is not the defeat of the draft, but the emergence of strains and tensions not just between Christians and Muslims, but also between church and state. Another significant development was the fact that the mainline clergy were increasingly viewed as partisan and divided along ethnic lines and serving narrow political interest depending on the ethnic group to which its leaders belonged. The prophetic role and voice of the church to act as the conscience of society was lost, and the church did nothing to evaluate its own role even after the people voted to soundly reject the draft constitution.Unique contribution to Theory, Practice and Policy: The study recommended that the government should put in place laws that would involve the church in government matters. This can be done by introducing motions into parliament that advocate for the direct involvement of the church. This would involve laws which ensure that a portion of all members sitting in any committee represents the church. This can also be done by the introduction of electoral posts for church representatives just as there are positions for women representatives. The study also recommends that amendments be made to the constitution to make a legal requirement that one of the nominated MPs must be from the church.
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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 (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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Gadama, Richard Gracious, and Johannes Wynand Hofmeyr. "THE EARLY FORMATION OF CHARISMATIC CHURCHES IN MALAWI AND THEIR SIGNIFICANCE FOR THE MAKING OF MALAWIAN SOCIETY." Studia Historiae Ecclesiasticae 42, no. 2 (2016): 117–36. http://dx.doi.org/10.25159/2412-4265/1232.
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In this article, we look at the history of charismatic churches in Malawi with a particular focus on some of the early charismatic churches. We first define what charismatic churches are. Secondly, we explore and explain the tremendous charismatic revival, tracing it from the time of its penetration in Malawi, its spread and also its survival on Malawian soil. The article also briefly focuses on the decisive role of women in the establishment of some of the early charismatic churches in Malawi. These include the Living Waters Church, Calvary Family Church, Glad Tidings Church and the Agape Church, among others, before some conclusions for the making of Malawian society are drawn.
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Pavari, Never. "The Role of Apostolic Faith Mission in Zimbabwe in the Fight Against Coronavirus." Journal of Public Administration and Governance 10, no. 3 (2020): 306. http://dx.doi.org/10.5296/jpag.v10i3.17690.
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Practical theology, according to Stone (2002) posits that churches should care and sacrifice for the community. Consequently, Christianity has been handling epidemics for more than 2000 years. This paper seeks to assess the role that is being played by the leadership in Apostolic Faith Mission in Zimbabwe (AFMZ) in response to the COVID-19 pandemic. The term leadership in this paper refers to those in charge of the congregants and this includes church pastors, reverends, bishops and elders. Church leaders are people who play influential roles within their faith communities and the broader local community. They benefit from trust and exercise moral authority over members of their local faith community, and shape public opinion in the broader community and even at the national or international level. The paper argues that the church and its leadership play an important role in providing moral guidance to tackle COVID-19 and also to dispel fear that stalks communities alongside the disease. In order to evaluate the role that AFMZ leadership is playing in the fight against COVID-19, the paper employs a qualitative research approach in its exploration and analysis of data gathered through an online survey method. The paper found out that the church is playing a vital role in communities by communicating messages of hope in the midst of severe fears of COVID-19. It also found out that the church leadership is playing a vital role in changing people’s attitudes toward COVID-19 by providing in depth discussions of safety measures in times of the pandemic. Lastly, the paper found out that the church leadership is not doing enough on the practical matters like providing food to the most vulnerable groups in their respective communities and for quarantined patients, maintaining clear communication with families and ensuring that basic primary care is not undermined due to limited finances. The paper therefore recommends that more finance should be availed to church leadership especially from the main church coffers to enable them to meet the above-mentioned demands.
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den Hollander, August. "The Dynamic Role of the Bibliothèque wallonne in the History of the Walloon Churches." Church History and Religious Culture 100, no. 4 (2020): 447–62. http://dx.doi.org/10.1163/18712428-bja10008.
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Abstract The Bibliothèque wallonne accommodates a church collection that is the result of distinct archival policies. Tracing the archival history of this collection reveals important shifts in its formation, accessibility, and usage. A travelling archive from 1578, it became a fixed church archive in 1777, and in 1852 was augmented by a separate Walloon Library, with both archives under the management of a Commission des Archives. In 1877, the Commission de l’ histoire des Églises wallonnes was established, whose goal was to write the history of the Walloon churches in the Netherlands, and collecting the necessary sources for doing so. In 1893, after the activities of both commissions were merged, the collections were combined to form what is now the Bibliothèque wallonne. Established primarily as a church archive, the collection is now mostly used for researching the history of the Walloon churches in the Netherlands.
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Riegel, Ulrich, David Gutmann, Fabian Peters, and Tobias Faix. "Does Church Tax Matter?" International Journal of Practical Theology 23, no. 2 (2019): 168–87. http://dx.doi.org/10.1515/ijpt-2018-0028.
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Abstract Disaffiliation indicates a major future challenge to the Roman Catholic and Protestant churches in Germany, particularly regarding the church tax. This article addresses that issue by first describing the particular German context of disaffiliation. It then summarises previous research, which indicates that the church tax is the trigger to leave the church. An analysis of recent data reveals that the portion of church members is lowest in those income classes that have to pay an above average amount of church tax. Moreover, the likelihood to resign from church membership is highest when the individual begins his or her first paid job. Both findings ascribe church tax a more powerful role in the process of disaffiliation than previous research.
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MAIOROV, ALEXANDER V. "The Rus Archbishop Peter at the First Council of Lyon." Journal of Ecclesiastical History 71, no. 1 (2019): 20–39. http://dx.doi.org/10.1017/s0022046919001143.
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The article establishes that the role of the Rus Archbishop Peter at the First Council of Lyon (1245) was not limited to conveying sensational information about the Tatars, as is usually believed. Peter was willing to resume negotiations between the Apostolic See and the rulers of the Byzantine (Nicene) Empire on the union of Churches, which continued with varying success throughout the thirteenth century. In the mid-1240s the Rus church hierarchs, who headed the Kiev (all Rus) Metropolitanate of the Byzantine Church, played an important, yet underestimated by researchers, role in establishing direct contacts between the Byzantine and Roman Churches and resuming negotiations for church unity.
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Jończyk, Patryk. "The Role of the Church Archives." Roczniki Teologiczne 63, no. 4 (2016): 129–34. http://dx.doi.org/10.18290/rt.2016.4-9.
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So, John. "The Origin of Korean Church Architecture." Religion and the Arts 23, no. 3 (2019): 217–39. http://dx.doi.org/10.1163/15685292-02303002.
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Abstract This article examines the characteristics of Korean church architecture from the perspective of the hanok (the traditional Korean house). Previously, Western commentators criticized Korean church architecture as not reflecting a theological ideology and lacking a consistent architectural style. However, examining Korean church architecture through the lens of Western church architecture does not allow for the adequate appreciation or understanding of this form. This study, therefore, considers the development of Korean churches through an examination of the hanok, including floor plans, the concept of spatial expansion, and attitudes toward daylight. In addition, gender-based seating arrangements, the horizontal extension of space, and windows that admit horizontal daylight also reflect common aspects of the hanok. Beyond showing how a distinctly Korean church architecture developed over time, these characteristics also demonstrate the central role of women and the congregation in Korean churches, in contrast to the clergy-centric design of Western churches.
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Crafford, D. "Uitdagings vir die Ned Geref Kerk in Suidelike Afrika met Malawi en Zambië as illustrasiegebiede." Verbum et Ecclesia 11, no. 1 (1990): 17–32. http://dx.doi.org/10.4102/ve.v11i1.1009.
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Challenges for the Dutch Reformed Church in Southern Africa with Malawi and Zambia as illustration areas What will be the challenges for the Dutch Reformed Church in South Africa if in the coming decades its isolation from Africa could be ended because of political developments in a post-apartheid era? The Dutch Reformed Church planted indigenous churches in many African Countries like Botswana, Malawi, Zimbabwe, Zambia, Mozambique and Namibia. The role of the church in Africa will be determined by its relations with these younger churches. The challenges in the fields of evangelism, church ministry, the youth and in the socioeconomic and political areas are illustrated specifically in the cases of Malawi and Zambia.
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Meijers, Erica. "White Brothers–Black Strangers: Dutch Calvinist Churches and Apartheid in South-Africa." Exchange 38, no. 4 (2009): 365–80. http://dx.doi.org/10.1163/016627409x12474551163691.
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AbstractAfter apartheid was abolished in 1994, fierce discussions within the Dutch churches on the theme of apartheid were quickly forgotten. However, we could still learn from this important chapter of church history. Erica Meijers argues that the debates during the 1970s and 1980s have their roots in the changes which the churches underwent in the 1950s and 1960s. Apartheid confronted protestant churches with their own images of black and white, their role in the colonial area and their view of the role of the church in society. All this led to a decreasing solidarity with the Afrikaners and a growing focus on black reality in South Africa. White brothers became strangers and black strangers became allies. This is in essence the transformation of attitude which both the Netherlands Reformed Church and the Reformed Churches in the Netherlands underwent between 1948 and 1972.
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Francis, Leslie J. "The Domestic and the General Function of Anglican Schools in England and Wales." International Journal of Education and Religion 1, no. 1 (2000): 100–121. http://dx.doi.org/10.1163/1570-0623-90000006.
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This paper differentiates between two functions in education of Anglican Schools. The domestic function focuses on the inward looking concern to equip the children of the church to take their place in the Christian community. The general function focuses on the outward looking concern to serve the nation through its children. The paper puts the discussion about these functions against the background of the criticism on Church schools. For the three decades between 1970 and 1998 the Anglican Church emphasized, implicitly and explicitly, the Church's general role in education. A new prominence is suggested for the Church's domestic role in education at the end of the 1990s and the beginning of the new millennium.
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Le Bruyns, Clint. "The Church, Democracy and Responsible Citizenship." Religion & Theology 19, no. 1-2 (2012): 60–73. http://dx.doi.org/10.1163/157430112x650320.
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Abstract The quality of our democratic life is intimately bound up with the quality of our church-state relations. The aim of this article is to direct attention to the contribution that churches and other faith communities can possibly offer towards the nurturing of a responsible citizenship in political life together. It recognizes and applauds the role of the state itself in advancing the common good, but resists the tendency among many who confine this role to the state alone. Church-state relations are typically discussed simply with reference to church and state, with a blind spot for the people comprising our political community. Responsible citizenship affirms the meaningful and constructive role which ordinary people in their personal and professional capacities can fulfill towards the common good. It consequently discusses the notions of hope, power and grace as some of the concrete ways through which a more participatory democracy or active citizenship might be envisaged, embodied and practiced by the people as part and parcel of their political responsibility together. Each of these aspects bear implications for the contribution churches can provide in public life as they nurture as well as exercise this sense of responsible citizenship.
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Awuku-Gyampoh, Ransford Kwabena, Justina Sarpong Akoto, Catherine Ocran, and Bah Formijang. "Empirical Research on the Downturn in Church Attendance in Australia: The youth without Religion." International Journal of Social Science and Economics 1, no. 2 (2021): p6. http://dx.doi.org/10.22158/ijsse.v1n2p6.
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The church has played a significant role in the lives of Australia’s people since the European settlement. It used to provide several welfare services such as educational, health, and orphanages, even more than the government. Australian churches played a significant role in shaping the culture of Australians. Australia was the only country with no newspaper on Sunday as they kept Sunday as a regular holiday and kept everything closed. Indeed, for Australia’s farmers, religion was so important that they decided to remain clear of their religion and, in 1901, to lead up the Federation. As the years passed, church attendance reduced, and others chose no religion. Few considered religion as least important, resulting in an overall decline in Australia’s churches. The paper reiterated the downturn in church attendance in Australia, found reasons for the downturn, and how the youth can be driven to attend the church. Innovation, discipleship, evangelism, oneness, care, hospitality, service to the community, and social media presence were discovered to be strategies for motivating the younger generation, first-time worshippers and new converts to the church.
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Cummins, Victoria Hennessey. "Imperial Policy and Church Income: The Sixteenth Century Mexican Church." Americas 43, no. 1 (1986): 87–103. http://dx.doi.org/10.2307/1007120.
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The long-traditional view of the Roman Catholic Church in Spanish America as a monolithic, wealthy, and all powerful institution has been gradually modified by successive studies over the last thirty years. From these examinations emerges the picture of a complex institution characterized by diversity, and internal conflict. New research continues to enlarge and clarify understanding of the Church's role as an institution of the Spanish empire.What follows will, in highlighting the colonial Church's relationship to the Spanish crown, add to this view of it as a complex and diverse institution. An examination of crown policy with regard to Church finance in the sixteenth century shows that the episcopal hierarchy of the Mexican colonial Church had a subordinate relationship to the crown in the era of the Counter Reformation. Rather than a strong Church influencing the crown, what emerges is the portrait of a relatively weak, dependent institution, supported by the king. The secular church hierarchy had only enough power to carry out its function and serve as a counterpoint to the religious orders, not enough to achieve financial independence on its own. The basis for this relationship lies in the patrimonial nature of Castilian government and its dominant position over the Church hierarchy because of the Patronato Real.
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Очканов, Ярослав. "The Role of Archpriest Eugene Popov in Enhancing of the Anglican-Orthodox Dialog." Theological Herald, no. 3(38) (October 15, 2020): 71–84. http://dx.doi.org/10.31802/gb.2020.38.3.003.
Full textAbstract:
Статья посвящена исследованию малоизученной стороны деятельности видного русского священнослужителя протоиерея Евгения Попова, бывшего с 1842 по 1875 гг. настоятелем русской посольской церкви в Лондоне. Его служение на Английской земле совпало с углублением диалога между Русской Православной и Англиканской церквами, явившегося следствием религиозных преобразований в Англии в 1830 - 1840-е гг. Отец Евгений в рассматриваемый период фактически стал связующим звеном между русским церковноначалием и англиканами - инициаторами единения двух Церквей. Он проделал огромную работу по популяризации православия в Англии и много сделал для ознакомления русской церковной общественности с вероучением и структурными особенностями англиканства. Материалом для исследования послужили, прежде всего, письма протоиерея Евгения Попова обер-прокурорам Святейшего Синода Н. А. Протасову и А. П. Толстому. Эти документы являются своеобразными отчётами о современном состоянии Англиканской Церкви, о религиозных течениях в ней и усилиях, предпринимаемых определёнными церковными кругами в Англии по сближению с православием. Результаты его деятельности имели важное значение в последующие десятилетия, когда англикано-православный диалог вышел на церковно-государственный уровень. The article is devoted to the insufficiently studied aspects of Russian prominent cleric Archpriest Eugene Popov, rector of Russian Embassy Church in London from 1842 to 1875. His Ministry on the English soil coincided with the deepening of the dialogue between the Russian Orthodox and Anglican Churches, which was the result of religious transformations in England in the 1830s and 1840s. Father Eugene in the period under consideration actually became a connecting link between the Russian Church authorities and the anglicans-initiators of the union of the two Churches. He had done a great job by popularizing Orthodoxy in England and by familiarizing the Russian Church community with the doctrine and structural features of Anglicanism. The study, first of all, is based the letters of Archpriest Yevgeny Popov to the chief prosecutors of the Holy Synod N. A. Protasov and A. P. Tolstoy, which were original reports on the current state of the Anglican Church, it’s religious trends, and the efforts made by certain Church circles in England to get closer to Orthodoxy. The fruits of his activities were important in the following decades, when the Anglican-Orthodox dialogue reached the Church-state level.
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Очканов, Ярослав. "The Role of Archpriest Eugene Popov in Enhancing of the Anglican-Orthodox Dialog." Theological Herald, no. 3(38) (October 15, 2020): 71–84. http://dx.doi.org/10.31802/gb.2020.38.3.003.
Full textAbstract:
Статья посвящена исследованию малоизученной стороны деятельности видного русского священнослужителя протоиерея Евгения Попова, бывшего с 1842 по 1875 гг. настоятелем русской посольской церкви в Лондоне. Его служение на Английской земле совпало с углублением диалога между Русской Православной и Англиканской церквами, явившегося следствием религиозных преобразований в Англии в 1830 - 1840-е гг. Отец Евгений в рассматриваемый период фактически стал связующим звеном между русским церковноначалием и англиканами - инициаторами единения двух Церквей. Он проделал огромную работу по популяризации православия в Англии и много сделал для ознакомления русской церковной общественности с вероучением и структурными особенностями англиканства. Материалом для исследования послужили, прежде всего, письма протоиерея Евгения Попова обер-прокурорам Святейшего Синода Н. А. Протасову и А. П. Толстому. Эти документы являются своеобразными отчётами о современном состоянии Англиканской Церкви, о религиозных течениях в ней и усилиях, предпринимаемых определёнными церковными кругами в Англии по сближению с православием. Результаты его деятельности имели важное значение в последующие десятилетия, когда англикано-православный диалог вышел на церковно-государственный уровень. The article is devoted to the insufficiently studied aspects of Russian prominent cleric Archpriest Eugene Popov, rector of Russian Embassy Church in London from 1842 to 1875. His Ministry on the English soil coincided with the deepening of the dialogue between the Russian Orthodox and Anglican Churches, which was the result of religious transformations in England in the 1830s and 1840s. Father Eugene in the period under consideration actually became a connecting link between the Russian Church authorities and the anglicans-initiators of the union of the two Churches. He had done a great job by popularizing Orthodoxy in England and by familiarizing the Russian Church community with the doctrine and structural features of Anglicanism. The study, first of all, is based the letters of Archpriest Yevgeny Popov to the chief prosecutors of the Holy Synod N. A. Protasov and A. P. Tolstoy, which were original reports on the current state of the Anglican Church, it’s religious trends, and the efforts made by certain Church circles in England to get closer to Orthodoxy. The fruits of his activities were important in the following decades, when the Anglican-Orthodox dialogue reached the Church-state level.
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Hage, Jan, and Marcel Barnard. "Muziek als missie: Over Willem Mudde en zijn betekenis voor de kerkmuziek." NTT Journal for Theology and the Study of Religion 66, no. 4 (2012): 283–98. http://dx.doi.org/10.5117/ntt2012.66.283.hage.
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Under the influence of Calvinism, the musical situation in the Protestant churches in the Netherlands was for a long time marked by sobriety, with attention focused on congregational singing. In the 20th century, church music gained importance through a dominant flow of Lutheran influence. Generally, the liturgical movement highlighted the role of music in worship. The Lutheran church musician Willem Mudde successfully called attention to the German church music reform movement. Inspired by the writings of the German theologian Oskar Söhngen, he strived to apply the ideals and practices of this German movement to the Dutch Protestant churches. He succeeded through his zeal and organisational skills, not only in the Lutheran church but also in other Protestant churches. The idealistic character and educational aims of the movement, however, could not offset the growing individualism and the ongoing crisis in the churches.
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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 (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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de Gruchy, John W. "From Resistance to National Reconciliation: The Response and Role of the Ecumenical Church in South Africa." Studies in Church History 40 (2004): 369–84. http://dx.doi.org/10.1017/s0424208400002990.
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Scattered through the history of the Christian Church are seminal moments that have shaped the future course of Christianity whether for good or ill. When later historians of Christianity will write about the twentieth century, I anticipate that they will refer to the role of the Churches in Nazi Germany and apartheid South Africa as paradigmatic both in terms of success and failure. They might also refer to the role of the Christian Church in the transition to democracy in both countries in similar terms. In what follows I will offer some reflections on the South African side of the story, briefly tracing the response and role of what I have termed the ‘Ecumenical Church’ in South Africa to African resistance, democratic transition and national reconciliation.
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Kolimon, Mery. "JALAN PEMBARUAN ITU MASIH PANJANG. Sebuah Refleksi Mengenai Dampak Paradigma Baru Konsili Vatikan II Bagi Gereja Protestan (GMIT)." Jurnal Ledalero 12, no. 1 (2017): 53. http://dx.doi.org/10.31385/jl.v12i1.82.53-70.
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The Second Vatican Council is not just an important moment in the history of the Catholic Church, but for all Christian Churches. The conciliar moment was an integral part of verbum dei, a divine statement, which was not only spoken to the Catholic Church but to the entire Body of Christ, including the Protestant Churches. This essay highlights a number of issues regarding the impact the council has had on the renewal of Protestant Churches, in particular the Protestant Church in Timor (GMIT) including our understanding of the Church’s mission, ecumenical relations, the development of contextual theology, and also about the place and role of women in the Church.
 
 <b>Kata-kata kunci:</b> Konsili Vatikan II, misi Gereja, ekumenisme, teologi kontekstual, perempuan dalam Gereja.
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Hofmann, Mary Ann. "The Church and the Tax Law: Keeping Church and State Separate." ATA Journal of Legal Tax Research 13, no. 1 (2015): 36–53. http://dx.doi.org/10.2308/jltr-51086.
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ABSTRACT In a democracy characterized by the separation of church and state, what role does the federal government play in regulating the activities and the financial transactions of churches and other religious nonprofit organizations? What are the current federal requirements regarding tax exemption for churches, tax deductibility of donations to churches, and political activity by churches, and are these requirements justified? Rather than interfering with the free exercise of religion, does the federal government actually come closer to violating the establishment clause of the First Amendment by providing inappropriate tax benefits to churches and clergy? This paper discusses tax laws and federal court decisions relating to these and other issues.
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Ravenscroft, R. L. "The Role of the Archdeacon Today." Ecclesiastical Law Journal 3, no. 17 (1995): 379–92. http://dx.doi.org/10.1017/s0956618x00000387.
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The office of archdeacon has its origins in the early history of the Church. The archdeacon is referred to by St. Jerome and other writers of the fourth century. He was the principal deacon of a local church. The eminent Victorian ecclesiastical lawyer, Sir Robert Phillimore wrote: ‘The primitive offices of the archdeacon may be enumerated under five heads. First, to attend the bishop to the altar and to order all things relating to the inferior clergy and ministrations in the church. Secondly, to assist the diocesan in the distribution and management of the ecclesiastical revenues.’
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Bordeianu, Radu. "The Church: Towards a Common Vision." Exchange 44, no. 3 (2015): 231–49. http://dx.doi.org/10.1163/1572543x-12341366.
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The 2013 convergence document, The Church: Towards a Common Vision (ctcv) incorporates several aspects of the response of the Napa Inter-Orthodox Consultation to The Nature and Mission of the Church (nmc) which, as its subtitle suggests, was A Stage on the Way to a Common Statement, namely The Church. Eastern and Oriental Orthodox responders (jointly!) point to the imprecise use of the term, ‘church’, the World Council of Churches (wcc)’s understanding of ‘the limits of the Church’, and to the ‘branch theory’ implicit in nmc, an ecclesiology toned down in ctcv. Bordeianu proposes a subjective recognition of the fullness of the church in one’s community as a possible way forward. Simultaneously, Orthodox representatives have grown into a common, ecumenical understanding of the relationship between the Kingdom of God and the church’s work for justice; attentiveness to the role of women in the church; and accepting new forms of teaching authority in an ecumenical context. The positions of various churches are no longer parallel monologues, but reflect earnest change and convergence.
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Kirkham, Anne. "Saint Francis of Assisi’s Repair of the Church." Studies in Church History 44 (2008): 46–61. http://dx.doi.org/10.1017/s0424208400003478.
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A round 1230 Burchard of Ursperg, a Premonstratensian canon, writing about the Fourth Lateran Council (1215), reported that ‘with the world already growing old, two religious orders arose in the Church – whose youth is renewed like the eagle’s’. The success of the Franciscans in contributing to what Burchard saw as the renewal of the Church’s youth was simultaneously assisted and celebrated by documenting the life of the founder, Francis (1182–1226), in words and images soon after his death and throughout the thirteenth century. Within these representations, the pivotal event in securing Francis’s religious ‘conversion’ was his encounter with the decaying church of San Damiano outside Assisi. His association with the actual repair of churches in the written and pictorial accounts of his life was a potent allegorical image to signal the revival of the Church and the role of Francis and his followers in this. This essay focuses on how references to the repair of churches were used to call attention to the role of the Franciscans in the revival of the Church in the thirteenth century.
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Doe, Norman. "The Ecumenical Value of Comparative Church Law: Towards the Category of Christian Law." Ecclesiastical Law Journal 17, no. 02 (2015): 135–69. http://dx.doi.org/10.1017/s0956618x15000034.
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This study explores juridical aspects of the ecclesiology presented in the World Council of Churches' Faith and Order Commission Paper,The Church: Towards a Common Vision(2013). It does so in the context of systems of church law, order and polity in eight church families worldwide: Roman Catholic, Orthodox, Anglican, Lutheran, Methodist, Reformed, Presbyterian and Baptist.Common Visiondoes not explicitly consider church law, order and polity or its role in ecumenism. However, many themes treated inCommon Visionsurface in church regulatory systems. This study examines how these instruments articulate the ecclesiology found inCommon Vision(which as such, de facto, offers juridical as well as theological principles), translate these into norms of conduct and, in turn, generate unity in common action across the church families. Juridical similarities indicate that the churches share common principles and that their existence suggests the category ‘Christian law’. While dogmas may divide the churches of global Christianity, the profound similarities between their norms of conduct reveal that the laws of the faithful, whatever their various denominational affiliations, link Christians through common forms of action. For this reason, comparative church law should have a greater profile in ecumenism today.1
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Campbell, Rosalyn Denise, and Madison Rose Winchester. "Let the Church Say…" Social Work & Christianity 47, no. 2 (2020): 105–22. http://dx.doi.org/10.34043/swc.v47i2.63.
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African Americans have historically turned to the Black Church in times of trouble and/or need, including when experiencing mental health problems as they often seen as having spiritual causes. The purpose of this study was to better understand what church members believe to be the Black church’s role in addressing mental health issues. Surveys were administered online to members of a Midwestern church and included questions about respondents’ mental health and service use histories and thoughts about church-based mental health services. A thematic analysis was performed on qualitative responses from 393 participants explaining why they supported a church-based counseling center. Findings suggest Black churches are positioned to address the unmet mental health needs of Black Americans, reduce mental health stigma in Black and/or Christian communities, and deliver culturally-appropriate, community-based mental health services to these groups.
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Wende, Marilyn E., Andrew T. Kaczynski, John A. Bernhart, Caroline G. Dunn, and Sara Wilcox. "Objective Church Environment Audits and Attendee Perceptions of Healthy Eating and Physical Activity Supports within the Church Setting." International Journal of Environmental Research and Public Health 17, no. 10 (2020): 3598. http://dx.doi.org/10.3390/ijerph17103598.
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Interventions in faith-based settings are increasingly popular, due to their effectiveness for improving attendee health outcomes and behaviors. Little past research has examined the important role of the church environment in individual-level outcomes using objective environmental audits. This study examined associations between the objectively measured physical church environment and attendees’ perceptions of physical activity (PA) and healthy eating (HE) supports within the church environment, self-efficacy for PA and HE, and self-reported PA and HE behaviors. Data were collected via church audits and church attendee surveys in 54 churches in a rural, medically underserved county in South Carolina. Multi-level regression was used to analyze associations between the church environment and outcomes. Physical elements of churches were positively related to attendees’ perceptions of church environment supports for PA (B = 0.03, 95% CI = 0.01, 0.05) and HE (B = 0.05, 95% CI = 0.01, 0.09) and there was a significant interaction between perceptions of HE supports and HE church environment. Self-efficacy and behaviors for PA and HE did not show an association with the church environment. Future research should establish a temporal relationship between the church environment and these important constructs for improving health. Future faith-based interventions should apply infrastructure changes to the church environment to influence important mediating constructs to health behavior.
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Bouchard, Leah M., Sarah Kye Price, and Laura Swan. "The Role of the Contemporary Christian Church in the Rural American South." Social Work & Christianity 47, no. 2 (2020): 47–64. http://dx.doi.org/10.34043/swc.v47i2.100.
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The contemporary Christian Church plays many roles in the community and in the lives of individuals and families living there: Church as a political tool, Church as an instrument for community stability and change, Church as an oppressor and source of rejection, and Church as a source of protection. Literature commonly approaches Christianity and involvement in the contemporary Christian Church from a positivist paradigm which assumes Christianity and church-involvement are rooted solely in commitment to faith. Exploring Christianity in a rural context requires researchers to consider alternative philosophical paradigms when operationalizing religion, such as church-involvement as a source of community or social exclusion through a post-positivist paradigm or church-involvement as a source of authority through Foucault's postmodernist paradigm. Shifts in the operationalization of religion in rural research and implications of such must be considered in the field of social work.
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Mebane, D. Louise, and Charles R. Ridley. "The Role-Sending of Perfectionism: Overcoming Counterfeit Spirituality." Journal of Psychology and Theology 16, no. 4 (1988): 332–39. http://dx.doi.org/10.1177/009164718801600404.
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Role-sending is the process by which the expectations of one or more persons are transmitted to a focal person or persons in order to elicit a particular set of behaviors. This article discusses role-sending in the church, especially the sending of roles from the pastor to the congregation. The need to be perfect (as a Christian) is a case in point of a sent role. Such an emphasis, however, is a contradiction to authentic spirituality. By complying with the expectations of perfection, church members become susceptible to fear, hypocrisy and legalism. It is argued that sent roles in the church should lead to wholeness, healthiness, and grearer freedom. This occurs when people come to terms with their imperfection and function responsibly within God's unconditional acceptance.
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Kangwa, Jonathan. "Prophecy, Divination and Gender Justice in the Lumpa Church in Zambia." Feminist Theology 27, no. 1 (2018): 75–92. http://dx.doi.org/10.1177/0966735018794485.
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This article examines the role of Prophecy and divination in the success of the Lumpa Church of Alice Mulenga Lenshina in Zambia. Concurring with James Amanze (2013), the article argues that the rapid growth of Christianity in Africa is to a large extent due to its engagement with prophecy and divination. Strong growth in African Christianity takes place mainly in the African Initiated Churches (AICs) which are Pentecostal-charismatic in their outlook. In these Churches the emphasis is on the prophetic ministry of the Church, evident in the performance of divination, healing and in predictions of the future. A good example is the Lumpa Church of Lenshina. Taking this Church as a case study, the article argues that Lenshina’s success and that of her Church are based on the fact that divination, prophecy and a search for gender justice were taken seriously.
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Jared, Lauren Helm. "English Ecclesiastical Vacancies During the Reigns of William II and Henry I." Journal of Ecclesiastical History 42, no. 3 (1991): 362–93. http://dx.doi.org/10.1017/s0022046900003353.
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The Church of post-Conquest England experienced a number of ecclesiastical and administrative changes brought on, in part, by the Normans’ implementation of Gregorian reform. Despite the growing fervour for non-lay intervention in ecclesiastical matters, many of the Norman innovations actually increased the king’s involvement with the Church. For example, a new practice emerged whereby the king appropriated a church's revenues upon the death of its abbot or bishop. Before this time, vacant houses were apparently cared for by their priors or other ecclesiastics and the king played little or no role in their administration. William the Conqueror altered forever this custom when he took direct control of vacant churches and placed their administration, although generally not their revenue, in the hands of royal officials.
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Whyte, William. "The Ethics of the Empty Church: Anglicanism’s Need for a Theology of Architecture." Journal of Anglican Studies 13, no. 2 (2015): 172–88. http://dx.doi.org/10.1017/s1740355315000108.
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AbstractIn this polemical paper, produced for the Churches, Communities, and Society conference at the Lincoln Theological Institute, University of Manchester, I argue that the Church of England has failed to develop a coherent or convincing theology of architecture. Such a failure raises practical problems for an institution responsible for the care of 16,000 buildings, a quarter of which are of national or international importance. But it has also, I contend, produced an impoverished understanding of architecture’s role as an instrument of mission and a tool for spiritual development. Following a historical survey of attitudes towards church buildings, this paper explores and criticizes the Church of England’s current engagement with its architecture. It raises questions about what has been done and what has been said about churches. It argues that the Church of England lacks a theology of church building and church closing, and calls for work to develop just such a thing.
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HARGROVE, BARBARA, JEAN MILLER SCHMIDT, and SHEILA GREEVE DAVANEY. "Religion and the Changing Role of Women." ANNALS of the American Academy of Political and Social Science 480, no. 1 (1985): 117–31. http://dx.doi.org/10.1177/0002716285480001010.
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As the role of women in the society at large has changed, religion in America has responded to the changes in a number of ways. New professional roles in church and synagogue have been opened to women, including, in most mainline denominations, that of ordained clergy. Lay leadership positions as well are increasingly being filled by women. Along with these structural changes, a number of theological issues have been engendered, including the recovery of women's share of religious history, changing images of God and the church, and issues relating to sexual equality and justice. On the other hand, some religious groups have taken the lead in opposing women's assumption of more public roles and also movements to free women from the domestic role through, among other things, abortion, birth control, and divorce. These issues have been joined to larger movements over which religious groups and denominations have become polarized. They have also affected the churches' expectations of a large pool of female volunteer workers. Thus the general pattern of changing roles for women has changed the structure, both social and ideological, of American religion.
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Czech, Karolina. "Polish Evangelical Churches Contribution to Building a Civil Society." Forum Pedagogiczne 5, no. 1 (2016): 213–25. http://dx.doi.org/10.21697/fp.2015.1.16.
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The article contains considerations concerning a role of Churches and religion in building the civil society, bringing the readers closer to the specific movement in the history of Christianity which is evangelicalism and to Churches and communities that have grown out of this movement. The author concentrates mainly on Poland, pointing out that for Poles faith and Church membership is still a very important thing. In the article there are presented two examples of evangelical Churches, i.e., the Pentecostal Church in Poland and the Baptist Church in Poland; their interest in the common good and social engagement as well as their effort put into educating children to be responsible citizens has been underlined.
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Downing, Raymond. "The Annunciation of the Gospel." Christian Journal for Global Health 5, no. 1 (2018): 16–20. http://dx.doi.org/10.15566/cjgh.v5i1.202.
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ABSTRACT
 Fifty years ago, Ivan Illich – then a trainer of missionaries – declared that the Church should withdraw from its current role in third world development and focus instead on “the annunciation of the gospel.” This would be the church's “contribution to development which could not be made by any other institution.” Since then church institutions have instead greatly expanded their role in relief and development. This article examines why we need to listen to Illich.
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Campbell, Heidi A., Zachary Sheldon, Jhane Gibson, and Giannina Guzman. "Technological and Mediated Identity in American Multisite Churches." Ecclesial Practices 7, no. 1 (2020): 11–31. http://dx.doi.org/10.1163/22144417-bja10002.
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This article explores how churches present their religious identity online through the digital and multi-media resources they produce to showcase their ministries. In this study we focus on the digital performances of religious identity of multisite churches, which are churches that meet in multiple locations. We argue technology plays a key role not only in facilitating their church services, but in shaping members’ and visitors’ understanding of what church is within these contexts. This investigation leads us to a close study of digital media use of these churches, in order to uncover what factors such churches need to consider about their use of digital media if they are to ensure they are communicating cohesive and consistent identities in both the online and offline aspects of their church.