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Relevant bibliographies by topics / Small Christian communities

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Academic literature on the topic 'Small Christian communities'

Author: Grafiati

Published: 4 June 2021

Last updated: 1 February 2022

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Journal articles on the topic "Small Christian communities"

1

Smith, Susan. "Small Christian Communities Today: Capturing the New Moment." Mission Studies 24, no. 2 (2007): 357–58. http://dx.doi.org/10.1163/157338307x235030.

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Gorski, John F. "Book Review: Small Christian Communities Today: Capturing the New Moment." International Bulletin of Missionary Research 30, no. 4 (October 2006): 209. http://dx.doi.org/10.1177/239693930603000412.

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Leopold, CSC, Rev Fr Temba. "THE DOCTRINE OF PURGATORY AND ITS RELELVANE IN AFRICA." International Journal of Culture and Religious Studies 2, no. 2 (September 10, 2021): 1–19. http://dx.doi.org/10.47941/ijcrs.317.

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This paper seeks to delineate the doctrine of purgatory from dogmatic perspective and show its relevance in Africa from pastoral perspective. The work presents the scriptural and traditional teaching of the Catholic Church on the dogma of purgatory and then explores the elements in which Christians can find the meaning of the doctrine especially in relating the Christian faith, to the practical and pastoral ways of understanding and facing with hope the reality of death in the African families and Small Christian communities.

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Healey, Joseph G. "Small Christian Communities Promote Family and Marriage Ministry in Eastern Africa." Roczniki Teologiczne 63, no. 10 (2016): 201–15. http://dx.doi.org/10.18290/rt.2016.63.10-18.

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Shepetyak, Oksana. "Statistical Analysis of the Relationship between the Numbers of Christian Churches of the Middle East." Ukrainian Religious Studies, no. 86 (July 3, 2018): 4–12. http://dx.doi.org/10.32420/2018.86.702.

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In the Article of Oksana Shepetyak "Statistical Analysis of the Relationship between the Numbers of Christian Churches of the Middle East"is analyzed the modernity of the Christians communities in their historical regions and tendency in their development. The diversity of Eastern Christianity requires a broad and multifaceted study. Most researchers focus on the history of formation, theological and liturgical aspects, and contemporaneity. This study is devoted to the comparison of only statistics, which, however, reveal an entirely new picture of the Christian East. The comparison of the number of believers in the Eastern Churches shows that the Oriental non-orthodox churches dominate in the Alexandrian tradition, while the Eastern Catholic Churches predominate in the East Syrian and Western-Syrian tradition. Instead, the Churches of the Byzantine tradition in the Middle East turned into small religious communities.

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Healey, Joseph. "How Small Christian Communities Promote Reconciliation, Justice and Peace in Eastern Africa." Journal for Peace and Justice Studies 20, no. 2 (2010): 43–60. http://dx.doi.org/10.5840/peacejustice201020219.

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Nyanto, Salvatory S. "Ujamaa, Small Christian Communities, and Moral Reform in Western Tanzania, 1960s–1990." Catholic Historical Review 106, no. 2 (2020): 312–34. http://dx.doi.org/10.1353/cat.2020.0043.

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Pilarska, Dr Justyna. "Bosnian multiconfessionalism as a foundation for intercultural dialogue." European Journal of Social Sciences Education and Research 10, no. 2 (May 19, 2017): 24. http://dx.doi.org/10.26417/ejser.v10i2.p24-33.

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Muslim communities in the Balkans where the practice of Islam had been developed in the European context, can be used as an exemplification of the bridge between the Islamic East and the Christian West. Although for over 400 years Bosnia was under the Ottoman rule, Muslims became one of the many first Yugoslav, and then Bosnian communities, contributing to the dynamic, yet moderate area of ontological and axiological negotiations within the cultural borderland, sharing the living space with members of the Orthodox church, Catholics, a small Jewish community, and even Protestants. The history of the Muslim-Christian contacts in Bosnia involves both the examples of collisions, as well as encounters, initiated both by Christians, and by Muslims. This article analyzes the religious diversity (multiconfessionalism) in the historical and contemporary cultural and social context of Bosnia-Herzegovina, revealing its specificity, dynamics and (often unsuccessful) attempts to conceptualize it from the perspective of the Eurocentric discourse. The aim is not only to portray this religiously diverse makeup, but also to emphasize its potential for establishing ground for intercultural dialogue.

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Carney, J. J. "The People Bonded Together by Love: Eucharistic Ecclesiology and Small Christian Communities in Africa." Modern Theology 30, no. 2 (March 24, 2014): 300–318. http://dx.doi.org/10.1111/moth.12097.

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Maynard, Beth. "Learning from Paris." Anglican Theological Review 103, no. 1 (February 2021): 60–70. http://dx.doi.org/10.1177/0003328621993019.

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While Christianity in France continues to decline overall, the Roman Catholic Diocese of Paris seems to be experiencing a small-scale revival among a “creative minority” of often younger Christians. Rooted in the vision and leadership of Jean-Marie Cardinal Lustiger, these pockets of vitality exhibit several common themes, among them intentional formation, rootedness in prayer, the importance of beauty, pilgrimage, and the influence of monastic or neo-monastic movements. Despite many French cultural distinctives, some of the emphases of these flourishing communities and initiatives might be useful as American Episcopalians attempt to reshape ministry and community life for an increasingly post-Christian culture.

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Dissertations / Theses on the topic "Small Christian communities"

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Dulock, Vincent. "Small Christian communities and the parish." Chicago, Ill : McCormick Theological Seminary, 1997. http://www.tren.com.

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Sterling, Dearld Blake. "Creating Christian community through small groups." Theological Research Exchange Network (TREN) Access this title online, 2005. http://www.tren.com.

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Kim, Daesup. "The laity in small Christian communities according to the documents of the Federation of Asian Bishops' Conferences their adaptation in South Korea /." Theological Research Exchange Network (TREN), 2007. http://www.tren.com/search.cfm?p029-0698.

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Kozler, Steven J. "The renewal of community in parish life towards an ecclesiology of communion /." Theological Research Exchange Network (TREN), 1998. http://www.tren.com.

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Harley, Julie Ruth. "Developing Christian community through small groups at the Union Church of Hinsdale, Illinois." Theological Research Exchange Network (TREN) Theological Research Exchange Network (TREN) Access this title online, 2006. http://www.tren.com.

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Storbeck, Anamae Smith. "The pastor's role in discerning God's mission : a case study of Trinity Evangelical Lutheran church, in Blanco, Texas /." Online full text .pdf document, available to Fuller patrons only, 2003. http://www.tren.com.

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Shotwell, Silas Howell. "Applying the situational leadership model to small group leaders in the Conejo Valley Church of Christ." Theological Research Exchange Network (TREN), 1990. http://www.tren.com.

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Cadri, Diego. "The development of small Christian communities in the Catholic Church and among the Lugbara people of Uganda after the Second Vatican Council a historical, theological and pastoral investigation /." 2007. http://etd1.library.duq.edu/theses/available/etd-09252006-150338/.

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Van, der Merwe Pieter Retief. "Missiological cell group praxis in the local church." Diss., 1996. http://hdl.handle.net/10500/3033.

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The contention of this study is that missiological cell group praxis is an appropriate vehicle to mobilize the local church for world evangelization - centrifugally reaching from "Jerusalem" and "Judea and Samaria" to the "ends of the earth (Acts 1:8). Methodologically it follows the pastoral circle of Holland & Henriot and investigates the missiological praxis of various small faith communities. The principles of the cosmological framework of Calvisnism (Kuyper, Dooyeweerd) are brought to bear on the missionary endeavours of the local church, with reference to the Dutch Reformed Church in South Africa. It argues for a missiologically integrated Cell Church, based on a definition of mission and evangelism, which is aimed at overcoming the fragmented missiological situation in mainline churches. This study argues that these small groups function as the basic cells of the local and universal Church, and shows how these communities come into existence and function as missiological outreach groups.
Christian Spirituality Church History and Missiology
M. Th. (Missiology)

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Alfani, Bantea Roger. "Religious Peacebuilding in the Great Lakes Region of Africa : The Role of Three Christian Churches in Goma, DRC (1992-2012)." Thèse, 2017. http://hdl.handle.net/1866/20446.

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Books on the topic "Small Christian communities"

1

Christian witness through small Christian communities. Eldoret, Kenya: AMECEA Gaba Publications, 1992.

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Ugeux, B. Small Christian communities and parishes. Nairobi, Kenya: Paulines Publications Africa, 1995.

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Margaret, Gunnell, ed. Why small Christian communities work. San Jose, Calif: Resource Publications, 1996.

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Secretariat, Zambia Catholic. Small Christian communities: A pastoral choice. Zambia: Catholic Secretariat, Lusaka and Mission Press, 1987.

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James, O'Halloran, ed. Small Christian communities: A pastoral companion. Maryknoll, N.Y: Orbis Books, 1996.

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James, O'Halloran, ed. Signs of hope: Developing small Christian communities. Maryknoll, N.Y: Orbis Books, 1991.

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1947-, LeBert Margo A., and McGuinness Mary C. 1933-, eds. Small Christian communities: A vision of hope. New York: Paulist Press, 1991.

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8

Westley, Dick. Good things happen: Experiencing community in small groups. Mystic, Conn: Twenty-Third Publications, 1992.

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9

Cultivating Christian community. Nashville, TN: Discipleship Resources, 2001.

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10

Diefenderfer, Richard R. Creating Christian communities: A simple church system. Crowley, Tex: CreatingChristianCommunities.com Pub., 2003.

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Book chapters on the topic "Small Christian communities"

1

KALILOMBE, PATRICK A. "THE SPIRITUALITY OF SMALL CHRISTIAN COMMUNITIES AROUND THE GLOBE." In The Option for the Poor in Christian Theology, 169–88. University of Notre Dame Press, 2007. http://dx.doi.org/10.2307/j.ctvpg867t.12.

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Healey, Joseph G. "Urban and Rural Models of Small Christian Communities (SCCs):." In Anthology of African Christianity, 979–85. Fortress Press, 2016. http://dx.doi.org/10.2307/j.ctv1ddcqdc.141.

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Korn, Eugene. "Rethinking Christianity." In Jewish Theology and World Religions, 189–216. Liverpool University Press, 2012. http://dx.doi.org/10.3828/liverpool/9781906764098.003.0009.

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This chapter identifies four distinct stages in the evolution of Jewish religious thinking about Christianity under different historical circumstances. In the first and second centuries, Jewish Christians came to be regarded as heretics (minim) or apostates from Judaism. For Jews to believe in Jesus and the ‘new covenant’ was considered avodah zarah. In the Middle Ages, when Jews lived in small communities in Christian Europe and were dependent on economic interaction with Christians, most Rishonim in Ashkenaz ruled that Christians were not idolaters, but they still considered belief in Christian doctrine to be illegitimate avodah zarah. In the late Middle Ages and early modernity, the majority of Aharonim did not consider Christianity to be avodah zarah for non-Jews. From the seventeenth century to the twentieth, when Christian toleration of Jews grew, a number of rabbinic authorities began to appreciate Christianity as a positive historical and theological phenomenon for non-Jews that helped spread fundamental beliefs of Judaism and thus advanced the Jewish religious purpose.

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Rorabaugh, W. J. "2. The dry crusade." In Prohibition: A Very Short Introduction, 28–63. Oxford University Press, 2020. http://dx.doi.org/10.1093/actrade/9780190280109.003.0003.

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‘The dry crusade’ describes the increasing number of anti-liquor reformers who wanted state and national prohibition. Key groups were the Women’s Crusade and Woman’s Christian Temperance Union of Ohio and the Anti-Saloon League. Middle-class women dried up dozens of small towns, but when anti-liquor reformers in larger towns led similar movements, they met defiance and resistance. The rise of local option in the 1880s and 1890s meant smaller communities could support a ban even if votes were lacking to prohibit alcohol statewide. Without World War I, it is doubtful that prohibition would ever have passed Congress or been ratified, but enforcement turned out to be far more challenging than the dry forces ever imagined.

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Toaff, Ariel. "Converts and Apostates." In Love, Work and Death, 143–65. Liverpool University Press, 1996. http://dx.doi.org/10.3828/liverpool/9781874774198.003.0008.

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This chapter studies the phenomenon of conversion and baptism in the Italian cities of the late Middle Ages, assessing its impact on the Jewish community. The Jews of late medieval Italy were dispersed throughout hundreds of small and isolated communities, immersed in a Christian society whose power of attraction could make itself felt well in excess of an already crushing numerical superiority; this inevitably left their numbers exposed to depletion by conversion and baptism. Scholars are virtually unanimous in agreeing that the number of baptisms within Italian Jewry rose sharply during the Counter-Reformation, as a result of the Church's increasingly intense policy of conversion and the antisemitic measures taken by the popes from the middle of the sixteenth century onwards. One constant policy among the Umbrian communes towards converted Jews was to water the new plants with more or less abundant alms and other benefits, such as exemption from taxes and the right of citizenship. However, whatever the reasons for their conversion, neophytes often became objects of hostility in Jewish circles, while at the same time finding themselves exposed to the distrust and suspicion of Christian society.

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Sulkunen, Pekka, Thomas F. Babor, Jenny Cisneros Örnberg, Michael Egerer, Matilda Hellman, Charles Livingstone, Virve Marionneau, et al. "The history of gambling regulation and the rise of the industry." In Setting Limits, 11–22. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780198817321.003.0002.

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From its ancient origins in small-scale gaming sites in local communities, gambling in the 21st century has become a global industry and an increasingly standardized pastime across the world. The growth started in the early the 20th century, and accelerated in the past few decades. The history of gambling is a history of regulation. Gambling has always been controlled by political powers and still is in both democratic and non-democratic countries. Islamic and communist regimes have been most negative for moral reasons. Countries dominated by Protestant Christian faith have been critical, because of the value they have placed on work and honesty, even when they have not seen prosperity as a sin. Since the 1980s gambling has been de-regulated in many countries, with the justification that gambling is legitimate economic activity and problem gambling should be the policy target.

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Stroumsa, Sarah. "Intellectual Elites." In Andalus and Sefarad, 81–101. Princeton University Press, 2019. http://dx.doi.org/10.23943/princeton/9780691176437.003.0004.

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This chapter focuses on Andalusian philosophers. Philosophers, in al-Andalus as elsewhere in the medieval Islamicate world, were committed to what can be called “the philosopher's life,” namely, the unremitting effort to attain human perfection. At the same time, as intellectuals integrated into their own societies, they could significantly shape their communities' cultural, communal, and even political profiles. Philosophers in al-Andalus truly shared a common philosophical tradition. Jews and Muslims alike read scientific and philosophical works translated from Greek into Arabic, as well as books by earlier Muslim and Christian thinkers. Being a small minority within their respective religious communities, and sharing the same education, interests, concerns, and ideals, philosophers constituted, in some ways, a subculture of their own. While they lived fully within their own religious community and adhered to the boundaries between it and other religious groups, they were acutely aware of the commonality of philosophy. The chapter then evaluates the philosophical curriculum which guided the advancement of students to become philosophers, as well as the friendships formed between philosophers. It illustrates the inherently elitist nature of the philosophers' life qua philosophers.

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Ashurov, Barakatullo. "Turkmenistan." In Christianity in South and Central Asia, 61–64. Edinburgh University Press, 2019. http://dx.doi.org/10.3366/edinburgh/9781474439824.003.0005.

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Turkmenistan is the second-largest country in Central Asia, but the smallest population, with the majority professing Sunni Islam. The earliest material evidence of the Christian presence in Central Asia, derives from Turkmenistan; however, in modern Turkmenistan it is a minority religion. The largest non-Muslim minority faith is Russian Orthodox Christianity; there is also a small contingent of the Armenian Apostolic Church. The main Protestant denominations are Evangelical Baptists, Seventh-day Adventists and Evangelical Lutherans, many of which operate as underground house churches since registration is almost impossible. The Russian Orthodox expression of Christianity is the ‘majority-minority’ community in Turkmenistan, primarily centred among the local-born Russian-Turkmen mixed-raced or Russian and other European ethnic communities of the country. Turkmen law, recognising that the majority of the population are Muslims, prohibits proselytising, including the publication and import of religious literature. With an unregistered status, many individuals and religious communities continually experience administrative restrictions or various other forms of persecution, including imprisonment. Today there are more than 2,000 Protestant believers in Turkmenistan belonging to officially registered Evangelical unions and significantly more believers belonging to independent or unregistered churches.

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Sundar, Nandini. "Hindutva Incorporation and Socioconomic Exclusion." In Majoritarian State, 249–58. Oxford University Press, 2019. http://dx.doi.org/10.1093/oso/9780190078171.003.0014.

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Nandini Sundar examines the conditions and discursive strategies utilized by the BJP to contribute to building an extensive Adivasi (tribal) voter base that continues to support the BJP despite the party’s alignment with industrialists who displace rural and tribal communities, and whose ruling ideology marginalizes and devalues Adivasis. Narendra Modi’s popularity is no more central to this question than in discussions that revolve around the fatal attraction of the BJP holds to Adivasis and Dalits. Why do Adivasis vote in such large numbers for a party which is clearly aligned with the industrialists who want to displace them; why do Dalits align with a party whose ruling ideology is so clearly holds them in contempt? Sundar analyzes several strategies of incorporating Adivasis into the Hindu nation: Sanskritization, modernization (in the form of schooling), the (anti-Christian) conversion debate, service work, and mass violence and small-scale incidents.

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Laruelle, Marlene. "Russia’s Fascist Thinkers and Doers." In Is Russia Fascist?, 100–120. Cornell University Press, 2021. http://dx.doi.org/10.7591/cornell/9781501754135.003.0007.

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This chapter looks into Russia's strategy of bolstering the European and U.S. far right. It addresses the fringe element of Russia's society that is inspired by extreme right arguments, adding its sociological basis remains difficult to grasp. The chapter then presents Russia's grassroots groups, which can be divided into several categories. It begins by discussing small far-right movements that try to adapt to the wider Zeitgeist and shift their doctrines from classic fascism to a defense of a Christian and white Russia resistant to migrants. The chapter also reviews a broader subculture of paramilitary and extreme combat sport communities that promote vigilantism with some elements of their repertoire identifiable as fascism light, such as a muscular masculinity and the cult of violence. Next it focuses on the Russian “thinkers,” those who spread the idea of Russia's Aryan identity, revamp race theories, or endorse the concept of the Conservative Revolution. Ultimately, the chapter examines how the groups' presence in the public space partly contributes to blurring Russia's antifascism posture.

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