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Journal articles on the topic 'South Congregational Church'
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Jorritsma, Marie. "The Significance of Small Journeys: Travel and the Congregational Music of Kroonvale, South Africa." Nineteenth-Century Music Review 16, no. 02 (July 27, 2018): 229–47. http://dx.doi.org/10.1017/s1479409817000672.
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In James Clifford’s influential text, Routes (1997), he makes the point that, contrary to the entrenched belief that only the ethnographer is a traveller to faraway places, the local people and communities are also travellers. This article takes his notion as its point of departure and investigates the implications of travel within the context of my research among the members of three church congregations of coloured people in Kroonvale, South Africa, where I undertook fieldwork in 2004 and 2005. Historically, the international journeys of colonial officials, European missionaries and slaves from the Cape, along with large-scale migration of the indigenous peoples across the country’s frontiers, resulted in the encounters which gave rise to this congregational music. More recently, while the community appears static and fixed in a certain place, there is an ongoing occurrence of small journeys: mobile ministers, church members travelling between denominations, moving from place to place in and around Kroonvale and, perhaps most poignantly, the congregations’ move from the main town of Graaff-Reinet to Kroonvale as part of the implementation of the apartheid-era Group Areas Act (1950). In this article, I examine Clifford’s theories in conjunction with notions of music and place in order to argue that these short journeys have made an important contribution to the sound and style of congregational music in Kroonvale.
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Msiza, Ngwedla Paul. "Congregational Church Government and its Relation to African (South African) Context." Baptist Quarterly 38, no. 3 (January 1999): 134–38. http://dx.doi.org/10.1080/0005576x.1999.11752083.
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Van der Westhuizen, Marichen, and Ignatius Swart. "The struggle against poverty, unemployment and social injustice in present-day South Africa: Exploring the involvement of the Dutch Reformed Church at congregational level." STJ | Stellenbosch Theological Journal 1, no. 2 (January 22, 2016): 731. http://dx.doi.org/10.17570/stj.2015.v1n2.a35.
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This article is based on an exploration of the involvement of the Dutch Reformed Church (DRC) at congregational level in the struggle against poverty, unemployment and social injustice in present-day South Africa. The exploration arises from the thesis that South African citizens continue to regard poverty, unemployment and social injustice as the key challenges to be met in order to build a healthy nation. Historically, the DRC acted as a prominent partner of the government to address the basic needs of the poor and the sick, especially among the country’s white population. But the structural and social changes that followed the transformation to the new democratic South Africa impacted significantly on this partnership. This in turn required that the role of the DRC in addressing social issues in the country be revisited. The essential purpose of this article is, firstly, to provide better insight into the nature and extent of the current social services rendered by congregations of the DRC in addressing the challenges of poverty, unemployment and social injustice; and secondly, from this vantage point, to present some recommendations in conclusion on how the DRC could, in terms of its own striving towards even deeper and more effective social engagement, further enhance its contribution to address the identified challenges at congregational level.
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Volkman, Lucas P. "Church Property Disputes, Religious Freedom, and the Ordeal of African Methodists in Antebellum St. Louis: Farrar v. Finney (1855)." Journal of Law and Religion 27, no. 1 (January 2012): 83–139. http://dx.doi.org/10.1017/s0748081400000539.
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In October 1846, the men and women of the African Methodist Episcopal Church in St. Louis (African Church) met to consider whether they would remain with the Methodist Episcopal Church (MEC) or align with the recently-formed Methodist Episcopal Church, South (MECS). Two years earlier, in 1844, amid growing conflict over the question of slavery within the national Methodist Church, its General Conference had adopted a Plan of Separation that provided for the withdrawal of the southern Methodists and the creation of their own ecclesiastical government. The Plan provided that each Border State congregation would have the right to determine for itself by a vote of the majority with which of the two churches it would affiliate.After the southern conferences had organized the new MECS in May 1845, the trustees of the all-white Fourth Street Methodist Church (Fourth Street Church), whose quarterly conference exercised nominal authority over the African Church, informed the black congregants that they could retain their house of worship only if they voted to join the southern Methodists. Throwing caution to the wind, and putting at risk a decade-and-a-half of patient efforts to achieve formal congregational independence within the Methodist Church, the black congregants voted decisively, by a 110 to 7 margin, to remain affiliated with the Northern Conference.
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Hegyi, Ádám. "The Idol Moloch in the Church. The Interconnection of Calvinist Identity and the Memory of Reformation in the South-Eastern Part of the Hungarian Kingdom in the 18th Century." Studia Universitatis Babeș-Bolyai Theologia Reformata Transylvanica 67, no. 2 (December 30, 2022): 138–62. http://dx.doi.org/10.24193/subbtref.67.2.06.
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"In Vadász, Arad County, in the second third of the 18th century, the statue of Moloch in the village church caused a conflict, as the local Reformed minister had had it destroyed around 1769. At first glance, the situation seems simple since it is not customary in Reformed churches to have the decoration typical of Catholic churches, so it is not surprising that the minister removed it. Yet the situation is not clear-cut because we do not know why it had not bothered anyone in the two hundred years since the Reformation began. In our study, we describe – through the example of the statue destruction in Vadász – what Reformed identity was like in the Kingdom of Hungary in the 18th century. In our analysis, we find that the development of Reformed conscience was delayed compared to the western half of Europe. The same is demonstrated in the 18th-century Reformed Church history writings, as the events of the Reformation had not been put on paper in most congregations up until then. Most congregational histories are based on oral traditions, with little historical literature being used to support them. Keywords: collective memory, Reformed church, oral tradition, historiography, Calvinist identity, history of reading, idol demolition, history of Reformation, Hungarian Kingdom "
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Derose, Kathryn P., Malcolm V. Williams, Karen R. Flórez, Beth Ann Griffin, Denise D. Payán, Rachana Seelam, Cheryl A. Branch, et al. "Eat, Pray, Move: A Pilot Cluster Randomized Controlled Trial of a Multilevel Church-Based Intervention to Address Obesity Among African Americans and Latinos." American Journal of Health Promotion 33, no. 4 (November 25, 2018): 586–96. http://dx.doi.org/10.1177/0890117118813333.
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Purpose: To implement a multilevel, church-based intervention with diverse disparity populations using community-based participatory research and evaluate feasibility, acceptability, and preliminary effectiveness in improving obesity-related outcomes. Design: Cluster randomized controlled trial (pilot). Setting: Two midsized (∼200 adults) African American baptist and 2 very large (∼2000) Latino Catholic churches in South Los Angeles, California. Participants: Adult (18+ years) congregants (n = 268 enrolled at baseline, ranging from 45 to 99 per church). Intervention: Various components were implemented over 5 months and included 2 sermons by pastor, educational handouts, church vegetable and fruit gardens, cooking and nutrition classes, daily mobile messaging, community mapping of food and physical activity environments, and identification of congregational policy changes to increase healthy meals. Measures: Outcomes included objectively measured body weight, body mass index (BMI), and systolic and diastolic blood pressure (BP), plus self-reported overall healthiness of diet and usual minutes spent in physical activity each week; control variables include sex, age, race–ethnicity, English proficiency, education, household income, and (for physical activity outcome) self-reported health status. Analysis: Multivariate linear regression models estimated the average effect size of the intervention, controlling for pair fixed effects, a main effect of the intervention, and baseline values of the outcomes. Results: Among those completing follow-up (68%), the intervention resulted in statistically significantly less weight gain and greater weight loss (−0.05 effect sizes; 95% confidence interval [CI] = −0.06 to −0.04), lower BMI (−0.08; 95% CI = −0.11 to −0.05), and healthier diet (−0.09; 95% CI = −0.17 to −0.00). There was no evidence of an intervention impact on BP or physical activity minutes per week. Conclusion: Implementing a multilevel intervention across diverse congregations resulted in small improvements in obesity outcomes. A longer time line is needed to fully implement and assess effects of community and congregation environmental strategies and to allow for potential larger impacts of the intervention.
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Parker, Abraham David. "Role strain among South African seminarians in the Anglican Church: toward a typology of congregational support." Mental Health, Religion & Culture 21, no. 1 (January 2, 2018): 35–48. http://dx.doi.org/10.1080/13674676.2018.1445206.
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Lebaka, Morakeng Edward Kenneth. "Integration of Vocal Music, Dance and Instrumental Playing in St Matthews Apostolic Church: Maphopha Congregation." European Journal of Interdisciplinary Studies 4, no. 2 (July 24, 2018): 34. http://dx.doi.org/10.26417/ejis.v4i2.p34-44.
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There are a number of different approaches to determining the functions of music. Members of St Matthews Apostolic church – Maphopha congregation in Sekhukhune district – Limpopo Province in South Africa identify themselves by their music and allow music to become a representation of themselves. In responding to a song, to a hymn, they are drawn into affective and emotional alliances. Their relationship to music is inevitably based upon their emotions and internal connection to a particular song. Emotionally intense songs are even used during funerals to cue specific emotions from the audience for suspense, heartbreak, or a peaceful resolution. Songs, then, become an active ingredient in their lives as they find ways to employ music as a tool to share in their life experiences and bring them to a desired emotional state. The purpose of this study was to contribute towards documenting and describing the integration of vocal music, dance and instrumental playing in this church. To achieve this aim, the study employed a naturalistic approach and data was collected through video recordings of church services, interviews and observations. The primary question the study addressed is: how is collective identity formed through music and how does religious music serve as a core part of culture? The results have shown that in this church, music is manipulated to serve congregational purposes. The investigation has also shown that identity is largely related to musical preference, and the congregants use music to understand who they are and define themselves internally as well as externally.
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Ashe, Muesiri O., and Vivian Besem Ojong. "Christian Missions and Covid-19 in Africa and Latin America: A Case Study of Brazil, Nigeria, and South Africa." Journal of Intellectual Disability - Diagnosis and Treatment 9, no. 3 (June 1, 2021): 228–35. http://dx.doi.org/10.6000/2292-2598.2021.09.02.10.
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Congregational worship among the religious organizations in Africa and Latin America, particularly the rapidly expanding Christian missions, has been of significant consideration in the light of medical recommendations involving social distancing and avoidance of large social gatherings concerning the coronavirus pandemic. This is among recent observations and has attracted more focus following an acute controversy over the role of the Church in Brazil vis-à-vis government policies on the Covid-19 pandemic and the fact that a number of churches in Nigeria were allegedly initially reluctant to respond to the government lockdown declaration and the resultant ban on congregational worship. Simultaneously, the agenda of financial and material assistance to the poor by the large Christian denominations in South Africa as one means of sustaining the lockdown rather attracted criticism, as they were unable to sustain the project. Furthermore, the role of religious bodies came to the fore as global surveys demonstrated that, on average, the masses in these two continents are among the most religiously observant people in the world. As we shall see in the concluding section, this is the major consideration of Idayat Hassan, Director of the Abuja-based Centre for Democracy and Development, in his assessment of the African context.
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Burger, C. "Nie goedgelowig nie, maar gelowig en goed: oor die uitdaging van beter morele vorming in en deur gemeentes." Verbum et Ecclesia 21, no. 2 (September 9, 2000): 228–42. http://dx.doi.org/10.4102/ve.v21i2.1256.
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Moral renewal: a challenge to the churchesThe article addresses the issue of moral formation in the South African society and focuses on the role the Christian churches can play in this respect. It argues that the church can indeed play a vital role, if it succeeds in facing up to at least four challenges. The first one has to do with a stronger emphasis on the moral implications of the gospel on congregational level. Too many churches preach a version of the gospel that lacks clarity about the moral commitment asked of disciples. The second challenge is to get a more focused picture of what an intrinsic Christian lifestyle looks like. A plea is made for the reinstatement of a condensed basic moral code grounded in biblical teaching. The third challenge relates to the vital question of how moral formation is actually being implemented in the faith communities. Attention is given to different ways this question is being answered. The fourth challenge concerns the churches' hesitancy to accept co-responsibility for the public communities we are living in. Congregational and denominational leaders have to realize that churches are called not only to discipleship, but also to citizenship. If the churches are willing to accept these challenges, they can be an important factor in the moral renewal of the South African society.
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Zendrato, Deni Natal Iman, Yunita Stella, and Sri Binar. "Pengaruh Spritualitas Terhadap Pelaksanaan Penginjilan Di Jemaat Gereja Mawar Sharon Surabaya Selatan." Journal Kerusso 7, no. 2 (September 28, 2022): 49–64. http://dx.doi.org/10.33856/kerusso.v7i2.249.
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The problems in this study are as follows: there are still many areas in Indonesia that have not heard the gospel because many Christians have not carried out evangelism, Second, many people are reluctant and lazy so that the congregation does not do evangelism Third, lack of knowledge about the methods used in evangelism. Fourth, the implementation of evangelism is not optimal because it is only carried out by certain people. Fifth, the implementation of evangelism is not carried out properly due to various external and internal challenges. The discussion of the research article is to find out how much influence spirituality has on the implementation of evangelism at Mawar Sharon Church, South Surabaya and the second is to find out whether there is a relevant influence between spirituality and evangelism. This paper will describe the role of Spirituality that affects evangelism. The method used in writing this research article is a research design using positivist (quantitative). The positivist research relies on quantification in data collection and data analysis to test the established hypotheses. The results of the calculation of a simple correlation between Spirituality (X) and Congregational Evangelization (Y) found an R value of 0.794 and a positive value. This means that the magnitude of the relationship between Spirituality and the Implementation of Congregational Evangelization at Mawar Sharon Church, South Surabaya is 0.794 in the high category.
Abstrak Bahasa Indonesia
Permasalahan dalam penelitian ini adalah sebagai berikut: masih banyak daerah di Indonesia yang belum mendengar Injil karena banyak orang Kristen yang belum melaksanakan penginjilan, Kedua, banyak orang yang segan dan malas sehingga membuat jemaat tidak melakukan penginjilan Ketiga, kurangnya pengetahuan tentang metode-metode yang digunakan dalam penginjilan. Keempat, Pelaksanaan penginjilan menjadi tidak maksimal karena hanya dilakukan oleh orang-orang tertentu saja. Kelima, Pelaksanaan Penginjilan tidak dilakukan dengan baik karena berbagai tantangan dari luar maupun dalam pribadi. Pembahasan artikel penelitian untuk mengetahui seberapa besar pengaruh spritualitas terhadap pelaksanaan penginjilan di Gereja Mawar Sharon Surabaya Selatan dan yang kedua untuk mengetahui apakah ada pengaruh yang relevan antara spritualitas terhadap penginjilan. Tulisan ini akan menjabarkan peranan Spritualitas yang mempengaruhi penginjilan. Metode yang digunakan penulisan artikel penelitian ini adalah Rancangan penelitian menggunakan Positivis (Kuantitatif). Penelitian positivis bersandar pada kuantifikasi dalam pengumpulan data dan analisis data untuk memguji hipotesis yang ditetapkan.Kesimpulan dari tulisan ini membuktikan bahwa Ada Pengaruh Spiritualitas terhadap Pelaksanaan Penginjilan di Gereja Mawar Sharon Surabaya Selatan. Hasil perhitungan kolerasi sederhana antara Spritualitas (X) dengan Pelaksanaan Penginjilan Jemaat (Y) ditemukan nilai R, sebesar 0,794 dan bernilai positif. Artinya, besarnya hubungan antara Spritualitas terhadap Pelaksanaan Penginjilan Jemaat di Gereja Mawar Sharon Surabaya Selatan adalah 0,794 dalam kategori tinggi.
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Water, Desmond. "BORN OUT OF UNITY AND FOR UNITY - THE WITNESS OF THE UNITED CONGREGATIONAL CHURCH OF SOUTHERN AFRICA IN SOUTH AFRICA." International Review of Mission 83, no. 328 (January 1994): 159–62. http://dx.doi.org/10.1111/j.1758-6631.1994.tb02356.x.
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Williams-Hogan, Jane. "Field Notes: The Swedenborgian Church in South Africa." Nova Religio 7, no. 1 (July 1, 2003): 90–97. http://dx.doi.org/10.1525/nr.2003.7.1.90.
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The Swedenborgian Church, also called the New Church, was established in South Africa among English-speaking settlers in 1850. It is based on the theological writings of Emanuel Swedenborg (1688-1772). Swedenborg's "new" Christianity emphasizes, among other things, the internal meaning of the Bible, life after death, and the special spiritual qualities of black Africans. These field notes are based on a trip to South Africa in August 2000, and examine how the two primary types of Swedenborgian churches are adjusting to post-apartheid South Africa today. The English-speaking New Church is associated with the General Church of the New Jerusalem headquartered in the United States. Also affiliated with the General Church are a number of Zulu and Sotho congregations. The General Church has a hierarchical structure, a male priesthood, and primarily white leadership. One of the English-speaking societies has a school from preschool through eighth grade, and a Zulu-Sotho congregation sponsors a preschool. The New Church was established among black Africans independently from the General Church in 1909. Today that group is called the New Church of Southern Africa. It is congregationally structured, has a male priesthood, but a strong Women's League
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Makgoba, Archbishop Thabo. "Hope And The Environment: A Perspective From The Majority World." ANVIL 29, no. 1 (September 1, 2013): 55–70. http://dx.doi.org/10.2478/anv-2013-0005.
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Abstract This paper considers hope and environment from a majority world perspective. It begins by surveying moves within the Anglican Church to become more environmentally aware, and to integrate environmental concerns into theology and practice. This process began at the Lambeth Conference in 1968 and eventually led to the inclusion of an environmental strand within the Anglican Communion’s ‘Five Marks of Mission’. The fifth Mark is ‘To strive to safeguard the integrity of creation and sustain and renew the life of the earth.’ In the 2008 Lambeth Conference a whole section was devoted to the environment. There follow accounts of environmental work in the Province of Southern Africa. In Niassa Diocese, in northern Mozambique, the mission department has been using Umoja (from the Swahili word for having a common mind) in congregational and community development. It demonstrates holistic mission by deepening faith, building community, and helping with practical challenges. Now the bigger question facing Southern Africa and the majority world is climate change. In South Africa apartheid used to dominate everything and this led to unity in the Church, but after apartheid the country is not faced by one overarching problem, but many. The theology of Charles Mathewes is explored in an attempt to find an adequate Christian response and bring hope to this new context. This then leads on to action in both small practical ways, and in bringing about more fundamental change. Finally, we are reminded that we should not always speak about problems, but also to present a positive vision.
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RASMUSSEN, JOEL D. S. "DEMOCRATIC TENDENCIES: LIBERAL PROTESTANTISM AND THE GROWTH OF AMERICAN PLURALISM." Modern Intellectual History 15, no. 3 (April 5, 2017): 893–908. http://dx.doi.org/10.1017/s147924431700004x.
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In a recent collection of essays assessing the thought of William James in transatlantic perspective, Berkeley historian emeritus David Hollinger opened his contribution by recounting two memorable exchanges: The sermon at William James's funeral on 30 August 1910 was preached by the Reverend George A. Gordon, a name recognized today only by religious history specialists, but in 1910 a pulpiteer so prominent that he was sometimes described as “the Matterhorn of the Protestant Alps” . . . Gordon, a close friend of James, was the minister of Boston's Old South Congregational Church. When the great philosopher died on 26 August, his widow immediately selected Gordon to perform the service. Mrs. James made clear to Gordon why she wanted him. You are “a man of faith,” which “is what [William] was.” About this she was firm, apprising Gordon that she wanted at this funeral service “no hesitation or diluted utterance” in speaking about faith.Mrs. James had good reason to say these things. Her late husband had been candid about his feelings of spiritual solidarity with Gordon. “You and I seem to be working . . . towards the same end (the Kingdom of Heaven, namely),” James had written to his clergyman friend not long before, although [he claimed Gordon did] this “more openly and immediately” than [he did].
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Ward, James C. "The Lord Will Make a Way Somehow: Strategies for Cross-Cultural Music and Worship." Review & Expositor 109, no. 1 (February 2012): 39–50. http://dx.doi.org/10.1177/003463731210900106.
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With neighborhoods shifting racially and economically, churches are challenged with meeting the new population with relevant and culturally meaningful worship music. Ethnic groups are diverse within themselves as well, with black and Latino peoples having disparate tastes and traditions from Church of God in Christ to South American Evangelicals. Congregations must have strong pastoral leadership and competent, spiritually alert musicians and singers. Although the leadership may want more effective outreach through music, it requires trained musicians, often in jazz, to educate the musicians as well as the congregation. Vocalists must also be melded together, trained and untrained, into a vernacular blend in praise teams or choirs. Musicians must do research in the community for songs and resources that touch the “heart music” of the target population. The result of such a commitment is to see a congregation rally around a new mission and new friendships. Children growing up in such a cross-cultural worship have a more open view of the world. But bearing fruit in cross-cultural ministry is measured in decades and may not have overwhelming success like some homogeneous church plants. If we want to see the church's witness as credible before a watching world, racial reconciliation and justice fleshed out in the worshipping community must be a greater priority. In a society still plagued with racial alienation, this may be the toughest strategy of all.
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Dreyer, Wim. "Missionale ekklesiologie in die Afrikaanse gereformeerde kerke sedert 1990." STJ | Stellenbosch Theological Journal 6, no. 3 (January 8, 2021): 249–76. http://dx.doi.org/10.17570/stj.2020.v6n3.a8.
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Missional ecclesiology in the Afrikaans reformed churches since 1990This article argues that “missional ecclesiology” in the last decades became a new mission paradigm for churches in South Africa, especially after the demise of apartheid. After an overview of the development of a “missio Dei” theology, the article examines texts from various South African churches in which this terminology is used. The article concludes with a section which underlines the importance of missional ecclesiology in the context of the local congregation. Congregations are seen as “missional”, challenged to be present in local communities as a living witness to God’s love. Missional ecclesiology has its theological foundation in the “missio Dei”. In missional ecclesiology, mission is understood as part of the nature of God as well as the nature of the church. Without mission there is no church. Mission is not a project, it is existential. However, there are diverse interpretations of “missio Dei”, “missional ecclesiology” and “mission” itself. As a result, many congregations find it difficult to identify with missional ecclesiology and enter a process of transformation. The historical analysis presented here contributes to a better understanding of the terminology as well as the challenges facing churches in the 21st century.
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Julius, Elize. "Identity, Unity and Historiography: The Piketberg Ecclesial Narrative Revisted." Religion and Theology 16, no. 1-2 (2009): 53–66. http://dx.doi.org/10.1163/156973109x450000.
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AbstractThe aim of this essay is to develop a critical assessment of the history of the family of Dutch Reformed churches in Piketberg. The purpose of this is to determine a more adequate theological framework for the deconstruction of the traditional ecclesiological and socio-cultural anthropologies as a first step in the process of establishing sound ecclesiological and socio-cultural relations in the ongoing process of being church. Within this ecclesiological exploration, the focus will be on the schism within the once one Reformed congregation of Piketberg into three separate congregations and specifically on the unique understandings of the reasons for the divide along racial lines. The emphasis for this study is on the theological accountability of the church and all her members, with a specific emphasis on theological identity within the Reformed church in South Africa. The case study will thus focus on the stories of one particular place in the hope of raising more general ecclesiological questions of identity, culture and race.
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Czeglédy, André. "A New Christianity for a New South Africa: Charismatic Christians and the Post-Apartheid Order." Journal of Religion in Africa 38, no. 3 (2008): 284–311. http://dx.doi.org/10.1163/157006608x323504.
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AbstractThe international growth of Pentecostalism has seen a rush of congregations in Africa, many of which have tapped into a range of both local and global trends ranging from neo-liberal capitalism to tele-evangelism to youth music. Based on ethnographic fieldwork, this discussion focuses on the main Johannesburg congregation of a grouping of churches that have successfully engaged with aspects of socio-economic transformation in post-apartheid South Africa. Such engagement has involved conspicuous alignment with aspects of contemporary South African society, including an acceptance of broader policy projects of the nation state. I argue that the use of a variety of symbolic and thematic elements of a secular nature in the Sunday services of this church reminds and inspires congregants to consider wider social perspectives without challenging the sacred realm of faith.
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Yoo, Kwang Suk. "Evolution of Korean Megachurch Christianity Intensified by the COVID-19 Pandemic in a Socio-Political Context." Religions 13, no. 11 (November 16, 2022): 1109. http://dx.doi.org/10.3390/rel13111109.
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This paper examines how megachurch congregations in South Korea responded to governmental measures to control the COVID-19 pandemic in terms of religious governance. This empirical study of Saeronam Church (SC) in Daejeon shows that the unexpected crisis forced its congregants to look back on their faithfulness in terms of self-reflection, and hence, made them more committed to their congregation socially and organizationally. The theologically and politically conservative megachurch congregants tend to regard the pandemic crisis as a God-planned ordeal which must be endured not only through self-reflection and repentance, but also through protection of their congregation from secular authorities. This attitude made it easier for conservative congregants to protest against governmental quarantine measures more explicitly and collectively. While some argue that the COVID-19 pandemic basically accelerated secularity by shrinking religious influence on society, this paper finds this aspect remarkably opposite in Korean conservative churches like SC, and emphasizes how a secular challenge, like the recent quarantine measures, can intensify megachurch Christianity. In this sense, it claims that the second-generation Korean megachurches like SC cannot be explained entirely by traditional theories of urbanization, marketing strategies, and church growth.
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Hetharie, Yosia, Pieter Radjawane, and Frederik Picauly. "Penyuluhan Hukum Penanganan dan Penyelesaian Perkara Perdata Di Klasis Buru Utara dan Buru Selatan." AIWADTHU: Jurnal Pengabdian Hukum 1, no. 2 (October 30, 2021): 73. http://dx.doi.org/10.47268/aiwadthu.v1i2.657.
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Introduction: In the life of society, nation and state, it cannot be denied that there are many problems and conflicts of interest in society that lead to cases. Both parties want to defend their interests or rights, so the case cannot be avoided. This also often occurs in communities in the North Buru Klasis and South Buru Klasis on Buru Island, Maluku Province.Purposes of Devotion: The handling and settlement of a civil case in the community is one of the fields of study in service activities that are important to convey to the community in order to improve the legal understanding of the community as well as education for the community with very minimal legal knowledge so that the public clearly understands the form of settlement of civil cases. Method of Devotion: The method used in this activity is in the form of legal counseling for the community in North Buru and South Buru Klasis through material presentation and questions and answers.Results of the Devotion: In the communities or congregations in Klasis Buru Utara and Buru Selatan, through the results of material presentations and discussions with various elements of society, both from the chairman of the class, chairman of the congregation, church pastor, village government staff, as well as youth elements and community leaders who attended the event. In counseling activities, the data found are that there are various legal issues and problems that often occur in the dynamics of the congregation, both among fellow congregation members and with outside communities in North Buru and South Buru.
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Morris, Philip. "Governing Body of the Church in Wales." Ecclesiastical Law Journal 13, no. 1 (December 13, 2010): 95–98. http://dx.doi.org/10.1017/s0956618x10000888.
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2010 marked the 90th anniversary of disestablishment; and the Archbishop noted in his April Presidential Address to the Governing Body that though disestablishment had been forced on the Church and its result had been to deplete assets, congregations had twice raised sufficient money to secure the Church's territorial ministry. Though the Church now had fewer attenders, clergy and ordinands than hitherto, it had survived greater challenges in the past. In his September address, as well as looking outwards and comparing the relationship between Gaza and Israel with apartheid in South Africa, he warned that the ‘Big Society’ might merely make life harder for the most vulnerable and reminded the Government that everyone needed good quality education, health and other public services.
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Kosek, Joseph Kip. "“Just a Bunch of Agitators”: Kneel-Ins and the Desegregation of Southern Churches." Religion and American Culture: A Journal of Interpretation 23, no. 2 (2013): 232–61. http://dx.doi.org/10.1525/rac.2013.23.2.232.
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AbstractCivil rights protests at white churches, dubbed “kneel-ins,” laid bare the racial logic that structured Christianity in the American South. Scholars have investigated segregationist religion, but such studies tend to focus on biblical interpretation rather than religious practice. A series of kneel-ins at Atlanta's First Baptist Church, the largest Southern Baptist church in the Southeast, shows how religious activities and religious spaces became sites of intense racial conflict. Beginning in 1960, then more forcefully in 1963, African American students attempted to integrate First Baptist's sanctuary. When they were alternately barred from entering, shown to a basement auditorium, or carried out bodily, their efforts sparked a wide-ranging debate over racial politics and spiritual authenticity, a debate carried on both inside and outside the church. Segregationists tended to avoid a theological defense of Jim Crow, attacking instead the sincerity and comportment of their unwanted visitors. Yet while many church leaders were opposed to open seating, a vibrant student contingent favored it. Meanwhile, mass media—local, national, and international—shaped interpretations of the crisis and possibilities for resolving it. Roy McClain, the congregation's popular minister, attempted to navigate a middle course but faced criticism from all sides. The conflict came to a head when Ashton Jones, a white minister, was arrested, tried, and imprisoned for protesting outside the church. In the wake of the controversy, the members of First Baptist voted to end segregation in the sanctuary. This action brought formal desegregation—but little meaningful integration—to the congregation.
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Haddad, Beverley. "Reflections on the Church and HIV/AIDS." Theology Today 62, no. 1 (April 2005): 29–37. http://dx.doi.org/10.1177/004057360506200104.
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The church in South Africa faces a new challenge—the HIV/AIDS pandemic, which claims the lives of people in its communities and congregations every day. Until recently, the church remained silent or, worse still, adopted a theology that contributed to the stigma and discrimination faced by those who are HIV-positive. Increasingly, this theology is being questioned, as church leaders take a more positive public stance on education, prevention, care, support, and lobbying for treatment. Yet a mainstream, contextual theology that acknowledges and supports people living with HIV/AIDS, offering them Christian hope and acceptance, still remains to be formulated for South Africa.
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Solissa, Jeane Priscilia. "Pendampingan Pastoral terhadap Masalah Perselingkuhan." ARUMBAE: Jurnal Ilmiah Teologi dan Studi Agama 4, no. 1 (August 19, 2022): 117–38. http://dx.doi.org/10.37429/arumbae.v4i1.816.
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Affair is an important issue because it has a serious impact. This article would like to focus on the problem of wives whose husbands had affairs in the GPM Ewiri Klasis Congregation of South Buru. Wives whose husbands cheat on them experience a holistic impact. The research method used is a pastoral circle: problem description, problem analysis, theological reflection, and pastoral action. Based on the research, it was found that the church needs to develop a holistic model of pastoral care. Therefore, the authors use pastoral counseling steps with the ABC method from Switzer. This pastoral mentoring model is one of the relevant mentoring models to be developed by the church specifically in the Ewiri GPM congregation.
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Palalangan, Carolus Askikarno, Maiercherinra Daud, Meissy Melani, Tesa Tesa, Arabelia Astrid Christable, Klaradelita Palallo, and Erma Lola’ Rano. "BAKTI SOSIAL DAN SOSIALISASI PENDIDIKAN DI GEREJA TORAJA JEMAAT LONDOKADAWANG, DESA PANA, KABUPATEN ENREKANG." Batara Wisnu : Indonesian Journal of Community Services 1, no. 3 (December 12, 2021): 260–68. http://dx.doi.org/10.53363/bw.v1i3.29.
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Social Service is a community service activity to build and help the community. For example, the Toraja Church of the Getsemani Congregation of Po'poran, which is located in Pana' village, Alla' sub-district, Enrekang district, South Sulawesi, on June 5, 2021, This activity is a social activity for the construction and Service of a church that functions as a place of worship, as a place of education and means of community interaction. However, often these activities do not function optimally because the facilities and infrastructure are inadequate. Therefore, this activity serves to build and provide services to the Toraja Jetsemani Po'poran Church. The steps taken include renovating the church building, cleaning the environment, maintaining outdated facilities, and providing educational services to children in the church
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Echtler, Magnus. "Moral Economy in the Nazareth Baptist Church, South Africa." Journal for the Study of Religion 35, no. 2 (January 18, 2023): 1–25. http://dx.doi.org/10.17159/2413-3027/2022/v35n2a1.
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Isaiah Shembe founded the Nazareth Baptist Church (NBC) in 1910, and this new institution distinguished itself from mission Christianity not least through the markedly different moral economy. With the church headquarters at the outskirts of Durban (South Africa), the church catered to black Africans, dispossessed of their land and forced into the capitalist labor system. To them, Shembe preached a Protestant work ethic, while at the same time condemning involvement in city life and striving to acquire land and attain economic autonomy for his congregations. With female adherents running away from fathers and husbands, he started out as a 'thief of women', but soon gave religious support to the patriarchal authorities of chiefs, who granted the church land in native reserves in turn. Prohibiting members from joining labor unions, the church connected cities and mines with rural homelands and contributed to the stabilization of the migrant labor system. In addition, Shembe preached moral ethnicity, and hence partook in the creation of Zulu nationalism. The ambiguous moral economy of the NBC persisted during apartheid capitalism and post-apartheid neoliberalism. My essay focuses on preaching and the heterotopic character of the large gatherings of the NBC, and I will also connect church morals with the wider Zulu traditionalist milieu and, given the preoccupation of classic moral economy with riots and revolutions, conclude with some observations on the 2021 unrests in South Africa.
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Van der Watt, G. "Die Sendingpraktyk van die Ned Geref Kerk: Enkele tendense vanaf 1952 tot met die eeuwenteling." Verbum et Ecclesia 24, no. 1 (October 15, 2003): 213–31. http://dx.doi.org/10.4102/ve.v24i1.322.
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In this past half century the Dutch Reformed Church was continuously building on the tradition of extended missionary involvement within South Africa as well as in several countries in Southern Africa. During the fifties and sixties there were a flourishing of activities, driven by, amongst other reasons, an idealism and optimism concerning the homeland-policy or grand apartheid. The seventies and eighties were therefore characterised by resistance; the DRC had to reconsider its approach. While the church had to largely withdraw from the traditional fields, it found alternative areas for involvement, mainly abroad. In the nineties a whole new world dawned and the church once again had to adapt. The emphasis shifted to local congregations and a variety of approaches. World mission came into the focus. The way ahead for the Dutch Reformed Family of Churches could only be as one united church, fulfilling it’s calling to mission within the African and especially South African context, while staying true to its reformed tradition.
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Tucker, Roger. "Some thoughts around developing missional South African congregations based upon the church rediscovering its identity in the grace of God." STJ | Stellenbosch Theological Journal 2, no. 2 (December 31, 2016): 467–94. http://dx.doi.org/10.17570/stj.2016.v2n2.a22.
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The UPCSA have established the development of missional congregations as the overarching goal of the denomination. The UPCSA is a reformed church and as such attaches great importance to theology, especially that which originates in the character and nature of God. It is therefore suggested that a contextual practical theology based upon the perfection of the grace of God may enable missional congregations to be developed, as they rediscover their identity in that grace. This then will be the basis for building congregations that are truly missional at heart and not just superficially so. The study will be contextualized to the South African scene and applied to local congregations in order to try to help them rediscover their true identify in Christ, and to provide a basis for understanding “missional” and thus what transformation may entail.
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Rossouw, Pieter Fourie. "Inclusive Communities: A missional approach to racial inclusivity within the Dutch Reformed Church." STJ | Stellenbosch Theological Journal 2, no. 1 (July 30, 2016): 381. http://dx.doi.org/10.17570/stj.2016.v2n1.a19.
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This article dealt with racial diversity in homogenous white Afrikaans faith communities such as the Dutch Reformed Church (DRC). This study was partially an account of the researcher’s own discontent with being a minister in the DRC against the backdrop of his own journey of finding a racially integrated identity in a post-apartheid South Africa. It focused on the question of how a church like the DRC can play an intentional role in the formation of racially inclusive communities. The study brought together shifts in missional theology, personal reflections from DRC ministers and contemporary studies on whiteness. The researcher looked towards a missional imaginary as a field map for racial diversity in the church. This was mirrored against contemporary studies on white identity in a post-apartheid South Africa. From this conversation the researcher argued for a creative discovery of hybrid identities within white faith communities. Missional exercises such as listening to the stories of strangers, cross cultural pilgrimages and eating together in strange places can assist congregations on this journey.
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Cabrita, Joel. "Texts, Authority, and Community in the South African ‘Ibandla lamaNazaretha’ (Church of the Nazaretha), 1910-1976." Journal of Religion in Africa 40, no. 1 (2010): 60–95. http://dx.doi.org/10.1163/157006610x494115.
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AbstractThis six-decade history of textual production in the Nazaretha church seeks to illuminate the changing practices of governance and community in the church during this period. The church’s documentary history provides insight into its leaders’ efforts to use texts to govern, centralize and discipline their geographically far-flung, often unruly congregations. In addition to focusing on the documentary regime instituted by the church’s leaders, this article also explores the reading and writing practices that animated ordinary believers. For laity, as well as for leaders, texts and a general range of literate practices were a means of knitting themselves together in opposition to the incursion of the state, and in distinction to contemporary rival Christians. Finally, this article also seeks to position the texts of Nazaretha leaders and laity as significant material objects in their own right.
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Hawn, C. Michael. "A Little Reverse Missions: In Search of a Global Perspective in Worship." Review & Expositor 106, no. 2 (May 2009): 207–20. http://dx.doi.org/10.1177/003463730910600208.
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Throughout history the church has often been slow to recognize developments in the sciences and reorder its thinking about God's creation accordingly. The church in the northern world is now facing the reality that Christians in the southern hemisphere outnumber them two to one. The seeds of the gospel planted during the great mission movements of the nineteenth and twentieth centuries have taken hold and Christianity is flourishing in many places in the south. Are Christians in the northern hemisphere ready to receive the gifts of worshiping communities through song and prayer from their southern sisters and brothers? Given the patterns of immigration to the United States, this is not an academic proposal but a reality of the twenty-first century. Congregations in the current century will need a global perspective in local communities. We dare not be as slow to respond to this reality as the church has been to scientific discoveries in the past. This article offers strategies for reciprocal mission mindedness in our worship.
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Daunt, Lisa Marie. "Brisbane church architecture of the 1960s: Creating modern, climatic and regional responses to liturgical change." Queensland Review 23, no. 2 (December 2016): 224–45. http://dx.doi.org/10.1017/qre.2016.31.
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AbstractThe twentieth century was a time of massive upheaval in the intellectual, theological and architectural spheres of society. Two world wars, massive post-war population growth and a building boom coincided with the Second Vatican Council and the liturgical movement within the Christian churches, and encountered the modern movement in architecture. This prompted a demand for a re-evaluation of church building design. In Brisbane, new approaches to church building design emerged in the 1960s, with widely divergent results. The architects, denominations and church parishes within the city — although all sought to address liturgical change and emphasise the active participation of the congregation in the services — held different opinions on how the quintessential church characteristics, immanence and transcendence, could be adapted to modern times. Analysing three exemplary Christian churches in Brisbane, this article demonstrates how in each of these designs their architects sought to evoke immanence and transcendence in a decisively new and modern manner, seeking inspiration from progressive ideas in Europe, Britain and America while striving to create buildings suited to the climate of South-East Queensland. Liturgical change, modern architecture and regional climate considerations provided compounding opportunities to rethink church design from first principles.
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Alanamu, Temilola. "Church Missionary Society evangelists and women's labour in nineteenth-century Abẹ́òkúta." Africa 88, no. 2 (May 2018): 291–311. http://dx.doi.org/10.1017/s0001972017000924.
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AbstractThis article is about women's labour in nineteenth-century Abẹ́òkúta, in present-day south-west Nigeria. It is based on primary research which explores women's economic independence and its intricate connection to the indigenous institution of polygyny. By examining the institution from the perspective of Anglican Church Missionary Society evangelists, it also demonstrates how indigenous culture conflicted with the newly introduced Christian religion and its corresponding Victorian bourgeois ideals of the male breadwinner and the female homemaker. It investigates the extent to which missionaries understood women's work in the Yorùbá context, their representations of the practice, their attempts to halt female labour and their often unsuccessful efforts to extricate their congregations and their own families from these local practices. It argues that European Christian principles not only coloured missionary perceptions of women's labour, but influenced their opinions of the entire Yorùbá matrimonial arrangement.
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Duncan, Graham A. "The Bantu Presbyterian Church in South Africa and Ecumenism, 1940–1999." HTS Teologiese Studies / Theological Studies 75, no. 4 (October 16, 2019). http://dx.doi.org/10.4102/hts.v75i4.5289.
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From 1940, ecumenical developments in the Presbyterian/Congregational corpus in Southern Africa became more tortuous and complex, with an expansion of the number of denominations involved in union negotiations to include the Bantu Presbyterian Church of South Africa (BPCSA, from 1979 the Reformed Presbyterian Church in Southern Africa, RPCSA), the Congregational Union of South Africa, later the United Congregational Church of South Africa, the Presbyterian Church of Southern Africa and the Tsonga Presbyterian Church (TPC, later the Evangelical Presbyterian Church of South Africa, EPCSA). The problem statement centres around the complex situation that despite substantial similarities in doctrine, liturgy and polity, as well as involvement in the Church Unity Commission and the South African Council of Churches, the union proved to be elusive. The aim of this article is to investigate the dynamics of the developing relationships and hindrances to closer relationships in the wider South African context. This study is conducted from the perspective of the BPCSA and RPCSA, and the methodology is based predominantly on archival research.
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Yun, Janghun. "Building the local church in South Korea through a needs-oriented diaconal ministry." HTS Teologiese Studies / Theological Studies 68, no. 2 (February 14, 2012). http://dx.doi.org/10.4102/hts.v68i2.1193.
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According to Acts 20:28, God acquired the Church for himself with the blood of his own Son, whilst Ephesians 4:13, 15 proposes that the Church, the body of Christ, has to grow towards the measure of the fullness of Christ and into Christ. For this to succeed, there must be a comprehensive approach to building the local church, even though it may not have a single element that could account for congregational development. Building the local church (BLC) through a needs-oriented diaconal ministry (NDM) that meets effectively the needs of the community and its people by providing the essential functions of the church, such as koinonia, diakonia, kerygma and leitourgia in synergy, will be helpful to congregational development, functioning as a living organism that leads church members to vitality and equips them to fulfil the variety of works available in the body of Christ. This article focused on two key factors that can be used to develop a sound and effective BLC through NDM, namely, (1) BLC through NDM supports a sound theory of congregational development and (2) BLC through NDM makes for an effective strategy to promote congregational studies. To this end, this article presented and interpreted data from a case study of the baby schools of Choongshin Church and Daegwang Church and the pregnant women’s group of Daegwang Church in South Korea, in order to prove the soundness and effectiveness of BLC through NDM and suggest a diagram of BLC through NDM. When BLC through NDM is utilised fully and applied to the missionary strategy in urban areas, more people will become meaningfully involved in Christian life and membership of the churches.
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Pieterse, Hennie J. C. "Religion in the public sphere and the well-being of the poor: A practical theological perspective." Verbum et Ecclesia 35, no. 2 (August 6, 2014). http://dx.doi.org/10.4102/ve.v35i2.852.
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This article forms part of my research participation at the University of South Africa in the project Religion, health and well-being in Southern Africa: Practical theological perspectives. All the themes we are addressing in this project are public issues. Therefore the basic question in this project pertains to where and how religion, in this case Christian religion, is involved in public discourses and actions regarding problems in public life in South Africa. The specific research question in this article is: what effects do congregational projects by church members, directed to the poor, have on their experience of well-being? Congregational projects by church members directed to the poor are public actions by people with religious motivation addressing a public problem in South Africa. Therefore, these projects and their effects on the experience of well-being by the poor are religious actions in the public sphere. Firstly, I have conceptualised religion as well as the well-being of the poor in South Africa. The relationship between religion and well-being amongst the poor is then addressed. The conceptualisation has directed the formulation of half-structured interview questions in a qualitative empirical research in a sample from a population of pastors and their congregations who are practicing congregational projects directed at the poor in their vicinities. From the analysis of the contents of the interview, data categories have been formulated, which could then be phrased into a conceptual framework of the effects of these projects on the well-being of the poor. This research is an exercise in public practical theological research.
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Louw, H. A. "Die lied in die erediens: Die rol wat dit gespeel het in die Afskeiding in 1859 in Suid-Afrika." In die Skriflig/In Luce Verbi 33, no. 4 (August 17, 1999). http://dx.doi.org/10.4102/ids.v33i4.645.
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The role of hymns in public worship and the influence it had on the Schism in 1859 in South Africa During the Middle Ages congregational singing was replaced by choir singing. Both Luther and Calvin agreed that the members of the congregation should actively participate in the worship service by means of song. Calvin limited congregational songs to the Psalms of the Old Testament. The church in Netherlands followed his example, but added some hymns, excluding the Apostles Creed, that comprises also lyrical parts from Scripture. In 1807 a hymn book was implemented and used in the Netherlands. This was one of the reasons for the Schism which took place in 1834. During 1814 the hymn book was implemented in the Cape resulting in discontent in the border districts. Some discontented people took part in the Great Trek. A congregation mainly consisting of these people was established in Rustenburg in 1859. In this congregation only Psalms were sung during services. Soon Reformed congregations having the same objections regarding hymns came into being in the Free State and the north-eastern Cape Province. For the founder of these congregations, Rev. D. Postma, the singing of free hymns was a mediance matter. For the “Doppers” as the conservative people were called, the singing of Psalms only was a serious matter of principle. Times have changed and the Reformed Churches in South Africa will have to reflect whether it is really a matter of principle to sing Old Testament Psalms only. The suffering, death, resurrection and ascension of Christ should also be celebrated in song. The existing 48 scriptural lyrics do not satisfy these requirements. Free hymns of the other Afrikaans churches will definitely have to be taken into consideration.
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Grobler, Aldeon B., J. Louw Van der Walt, and Barend J. De Klerk. "A framework for crafting and implementing a congregational strategy in the local congregations of the Reformed Churches of South Africa." In die Skriflig/In Luce Verbi 46, no. 2 (November 16, 2012). http://dx.doi.org/10.4102/ids.v46i2.103.
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The church is not like any other institution or organisation in society. Although the church is primarily invisible and spiritual, it is a visible organisation in the world, and it spans across borders of nations, languages and countries. John Calvin strongly rejected the notion that the church is only a spiritual organisation of which the visible administrative side is downplayed. The fellowship of the church must not only be seen as a mystical relation with Jesus Christ. During 2010, an empirical study was done on the extent to which congregations of the Reformed Churches of South Africa (RCSA) adhere to the request to have a well-designed congregational strategy. The knowledge gained from a literature study on the science of Strategic Management and the results of the empirical study was combined into a framework for crafting and executing a congregational strategy. This framework can be used by congregational leaders to guide them through their own process of crafting and executing their unique congregational strategy. The research was concluded with a recommendation that the Theological School of the RCSA should consider including a course on Strategic Management in the training syllabus of aspiring ministers. Considering that Strategic Management is a specialised management science, and external Strategic Management consultants tend to be expensive, the research also recommended that the Administrative Bureau of the RCSA consider employing their own Strategic Management consultant for the RCSA with the specific assignment of assisting and guiding all congregations with their congregational strategy.’n Raamwerk vir die ontwerp en implementering van ’n gemeentestrategie in die plaaslike gemeentes van die Gereformeerde Kerke in Suid-Afrika. ’n Kerk is ’n unieke organisasie. Die kerk is primêr onsigbaar en geestelik van aard. Tog funksioneer dit as ’n instituut in die wêreld en moet dit doelmatig en doeltreffend bestuur word, ten einde alles ordelik te laat verloop en doelgerig te laat funksioneer. Johannes Calvyn het die idee dat ’n gemeente slegs ’n geestelike instelling is, waarvan die sigbare administratiewe deel as onbelangrik afgemaak word, verwerp. ’n Empiriese studie is gedurende 2010 onderneem om vas te stel tot watter mate gemeentestrategieë wel in die Gereformeerde Kerke in Suid-Afrika (GKSA) opgestel en uitgevoer word. Die kennis wat ingewin is met die empiriese studie is gekombineer met ’n literatuurstudie oor die vakgebied van Strategiese Bestuur, en ’n raamwerk vir die ontwerp en implementering van ’n gemeentestrategie is daargestel. Hierdie raamwerk kan deur gemeenteleiers gebruik word in die ontwerp en implementering van hulle gemeente se strategie. Die navorsing sluit af met die aanbeveling dat daar oorweging geskenk moet word om ‘n kursus in strategiese bestuur in die opleidingsillabus van teologiese studente in te sluit. ’n Verdere aanbeveling is gemaak dat, weens die gespesialiseerde aard en koste aan eksterne Strategiese Bestuurskonsultante verbonde, die Administratiewe Buro van die GKSA oorweging behoort te skenk om hulle eie konsultant in diens te neem. Die opdrag moet wees om gemeentes van die GKSA by te staan in die ontwerp en implementering van die gemeentestrategie.
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Celesi, Mawonga P., and Nadine F. Bowers. "The Centrality of Partnership between Local Congregations and Christian Development Organisations in Facilitating Holistic praxis." HTS Teologiese Studies / Theological Studies 75, no. 4 (December 13, 2019). http://dx.doi.org/10.4102/hts.v75i4.5523.
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The study conducted in 2017, in the Cape Metropole to explore the nature of partnership between local congregations and Christian Development Organisations, entitled, ‘Enhanced partnership between local congregations and Faith-based Organisations: towards a holistic congregational praxis’ reveal that, there are enough collaboration efforts between these two entities of the church. These efforts revolve around issues, such as spiritual support, volunteerism and discipleship. The view is that, even though elements of partnership such as volunteerism, prayer and discipleship are essential in the journey of development, there is a need for these efforts to be coupled by resources such as finances and expertise. Central to the argument of this paper is the view that says, enhanced partnership between local congregations and Christian Development Organisations has a potential to facilitate holistic congregational praxis. In most cases, these entities of the church are found in the same locality, and therefore need to define how they can together play a bigger and meaningful role in the transformation of their community. Bound by their faith mandate, working together as partners as opposed to competing with each other, they will find strength in each other, and portray good image of the Christian community in society. Guided by partnership ethos of trust, equality and mutual respect, they can both play a leading role in the nation-building project of South Africa.
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Duncan, Graham. "The Bantu Presbyterian Church of South Africa and Ecumenism: 1923–1939." Studia Historiae Ecclesiasticae 43, no. 3 (December 7, 2017). http://dx.doi.org/10.25159/2412-4265/2896.
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The Bantu Presbyterian Church of South Africa (BPCSA) was birthed out of a quest for union amongst Presbyterians, which began in the 1890s more than 30 years before it was actually established as the fruit of the mission of the United Free Church of Scotland in 1923. From that date onwards church union hardly ever disappeared from the agenda of the highest court of the denomination, the General Assembly. During the twentieth century such discussions involved two of the three other Presbyterian churches and the Congregational Union of South Africa. In addition, the BPCSA has maintained a high ecumenical profile in both the South African and global contexts. The main thrust of this article describes and analyses the vicissitudes of Presbyterian conversations during the period 1923–39
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Tucker, Arthur Roger. "Financially resourcing the ministry in the Uniting Presbyterian Church in Southern Africa in the 21st century." Verbum et Ecclesia 33, no. 1 (February 8, 2012). http://dx.doi.org/10.4102/ve.v33i1.695.
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From 1994 the Uniting Presbyterian Church in Southern Africa has increasingly encountered tremendous challenges in financing its ministry on a just and equitable basis across all communities. This issue peaked when the Presbyterian Church of South Africa and the Reformed Presbyterian Church united to form the Uniting Presbyterian Church in Southern Africa (UPCSA) in 1999. The union produced tensions concerning the financial support of the ministry. These centred on as yet unresolved proposals for the centralisation and equalisation of ministerial stipends, which have been discussed at every biennial General Assembly of the UPCSA from 2006. This article has briefly analysed the theological, ecclesiological, missional, economic, sociological and practical administrative issues that it believes should inform the final decision and may help to establish a new ministerial, missional and congregational support paradigm for many other churches in the new South Africa.
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Smit, Guillaume H. "Pastoral ministry in a missional age: Towards a practical theological understanding of missional pastoral care." Verbum et Ecclesia 36, no. 1 (March 25, 2015). http://dx.doi.org/10.4102/ve.v36i1.1382.
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This article concerns itself with the development of a missional ecclesiology and the practices that may accept the challenge of conducting pastoral ministry in the context of South African, middleclass congregations adapting to a rapidly changing, post-apartheid environment. Some practical theological perspectives on pastoral counselling are investigated, whilst Narrative Therapy is explored as an emerging theory of deconstruction to enable the facilitating of congregational change towards a missional understanding of church life in local communities. Subsequently, the theological paradigm of missional ecclesiology is investigated before drawing the broad lines of a theory for pastoral ministry within missional ecclesiology.Intradisciplinary and/or interdisciplinary implications: In this article, a missional base theory is proposed for pastoral counselling, consisting of interdisciplinary insights gained from the fields of Missiology, Practical Theology, Narrative Therapy and Cognitive Behaviour Therapy. The implications of this proposal for the development of a missional pastoral theory focus on the following three aspects:� re-establishing pastoral identity: exploring Christ� pastoral development: intentional faith formation� pastoral ministry: enabling Christ-centred lives.In such a missional pastoral theory four practices should be operationalised: first of all, a cognitive approach to increasing knowledge of the biblical narrative is necessary. This provides the hermeneutical skills necessary to enable people to internalise the biblical ethics and character traits ascribed to the Christian life. Secondly, a pastoral theory needs to pay close attention to development of emotional intelligence. Thirdly, this should be done in the context of small groups, where the focus falls on the personality development of members. Finally, missional pastoral theory should also include the acquisition of life coaching skills, where leaders can be adequately mentored in their roles as coaches of nonequipped people. In taking the research to a further level of normative reflection, attention should be turned to developing specific areas of pastoral care:� formal clinical education and subsequent accreditation of pastors (in the South African context pastoral care is not legally recognised as a valid area of psychological therapy) � specifically pertaining to Narrative Therapy and cognitive behavioural therapy� basic counselling skills for non-theologically trained congregational leaders� qualitative and quantitative research methods� organisational theory for congregational ministry� crisis counselling skills for congregation members serving in a community context� marriage and family therapy� emotional intelligence as outcome of a spiritual growth cycle� leadership development and personality assessment� personal growth by confronting and crossing emotional and cultural boundaries.
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Elvis Jentile, Thembelani. "Pastoral leadership in a congregational church setting: The case of the Baptist Convention of South Africa." Verbum et Ecclesia 42, no. 1 (June 7, 2021). http://dx.doi.org/10.4102/ve.v42i1.2170.
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Pieterse, Hennie J. C. "A grounded theory approach to the analysis of sermons on poverty: Congregational projects as social capital." Verbum et Ecclesia 33, no. 1 (February 8, 2012). http://dx.doi.org/10.4102/ve.v33i1.689.
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This article reported on the second cycle (selective coding) of grounded theory research of sermons on poverty in the South African context, with Matthew 25:31�46 as the sermon text. The problem which the author was researching pertained to the question: How do congregations in the Dutch Reformed Church (Nederduitse Gereformeerde Kerk) and the Uniting Reformed Church handle the care for the poor in practice? A theoretical sample of congregations with outreach projects to the poor and humble was drawn. After the analysis of the sermons was conducted, the next question to be addressed was: What are the categories and properties of the projects by congregations as the how of the care for the poor? New thinking on the issue of preaching on poverty is necessary because homiletic literature in this field of preaching does not address the how question. The author therefore described a theoretical framework for the interpretation of the projects, as well as an anthropological view of the communication occurring on an equal footing, with the givers in the projects functioning as social capital and the receivers (the poor and humble) as the participants with their own responsibility and freedom. The classification of the projects in categories showed that a wide variety of different types of projects to the poor have emerged from the sermons.
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Joynt, Shaun, and Yolanda Dreyer. "Exodus of clergy: A practical theological grounded theory exploration of Hatfield Training Centre trained pastors." HTS Teologiese Studies / Theological Studies 69, no. 1 (January 14, 2013). http://dx.doi.org/10.4102/hts.v69i1.1940.
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There is a shortage of clergy, at least in the Roman Catholic Church. Protestant churches in general are experiencing more of a distribution or placement challenge than a shortage. The two greatest hindrances to addressing the Protestant clergy distribution challenge are a lack of adequate compensation for clergy and the undesirable geographical location of a number of churches, as perceived by clergy. Influences such as secularisation, duality of vocation, time management, change in type of ministry, family issues, congregational and denominational conflict, burnout, sexual misconduct, divorce or marital problems, and suicide, affect clergy. Studies on the shortage of clergy have been conducted mostly in the USA and Europe and not in South Africa. This article focuses on the research gap by means of a practical theological grounded theory exploration of the exodus of clergy. Grounded theory methodology is used to identify the reasons why clergy trained at a Bible college of a Protestant charismatic mega church leave full-time pastoral ministry. Findings correspond to previous studies with two reasons appearing more frequently than others: responding to a call and leadership related issues. Firstly, respondents differed in their replies with respect to reconciling their exit from full-time pastoral ministry with their call. The replies included not being called, a dual call, or called but left anyway. Secondly, respondents indicated that leadership influence was mostly negative with regard to affirming their call.
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Van Rooy, Jacoba H. "Die kerklied en kommunikasie deur woord en melodie." In die Skriflig/In Luce Verbi 47, no. 1 (November 29, 2013). http://dx.doi.org/10.4102/ids.v47i1.82.
Full textAbstract:
’n Vraag wat min gestel word in die beoordeling van die funksie van gemeentelike sang is die vraag na die wisselwerking tussen die liedteks en die melodie. Hierdie wisselwerking speel ’n groot rol in die kommunikasie deur die lied in die erediens. In hierdie artikel word gelet op Skrifgegewens wat van toepassing is, op enkele perspektiewe uit die kerkgeskiedenis en op teoretiese aspekte van die kerklied en kommunikasie. Sekere sake uit ’n empiriese ondersoek, toegespits op die Gereformeerde Kerke in Suid-Afrika (GKSA), lig die saak verder toe. Predikante het ’n besondere verantwoordelikheid om die kommunikasiemoontlikhede deur die kerklied te bevorder deur ’n verantwoorde keuse van liedere wat gesing word, die uitbreiding van ’n gemeenterepertorium, sinvolle samewerking met die orrelis en toeligting van die liedkeuses.The hymn and communication through word and melody. The interaction between the melody and the words of a hymn is not regularly taken into account in evaluating the function of congregational singing. This interaction is, however, very important for the communication effected by a hymn during a service. This article discusses Scriptural data important for this topic, some perspectives from church history and theoretical aspects of communication through hymns. Data from an empirical investigation directed at the Reformed Churches in South Africa (RCSA) sheds light on this topic. Ministers of religion have a special responsibility to enhance the possibilities of communication through hymns by their selection of hymns, the broadening of the repertoire of a congregation, meaningful cooperation with the organist and explaining the choice of hymns.
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Serrão, Rodrigo. "Negotiating Belonging: Race, Class, and Religion in the Brazilian Quest for “Becoming American”." Sociology of Religion, February 22, 2022. http://dx.doi.org/10.1093/socrel/srac002.
Full textAbstract:
Abstract This study examines how members of a majority second-generation Brazilian church in South Florida perceive their English-speaking, “American” congregation compared to the Portuguese-speaking Brazilian congregation from which they originated. Data for this research are drawn from in-depth, open-ended interviews with 32 members from different ethnoracial backgrounds, participant observation, and content analysis of the congregations’ social media. Findings show that the discourse of church differences portrays the two congregations in racialized and classist ways. Combining boundary-making and identity work theories, I argue that the perceptions espoused by members of the American congregation come from a place of pressure to assimilate to U.S. White middle-class culture, consequently reinforcing and legitimizing stereotypes in an effort to distance themselves from Brazilian immigrants.
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Knoetze, Johannes J. "The Dutch Reformed Church and Multi-cultural Ministry: Angolana, a Rural Challenge." Studia Historiae Ecclesiasticae 47, no. 1 (June 2, 2021). http://dx.doi.org/10.25159/2412-4265/8478.
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Abstract The article deals with the complexities of a multi-cultural ministry within the Dutch Reformed Church in South Africa (DRCSA). Although the DRCSA is an “open” church where anyone from any race, culture or language is welcomed, the praxis of multi-cultural ministry is not always feasible. This article sets out to explore some of the reasons why the synodical declarations and decisions did not influence or help a rural congregation, particularly a non-white rural congregation in the DRCSA. Herein, the decisions of the Dutch Reformed Church in South Africa are deliberated, particularly regarding multi-cultural ministry and the implications thereof for congregations like Angolana. Specific attention is given to Angolana because of the socio-political and cultural contexts of this congregation. The role and the calling of the church in a context where a community is challenged by forced removals are also considered.
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Van der Merwe, Johan M. "Destination New Zealand: A history of the Afrikaans Christian Church of New Zealand." HTS Teologiese Studies / Theological Studies 71, no. 3 (March 11, 2015). http://dx.doi.org/10.4102/hts.v71i3.2921.
Full textAbstract:
The advent of democratic change in South Africa in the 1990s led to an exodus of many White Afrikaans-speaking Christians from South Africa. They settled all over the world. One of the countries of choice was New Zealand. A group of these emigrants came together in Auckland, New Zealand, in 1998 and founded an Afrikaans church. The Church grew from one congregation to a denomination that currently has nine congregations. This article describes the history of the Afrikaanse Christen Kerk van Nieu-Seeland [Afrikaans Christian Church of New Zealand]. It focuses on the founding, growth, Church Order, ministry and challenges of the Church. The sources for this article are primary documents collected by the author in New Zealand.