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Journal articles on the topic 'United brethren in Christ'

Author: Grafiati

Published: 4 June 2021

Last updated: 28 July 2024

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1

Moore, Heather. "Migration, Theology, and Long's Barn: A Heritage to the Church of the United Brethren in Christ." Methodist History 55, no. 3 (April 1, 2017): 197–203. http://dx.doi.org/10.5325/methodisthist.55.3.0187.

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2

Nyaribo, Omwocha. "COVID, Crisis, Conflict, and the Cross: Making Disciples during a Pandemic." Journal of Adventist Youth and Young Adult Ministries 1, no. 1 (2023): 59–62. http://dx.doi.org/10.32597/jayyam/vol1/iss1/11/.

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Intimate desires characterize one’s last moments with family, friends, or colleagues, often expressed verbally to the hearers. John 17 is one such moment. Jesus passionately, through prayers, shared the desire that His followers be united, for unity in Christ is the essence of soul-winning— the world believing in Jesus (Jn 17:21,23). The disciples of Jesus also contended among themselves concerning greatness. In the history of the Christian Church, unity among the brethren has been elusive. Within the Seventh-day Adventist church, we have witnessed strife among the brethren because of divergent views throughout our history. Such strife is not an emerging issue. One recent conflict was on the church’s position regarding COVID-19 vaccines. This issue has caused some members to leave the church, while others have transferred to churches that accommodate their opinions. We have forgotten the impact of a conflicted church, especially on the spiritual growth among the youth and young adults. This paper aims to discuss the possibility of fostering unity among divergent views and personalities by developing the art of disagreeing while still respecting and being compassionate to one another. To achieve this, the presentation will first appeal to the Bible using sound biblical hermeneutics and, secondly, review the experiences of the Adventist pioneers in overcoming similar challenges.

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3

Anthony, David. "The Staircase of a Patron: Sierra Leone and The United Brethren in Christ, written by Jeremy H. Smith." Journal of Religion in Africa 46, no. 2-3 (February 27, 2016): 342–44. http://dx.doi.org/10.1163/15700666-12340081.

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4

Hart, William. "Trophies of Grace? The “Art” Collecting Activities of United Brethren in Christ Missionaries in Nineteenth Century Sierra Leone." African Arts 39, no. 2 (July 1, 2006): 14–86. http://dx.doi.org/10.1162/afar.2006.39.2.14.

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5

Witmer, Andrew. "Agency, Race, and Christianity in the Strange Career of Daniel Flickinger Wilberforce." Church History 83, no. 4 (December 2014): 884–923. http://dx.doi.org/10.1017/s0009640714001164.

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For several decades, agency has been a central concept in the historical study of Christian missions, yet it remains more frequently invoked than analyzed. This article explores the formulation of evangelical protestant beliefs about human agency in the context of efforts to evangelize the world. It does so by examining the fraught relationship between a Sierra Leonean Christian missionary named Daniel Flickinger Wilberforce and the United Brethren in Christ, an American denomination that first championed and later disfellowshipped him. Wilberforce experienced a fleeting American celebrity during the late nineteenth and early twentieth centuries, largely because his story could be told to promote competing interpretations of African agency. This article details the temporal and spatial components of evangelical conceptions of heathenism and human agency, their use by Wilberforce, and their collision with notions of human nature grounded in scientific racism. It draws on private and public interpretations of Wilberforce's story, including his dramatic fall from favor among his evangelical supporters, to argue that historical constructions of agency informed and were shaped by missionary activity. The recovery of Wilberforce's story, and of the debates that swirled around him, advances a new way of studying the relationship between agency and Christian missions.

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O'Malley, J. Steven. "Merging the Streams: Pietism and Transatlantic Revival in the Colonial Era and the Birth of the Evangelical Association and the United Brethren in Christ." Methodist History 57, no. 1-2 (January 1, 2019): 8–25. http://dx.doi.org/10.5325/methodisthist.57.1-2.0008.

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7

Deichmann, Wendy J. "“If God Calls, Dare We Falter?”: The Strategic Founding and Independence of the Woman's Missionary Association of the Church of the United Brethren in Christ, 1869–1877." Methodist History 57, no. 1-2 (January 1, 2019): 84–95. http://dx.doi.org/10.5325/methodisthist.57.1-2.0084.

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8

Berning, J. M. "United Albany Brethren benefit society." New Contree 16 (July 10, 2024): 6. http://dx.doi.org/10.4102/nc.v16i0.764.

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In the last century friendly "societies" offered men a form of insurance by the establishment of common funds from which payments could be made to members in time of sickness or other troubles; they also offered convivial activity and good fellowship at meetings. The United Albany Brethren Benefit Society was a Grahamstown example of these societies. It was founded by British settlers in 1828, and came to occupy a special position in the city and surrounding areas as one of the earliest local institutions and one closely identified with the history of Grahamstown and the Albany settlement. Skilled artisans made up the bulk of the membership, though some went on to positions of considerable importance. The Society survived all the problems of the 19th century but seems to have succumbed finally to the upheavals of the Anglo-Boer War of 1899-1902.

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9

Sinnett, M. W. "Another Mathematician's Apology: Theological Reflections Upon the Role of Proof in Mathematics." Scottish Journal of Theology 46, no. 3 (August 1993): 345–70. http://dx.doi.org/10.1017/s0036930600044860.

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Not that I have already obtained this or have already been made perfect (teteleiomai); but I press on to make it my own, because Christ Jesus has made me his own. Brethren, I do not consider that I have made it my own; but one thing I do, forgetting what lies behind and straining forward to what lies ahead, I press on toward the goal for the prize of the upward call of God in Christ Jesus. Let those of us who are mature (teleioi) be thus minded; and if in anything you are otherwise minded, God will reveal that also to you.

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10

Leo, Russ. ":Brethren in Christ: A Calvinist Network in Reformation Europe." Sixteenth Century Journal 44, no. 1 (March 1, 2013): 248–50. http://dx.doi.org/10.1086/scj24245325.

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11

Petterson, Christina. "“Gar nicht biblisch!” [Not biblical at all!]: Ephesians, Marriage, and Radical Pietism in Eighteenth-Century Germany." Journal of the Bible and its Reception 1, no. 2 (October 1, 2014): 191–207. http://dx.doi.org/10.1515/jbr-2014-0018.

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Abstract This article explores the use of Ephesians 5 and the church as the bride of Christ within a set of 18th-century speeches to the married couples in a radical pietist community known as the Moravian Brethren. I will show how the text is used to undergird a novel ideology of marriage and community structure, both of which are connected with socio-economic change.

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12

Helmers, Helmer. "Ole Peter Grell. Brethren in Christ. A Calvinist Network in Reformation Europe." De Zeventiende Eeuw. Cultuur in de Nederlanden in interdisciplinair perspectief 29, no. 1 (April 3, 2013): 128. http://dx.doi.org/10.18352/dze.8266.

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13

Heisey, M. J. "Peace Persistence: Tracing the Brethren in Christ Peace Witness Through Three Generations." Nova Religio 10, no. 3 (February 1, 2007): 140–41. http://dx.doi.org/10.1525/nr.2007.10.3.140.

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14

DeBernardi, Jean. "Pietism, the Brethren Movement, and the Globalization of Evangelical Christian Practice." Journal of Early Modern History 26, no. 1-2 (March 3, 2022): 124–45. http://dx.doi.org/10.1163/15700658-bja10004.

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Abstract This paper explores the influence of Pietism on the radical evangelical Christian movement known as the Open Brethren movement. In the 1830s, Anthony Norris Groves (1795–1853) met with German Lutheran missionary Karl Rhenius in India and praised his methods, which included support for indigenous Christian leaders and the independent churches that they led. Karl Gützlaff promoted similar methods in China and influenced wealthy London Brethren to found the China Evangelization Society (CES) in 1850. The CES founders also took the Moravians as a model, noting that a single congregation had launched a global missionary movement that had perpetuated itself from generation to generation. Although they had no formal relationship with the Moravian United Brethren, the Open Brethren knew of their work and that of Pietist institutions like the Francke Foundations both through personal contacts and publications. This paper utilizes the concept of “ensampling” to analyze the ways that Open Brethren founders modeled their work on practices that Pietist missionaries and philanthropists had developed in the long eighteenth century.

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15

Naumann, William H. "Mission on Taylor Street: The Founding and Early Years of The Dayton Brethren in Christ Mission. By Paul Boyer. Grantham, Pennsylvania: Brethren in Christ Historical Society, 1987. 176 pp. $5.50." Church History 57, no. 3 (September 1988): 420–21. http://dx.doi.org/10.2307/3166640.

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16

Quatrini, Francesco. "Religious Tolerance and Freedom of Prophesying." Church History and Religious Culture 101, no. 2-3 (July 21, 2021): 286–305. http://dx.doi.org/10.1163/18712428-bja10028.

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Abstract This essay focuses on the presence of Polish Brethren (usually known as Socinians) exiles in Amsterdam in the mid-seventeenth century, examining the social and intellectual interrelations between them and other Dutch religious minorities. It describes the phenomenon of the Brethren’s emigration to the United Provinces, roughly between 1638 (when the Socinians were banished from Raków) and the late 1660s, relying on both published and manuscript sources. It particularly emphasizes the social relations that the Brethren established with the Remonstrants, the Mennonites, and the Collegiants. It then focuses on the last group and argues that shared views on religious tolerance were the common intellectual ground that likely contributed to the friendly relationships between the Brethren and the Collegiants. It also argues that these relationships fostered further intellectual crossovers between the two groups, as the Brethren in Amsterdam were influenced by the Collegiants’ emphasis on freedom of prophesying, egalitarianism, and anti-confessionalism.

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17

Konoplyanko, Konstantin S. "Interrelation between Law and Gospel in the system of social-ethic doctrine of the Polish Brethren." Vestnik slavianskikh kul’tur [Bulletin of Slavic Cultures] 62 (2021): 72–86. http://dx.doi.org/10.37816/2073-9567-2021-62-72-86.

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This paper explores the issue of correlation between the Law and the Gospel in the controversy of Polish brethren on social-ethical topics. The debating sides built their argumentation on varying understanding of the Holy Scripture texts in the forming of moral codex of “the proper Christians”. The radical side was determined that the proper Christian cannot be a part of peccable social order, based on the violent standards of Old Testament’s Law (Dekalog). The other, conservative one, believed that the Old Testament’s Law was not canceled by the Gospel, but was conversely fulfilled and explained by the Christ. Therefore, the proper Christian does have place in the actual social life, and also can be a magistrate, judge or soldier. The polemic between Polish brethren is based on intellectual heritage of West-European Reformation. It was inspired by the reception of anabaptism and its theological doctrine of non-resistance and “isolation from evil”. The religious arguments of the sides may be considered as a repercussion of antinomian controversy (at one time initiated by German reformers Ph. Melanchthon and J. Agricola).

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18

Brock, Peter. "Dilemmas of a Socinian Pacifist in Seventeenth-Century Poland." Church History 63, no. 2 (June 1994): 190–200. http://dx.doi.org/10.2307/3168587.

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The antitrinitarian Polish Brethren, from the inception of their denomination as a breakaway from the Calvinist Reformed Church in 1565, had earnestly debated the issue of whether a “true Christian” might collaborate in the workof the sword-bearing magistracy, take part in war, or kill a fellow human being in self-defense. Whereas the brotherhood in the militarily exposed Grand Duchy of Lithuania, with a few exceptions, gave a positive answer, the congregational leaders in the more secure kingdom of Poland for the most part said no. To do any of these things, the latterargued, entailed disobedience to Jesus’ commandments as expressed in the Sermon on the Mount and elsewhere in the New Testament. For Christ replaced the laws of the Old Testament, which had allowed the ancient Israelites to wage just wars and wield the sword for good cause, with a gospel of love and defenselessness. This doctrine of nonresistance the pacifist Brethren, of course, had taken over from the Anabaptists of central Europe, whose insistence on adult baptism they also adopted.

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19

Jacobsen, Douglas. "United Church of Christ Response." Pneuma 23, no. 1 (2001): 90–94. http://dx.doi.org/10.1163/157007401x00096.

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20

Abraham, William J. "Confessing Christ." Interpretation: A Journal of Bible and Theology 51, no. 2 (April 1997): 117–29. http://dx.doi.org/10.1177/002096439605100202.

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As mainline Protestantism increasingly accommodates to contemporary cultural forms, the confessing movement of the United Methodist Church (and other traditions) has a key role to play, lifting high the rich canonical heritage of the church universal.

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21

Sommer, Elisabeth. "A Different Kind of Freedom? Order and Discipline among the Moravian Brethren in Germany and Salem, North Carolina 1771–1801." Church History 63, no. 2 (June 1994): 221–34. http://dx.doi.org/10.2307/3168589.

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On 19 January 1774, Joseph Müller was expelled from the town of Salem, North Carolina for becoming engaged to Sarah Hauser without the permission of the Elders Conference. On 23 August 1775 Mattheus Weiβ was likewise expelled forwriting a “bad letter” to friends in Bethlehem, Pennsylvania, and on 4 November 1789, Jacob Bonn Jr., who hadbeen struggling with chronic debt, was expelled for refusing to sell his house and accept a steward for his finances. Theexpulsion of inhabitants for such offenses seems odd in a century labelled the “age of enlightenment.” It might well be viewed by good American constitutionalists as an unacceptable intrusion into the private lives of the individuals concerned. For the Moravian Brethren who built Salem on an ideal molded in Germany, the behavior of such offending Brethren represented a conflict between two different concepts of freedom: that of individual freedom, whichcame to be identified by both the European and American leadership of the Brethren as “American,” and that ofa spiritual freedom, which found expression in the submission to the good of the whole and obedience to Christ as literallord of the community. Historian A. G. Roeber has pointed out that many Germans were puzzled by “the American freedom” especially in the post-revolutionary years and did not always even agree among themselves over its precise meaning. Clearly, however, for many of them it represented a sharp departure from the more communal orientation of German society and government. Even the greater spiritual freedom offered by the lack of a state church was often viewed ambiguously. We can gain insight into the particular meaning of the conflict for the Brethren by first looking at the origins of the Moravian behavioral ideal, then at the way in which the dynamics of church/town discipline illustrate the tension between communal ideal and individual freedom, and finally by considering the specific impact of the translation of this ideal to an American setting.

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22

Airhart, Phyllis D. "The Brethren in Christ in Canada: Two Hundred Years of Tradition and Change. By E. Morris Sider. Nappanee, Ind.: Evangel Press for the Canadian Conference of the Brethren in Christ, 1988. xiii + 322 pp." Church History 61, no. 1 (March 1992): 123–24. http://dx.doi.org/10.2307/3168043.

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23

Rios, Maria Cristina. "The Ideals of Renewal of European Spiritual Movements in the Americas." International Journal of English and Cultural Studies 1, no. 2 (November 21, 2018): 21. http://dx.doi.org/10.11114/ijecs.v1i2.3727.

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This article aims at revealing the connections between the ideals of renewal contained in the European devotions of the Late Middle Ages and those of the missionaries during the first wave of the Evangelization of Mexico. Inspired by a variety of spiritual movements aimed at building an indigenous church and centred on upholding the Law of Christ, these missionaries concur with both the reformers of the Brethren of the Common Life and Luther’s political philosophy of attaining a perfect communitas. This research focuses on demonstrating how the ideals of spiritual renewal articulated by Franciscan mystics and missionaries in the Americas embraced the same theological sources as those used by Groote, Eckhart and à Kempis in the Late Middle Ages.

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24

Marr, Lucille. "Ailsa Craig Boys' Farm: A "pioneering institution," 1954-70." Studies in Religion/Sciences Religieuses 28, no. 4 (December 1999): 419–36. http://dx.doi.org/10.1177/000842989902800402.

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This article is about the early development of Ailsa Craig Boys' Farm (later Craigwood), an Ontario Mennonite and Brethren in Christ initiative. During World War II, these denominations had undertaken a variety of relief projects to express their goodwill towards a government that had honoured their theology of non-resistance by granting them conscientious objection privileges. With the waning of the world crisis, they looked for new ways to contribute to Canadian society. What better avenue than helping Ontario Social Services rebuild hurting families by providing a healthy environment for pre-delinquent boys? This initiative came increasingly under government direction, but despite an increasing dependence on public support, the Farm's Christian ethos remained foundational to its initial success.

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25

Tait, Jennifer Woodruff. "The Other Temperance Churches: The Evangelical United Brethren Tradition and Alcohol." Methodist History 57, no. 1-2 (January 1, 2019): 64–70. http://dx.doi.org/10.5325/methodisthist.57.1-2.0064.

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26

Riordan, Michael B. "Mysticism and Prophecy in Early Eighteenth-Century Scotland." Scottish Historical Review 98, Supplement (October 2019): 333–60. http://dx.doi.org/10.3366/shr.2019.0424.

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In 1709 a group of prophets arrived in Edinburgh proclaiming that Christ had appeared to redeem the nations. They attracted the interest of a community of self-described mystics. The mystics maintained that Christians had a duty to turn inwards and follow the holy spirit in all that they did and believed that Christ would soon appear in spirit to convert the world to their beliefs. Some, therefore, accepted the prophets as harbingers of the millennium. But other mystics remained unconvinced and maintained that spiritual reformation would not appear by outward signs and wonders. The paper introduces the development of mysticism in Scotland. It then examines the debate which emerged after a group of mystics became converts to the prophets’ cause. It shows how mystical prophets successfully converted both mystics and prophets to their cause. In order to grasp the importance of the divisions within the movement, it recovers the discourse of spiritual discernment, which has been obscured by debates about reason and superstition. The prophets needed to prove to their mystical brethren that they were inspired by God and not by the devil.

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27

Urban-Mead, Wendy. "Negotiating 'Plainness' and Gender: Dancing and Apparel at Christian Weddings in Matabeleland, Zimbabwe, 1913-1944." Journal of Religion in Africa 38, no. 2 (2008): 209–46. http://dx.doi.org/10.1163/157006608x289684.

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AbstractThis article analyzes the phenomena of dancing and wedding apparel in weddings of rural members of an unusual Protestant denomination of Anabaptist origins in Matabeleland, colonial Zimbabwe. The focus is on gendered aspects of African Christian adaptation of mission teaching amongst Ndebele members of the Brethren in Christ Church. The church in North America was firm at home on the matter of dancing (it was forbidden), and internally conflicted regarding men's garb. In the decades preceding World War II, African members of the church embraced fashionable dress for grooms and dancing at wedding feasts as common practice at BICC weddings. However, in a gendered pattern reflecting Ndebele, colonial and mission ideas of women's subjection, African women's bridal wear adhered to church teaching on Plainness, while African men's did not.

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28

Gros, Jeffrey. "History of the United Church of Christ." Reviews in Religion and Theology 13, no. 2 (March 2006): 158–62. http://dx.doi.org/10.1111/j.1467-9418.2006.00284.x.

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29

Tate, Marsha Ann. "The Urban Brethren of the Broom: Curling in Nineteenth-Century America." Journal of Sport History 38, no. 1 (April 1, 2011): 53–73. http://dx.doi.org/10.5406/jsporthistory.38.1.53.

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Abstract This article examines curling’s presence in nineteenth-century America via the perspective of newspaper accounts of the era, with an emphasis upon curlingrelated activities in urban areas of the northeastern United States.

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30

Greatrex, Joan. "Marian Studies and Devotion in the Benedictine Cathedral Priories in Later Medieval England." Studies in Church History 39 (2004): 157–67. http://dx.doi.org/10.1017/s0424208400015060.

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On 15 November 1407, in the monastic infirmary of Christ Church, Canterbury, Thomas Wykyng breathed his last with a prayer for the intercession of the Virgin Mary on his lips. The brethren in attendance, so the memoir continues, were convinced that at the moment of his departure the Blessed Virgin summoned him to herself (‘ad se evocavit’) because next to his trust in God he had always placed supreme confidence in her. He was remembered as a model monk who had served his turn in many offices including those of cellarer, sacrist, novice master, and warden of Canterbury College, Oxford. To the many young monks who owed their instruction in the celebration of mass to him he strongly recommended that this same prayer be included as part of their personal devotions as they stood at the altar.

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31

Kisker, Scott T. "Unpopular Religion: Bishop Milton Wright and the United Brethren Schism of 1889." Methodist History 57, no. 1-2 (January 1, 2019): 45–63. http://dx.doi.org/10.5325/methodisthist.57.1-2.0045.

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32

Smith, Robert W. "Our Suffering Brethren: Foreign Captivity and Nationalism in the Early United States." Journal of American History 107, no. 3 (December 1, 2020): 743–44. http://dx.doi.org/10.1093/jahist/jaaa377.

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33

Trost, Frederick R. "The United Church of Christ Celebrates All Saints." Liturgy 12, no. 2 (September 1994): 28–32. http://dx.doi.org/10.1080/0458063x.1994.10392280.

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34

Widiatna, Alexius Dwi. "PERSEKUTUAN MURID-MURID KRISTUS: HIDUP YANG BERKEMBANG MENUJU KESEMPURNAAN." JPAK: Jurnal Pendidikan Agama Katolik 20, no. 1 (April 3, 2020): 72–87. http://dx.doi.org/10.34150/jpak.v20i1.258.

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Being a disciple of Christ is a gift of a special Christian vocation. A true disciple of Christ is required to follow Jesus bravely denying himself, taking up his cross every day, and following Jesus. A disciple of Christ is a human being’s community, who is called to always be united with Jesus and love others. In his life, a disciple of Christ is required to imitate and follow in the footsteps of Christ toward the perfection of life like Jesus who reached the perfection of His life by dying on the cross. A disciple becomes perfect when he unites himself with Christ totally, follows Christ wherever he walks, follows each of his steps, and always constantly learns from him under the guidance of the Holy Spirit.

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Šiūlys, Fr Rimgaudas. "The Spirituality of st Bruno of Querfurt." Lithuanian Historical Studies 14, no. 1 (December 28, 2009): 1–10. http://dx.doi.org/10.30965/25386565-01401001.

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This article analyses the spirituality of St. Bruno of Querfurt, as expressed in his writings. In his Life of the Five Brethren he presents the plan of Otto III to send some of St Romuald’s most zealous disciples to the Slavonic countries to build a monastery near the pagan lands. In this way the ‘three obligations’ seeking the Lord’s path, namely: for the new arrivals – the community life they desire, for those mature and seeking the Living God – golden solitude, for those desiring to be free and with Christ – preaching the Gospel to the pagans. We note the following symbols of spiritual life: community life – the monk’s habit, golden solitude – the hermitage, preaching the Gospel to the pagans – martyrdom. According to established monastic tradition, before becoming a hermit it is necessary to pass through the stage of community life. The Rule of St. Benedict states that the hermits are ‘no longer in the first fervour of their reformation, but after long probation in a monastery, having learned by the help of many brethren how to fight against the devil, go out well armed from the ranks of the community to the solitary combat of the desert. They are able now, with no help save from God, to fight single-handed against the vices of the flesh and their own evil thoughts’. The second component of his life is his time as a hermit. For some while St Bruno followed the teaching of St. Romuald, who provided a rule for hermits. First of all, he offered them St. Benedict’s Rule, but the Life of the Five Brethren includes the so-called ‘Little Rule’, which describes the ideal hermit life compactly. The third component is preaching the Gospel – martyrdom. St. Bruno keeps mentioning two things: the preaching of the Gospel and martyrdom. It is thought that his primary goal was martyrdom, and he understood the preaching of the Gospel as a method to attain this goal. With complete sacrifice he begins to preach the Gospel to the pagan nations until finally in 1009 he meets a martyr’s death on the border of Lithuania and Rus’.

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Kuropatkina, O. V. "LAESTADIANISM AND RUSSIAN LUTHERAN BRETHREN AS THE PARTS OF THE UNITED PIETISTIC TRADITION." Concept: philosophy, religion, culture 2, no. 10 (2019): 72–76. http://dx.doi.org/10.24833/2541-8831-2019-2-10-72-76.

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37

Von Lieven, Alexandra. "WISSEN, WAS DIE WELT IM INNERSTEN ZUSAMMENHÄLT ODER FAUST IN ÄGYPTEN?" Journal of Ancient Near Eastern Religions 2, no. 1 (2002): 75–89. http://dx.doi.org/10.1163/156921202762733897.

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AbstractIn the Coptic Martyrdom of St. Shenoufe and his Brethren there is an insertion of a short episode relating the faustic search for knowledge of a Pagan priest from Hermopolis. Being in danger of being tortured by demons the priest invoces Jesus Christ and is thus saved. In this paper the Coptic story is compared with religious and literary texts from the Pagan Egyptian tradition. Pagan Egyptian culture is usually regarded as encouraging the human pursuit of knowledge of the superhuman. Here to the contrary, it is argued that there are two different positions in the traditional literature: one advocates human endeavor to seek divine knowledge while the other is critical about just that endeavor. The divide between those two viewpoints coincides with the divide beetween religious texts and secular literature. Thus the Coptic episode can be demonstrated to stand in the tradition of Pagan Egyptian stories about magicians and their adventures. Though in its present form it clearly has a missionary intention, the story itself as well as its 'anti-faustian' tendency need not be a Christian invention.

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Gladson, Jerry A. "Spiritual Direction, Social Justice, and the United Church of Christ." Journal of Psychology and Theology 30, no. 4 (December 2002): 346–54. http://dx.doi.org/10.1177/009164710203000409.

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How may spiritual formation, with its emphasis upon the individual, spiritual direction, and its shaping of spiritual life, and the ministry of social justice, with its stress upon the community, be balanced in a religious tradition? This study examines the United Church of Christ as an example of a social justice tradition within Protestant Christianity, with special interest in how it combines spiritual formation, spiritual direction, and social justice. Although during the first decades of its existence, the United Church of Christ seemed more interested in social justice, ostensibly to the diminishing of more spiritual concerns, during the 1990s the church began to develop greater interest in spirituality. At present, the denomination is starting to try to link spirituality, spiritual formation, and spiritual direction with social justice ministries.

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Bara, Zoltán. "La realtà mistica della Chiesa nella riflessione ortodossa di Dumitru Stăniloae." Studia Universitatis Babeș-Bolyai Theologia Catholica Latina 66, no. 2 (December 30, 2021): 77–107. http://dx.doi.org/10.24193/theol.cath.latina.2021.lxvi.2.05.

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Theologian of reference for Romanian Orthodox Church, Dumitru Stăniloae prefers to speak of the Church as “the mystical Body of the Lord in the Holy Spirit”. The Church reproduces the communion of the Trinity on a human and historical level. In this sense, in is in the Church that the Incarnation, the Cross and the Resurrection of Christ are actualized in a sacramental way. In God's saving plan, the Church represents the fulfilment of the divine economy of salvation. Born on the day of Pentecost, with the outpouring of the Holy Spirit, it has become an instrument of salvation and sanctification for all those who, through faith, open themselves to the work of Christ. The Church, being the union without confusion between God and humanity, has a theandric constitution, the content of which consists in Christ united, as regards the divine nature, with the Father and the Spirit and, according to human nature, united with the men.

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Andrian, Tonny. "Exegesis Integrative Review of Salvation Because The Love Of God Is The Basic of The Church As The Unity of The Body of Christ (Ephesians 2:11-22)." Journal DIDASKALIA 3, no. 1 (April 15, 2020): 20–29. http://dx.doi.org/10.33856/didaskalia.v3i1.166.

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The subject of the unity of the church has appeared several times during the period of church history as a major subject. Even in the 20th century, differences of opinion on the subject of unity led to divisions. This point cannot be ignored. That is why the researcher conducted an integrated exegessa study on the meaning of the Church as the unity of the body of Christ Ephesians 2: 11-22. Ephesians 2: 11-22 is not a separate passage, but integrative, with other passages in the book of Ephesians. (this would be integrative both with Ephesians 2: 1-10 and Ephesians 4: 1-6) The conjunction "therefore" in Ephesians 2.11, describes the preceding verses that speak of grace. The suffering of Jesus Christ and His sacrifice on the cross, and His shed blood, are manifestations of grace that saves sinners. A demonstration of grace, which is free gift. It is the grace that saves people from sin. Thus Ephesians 2: 11-22 must be seen as a context that comes from grace. The saving or salvation based on the grace of God, as a building body of Christ, which is a union, which was previously "distant", ie those who are without Christ, not belonging to the citizens of Israel, become one body of Christ as intended by God. Ephesians 2: 11-22 explains that the unification of the body of Christ is a reflection of the journey of a Christian individual who has been saved by the grace of Christ God, is united or united with other Christian individuals to move towards the unity of building the body of Christ, as the Temple of God. the church as the unified Body of Christ, is built on the teachings of the Apostles and Prophets. Thus, the church, which has a government, a doctrine that may not be the same as one another, but the church is a unity in the bonds of the Spirit of peace, one faith, one Baptism, one god, one GOD the FATHER of all God, as salt and The light of the world, brings transformation and restoration for the world, through the carrying out of the task of the grace of Christ, namely the preaching of the gospel of the kingdom of heaven, so that all knees will kneel and all tongues confess that Jesus Christ is Lord to the glory of the heavenly Father.

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McKinney, William, Dorothy C. Bass, and Kenneth B. Smith. "The United Church of Christ: Studies in Identity and Polity." Review of Religious Research 30, no. 1 (September 1988): 105. http://dx.doi.org/10.2307/3511860.

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Zikmund, Barbara Brown. "The Living Theological Heritage of the United Church of Christ." Pro Ecclesia: A Journal of Catholic and Evangelical Theology 12, no. 3 (August 2003): 368–72. http://dx.doi.org/10.1177/106385120301200311.

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Barmen, Emily, and Mark Chaves. "Lessons for Multisite Nonprofits from the United Church of Christ." Nonprofit Management and Leadership 11, no. 3 (2001): 339–52. http://dx.doi.org/10.1002/nml.11307.

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T.N., Timothy Lim. "Towards a Pneumatological-Ecclesiology: Outside the “Two Lungs of the Church”." Review of Ecumenical Studies Sibiu 7, no. 2 (August 1, 2015): 211–29. http://dx.doi.org/10.1515/ress-2015-0016.

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Abstract This paper critiques the framing of the pneumatological underpinning of ecclesiology as an Orthodox-Catholic conversation. The context for the Joint Commission for Orthodox-Catholic dialogue warrants the use of the metaphor “two lungs of the church” by official church leaders, ecclesiologists and theologians to speak of the Spirit’s work in and between both communions. However, I want to call attention to the pneumatological and ecclesiological problems in the use of the image “two lungs of the church.” If the Holy Spirit breathes upon and through the Body of Christ, reading the Spirit’s operation in the church (pneumatological-ecclesiology) cannot ignore, and much less dismiss or absorb (either explicitly or implicitly), the charismas outside of the Roman Catholic Church and Orthodoxy. Protestant denominations, such as Baptists, Brethren, Evangelicals, Presbyterians, Pentecostals and Charismatics are also contexts for studying the Spirit’s work in the churches. The paper concludes by proffering a mapping of recent pneumatological contributions of other Christian denominations and churches to invite theologians to assist in reframing or reconceptualizing a more appropriate anatomic metaphor for the Spirit’s work in and among the churches together.

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Dutton, David. "How the Fourth Statistical Account of East Lothian Recorded Developments in the Church in the County Between 1945 and 2000." Scottish Church History 53, no. 1 (April 2024): 54–69. http://dx.doi.org/10.3366/sch.2024.0113.

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This article will use the Fourth Statistical Account of East Lothian, which was produced by a consortium of local history societies, to provide a case study of how the church in the county developed between 1945 and 2000. Because East Lothian is the only Scottish county to have a fourth statistical account, the study provides a unique opportunity to trace the development of the church within a Scottish local authority during the second half of the twentieth century. The article will use, as its main sources, essays on four established denominations and the sections on ‘Belief’ in each of the parish entries. It will detail how the Church of Scotland, the Scottish Episcopal Church and the Methodist Church contracted between 1945 and 2000; show that, while the Roman Catholic Church was more stable, it began to suffer from a lack of vocations and the disinterest of younger members of the Catholic population, and that, while the Baptist Church increased its presence in the county and Pentecostal congregations and ‘house churches’ were formed, the Brethren and Church of Christ both declined and, as a consequence, these other churches remained on the margins of the church in East Lothian.

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Gerring, John. "Does Party Ideology Matter? A Roll-Call Analysis of Key Congressional Votes, 1833–1992." Journal of Policy History 11, no. 4 (October 1999): 399–432. http://dx.doi.org/10.1017/s0898030600003390.

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Do party ideologies matter in the making of public policy in the United States? The conventional answer to this question is equivocal. The American parties are generally considered to be less ideological than their Anglo European brethren. More important perhaps, these parties seem to lack the organizational characteristics necessary to implement such ideologies (were they present to begin with). With fragmented leadership in the legislature, a decentralized system of candidate selection and a federalist, divided-powers constitutional regime, the American political system seems inhospitable—if not downright inimical—to party ideology. The American parties, writes Theodore Lowi, are “constituent parties and have almost never been ‘responsible,’policy-making parties.”

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Rodríguez, Daniel A. "No Longer Foreigners and Aliens: Toward a Missiological Christology for Hispanics in the United States." Missiology: An International Review 31, no. 1 (January 2003): 51–67. http://dx.doi.org/10.1177/009182960303100109.

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This study addresses the need for a missiological Christology informed by the sociohistorical and cultural context of Mexican-Americans. The author analyzes the contribution and relevancy of Christologies elaborated around the “Galilean identity” of Jesus, but argues that from an evangelical perspective, Jesus' Galilean identity does not adequately interpret the meaning of the passion and vindication of Christ. This study demonstrates that a Christology developed around the “Rejected Stone” passages found in the New Testament relates the ministry and passion of Jesus Christ in a contextually relevant way to Mexican-Americans. The author also explores the missiological implications of the proposed Christology.

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Ruseniati. "Keunikan Yesus Kristus Sebagai Imam dan Implementasinya bagi Penginjilan Dunia." Jurnal Missio Cristo 4, no. 2 (November 24, 2022): 131–46. http://dx.doi.org/10.58456/jmc.v4i2.20.

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Abstract: The phrase "Christ as Prophet, priest and King" is familiar to our ears, perhaps even deep in the minds of every believer. Of course, our belief in the three roles of Christ is a divine function that allows God's word to be conveyed to the world, the substitution and redemption of human sin, and God's absolute rule. That means that the office of Christ as a Prophet, Priest, and King does not stop at Jesus alone, but has implications for ourselves as His people. In this paper, the topic discussed is about Jesus Christ as a true Priest. Why? not to neglect or separate the other two offices of Christ. but as an effort to explore the meaning of the office of Christ as a priest. Because there are still "Christians" who do not clearly understand the meaning of the three offices of Christ for the practice of world evangelism. Then how does this doctrine of Christology, which seems so transcendent, relate to the practical life of humans every day? How should this concept shape the practice of world evangelism? So it would be nice to discuss three office that are focused on each position. As in the Old Testament the role of Mediation of prophets, priests, and kings is filled with separate individuals, the three offices are now united in one person Jesus Christ. This truth must be clarified to believers so that they understand the implementation of world evangelism.

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Farrow, Lee A. "Grand Duke Alexis Visits Canada." Ontario History 106, no. 1 (July 30, 2018): 34–56. http://dx.doi.org/10.7202/1050720ar.

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In 1871-1872, Grand Duke Alexis of Russia visited the United States and Canada over a period of three months, stopping in all the major cities of both countries and visiting sites like Niagara Falls. While in the United States, reception of the Duke was gushing and extravagant, his reception in Canada was much more subdued. While the extremely cold weather and the illness of the Prince of Wales explains some of this difference, it is also true that Canadians (and their British protectors) viewed the Russian-American friendship with trepidation and this influenced public reaction to the young Russian. British and Canadian newspapers followed the Grand Duke's progress through the United States, commenting in particular on American toadyism and hypocrisy in fawning over royalty, and suggesting that Canadians would take a different approach. Given the various calls for annexation from American politicians, and America's recent purchase of Alaska, it is understandable why Canadians and their British brethren might be concerned about the Russian-American friendship and underlying purpose of the Grand Duke's visit.

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Thompson, Patricia J. "Maintaining the Tradition: The Ordination of Women in the Evangelical United Brethren Church—What Really Happened?" Methodist History 57, no. 1-2 (January 1, 2019): 74–83. http://dx.doi.org/10.5325/methodisthist.57.1-2.0074.

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