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1
Stevens, R. Paul. „Analogy or Homology? An Investigation of the Congruency of Systems Theory and Biblical Theology in Pastoral Leadership“. Journal of Psychology and Theology 22, Nr. 3 (September 1994): 173–81. http://dx.doi.org/10.1177/009164719402200302.
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Pastoral interventions have generally assumed a linear, cause-effect approach. General systems theory and family systems theory (Bowen Theory) provide a more sophisticated approach to the complexities of working with the congregation as a living system. This article explores the crucial question of biblical congruency by examining the biblical witness to the church as the family of God, the body of Christ, and the covenant community. In the context of affirming substantial congruency, a final theological critique of the assumptions of systems theory is offered.
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Biały, Stanisław. „Fixed Elements in the Promotion of Sacramental Marriage and Catholic Family. Analysis in the Light of the 1983 Code of Canon Law“. Teka Komisji Prawniczej PAN Oddział w Lublinie 16, Nr. 1 (30.06.2023): 5–19. http://dx.doi.org/10.32084/tkp.5369.
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The analysis covers the main determinants of the legal doctrine of the Roman Catholic Church that pertain to the dignity and greatness of matrimonial vocation and the Catholic family. They are: a) establishment of a deep communion of the married couple and family life on the sacrament (i.e. covenant); b) the generous procreation and upbringing of children in the Roman Catholic faith. They are based on the incorporation of this family into the same Church, as well as on respecting her laws, which integrates the community of faith on the way to salvation. Hence, the 1983 Code of Canon Law contains a system of requirements (i.e. the so-called obstacles, as well as powers or indications) to protect marriage and exclude situations in which the interest of the Catholic faith or of prospective spouses would be threatened.
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Rasmussen, Jens. „N. F. S. Grundtvig og »Rationalisterne« i årene 1825-32“. Grundtvig-Studier 49, Nr. 1 (01.01.1998): 95–119. http://dx.doi.org/10.7146/grs.v49i1.16273.
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Grundtvig and the »Rationalists« in the Years 1825-32 - Views and DevelopmentBy Jens RasmussenThe article describes the development of Grundtvig’s view of the Church and of Baptism in the debate with the »Rationalists« in the period 1825-32, and not least Grundtvig’s positive promise to his readers, made in »Kirkens Gienmæle« (The Rejoinder of the Church), of a historical proof of the origin of the Apostles’ Creed in the Christian Church.In the entire conflict with his opponents - not least the Clausen family - Grundtvig described the leading theologians and clergymen as »Rationalists«, a much too unsubtle term which eventually came to preclude others from understanding what was his real purpose. Both moderate forces and prominent university scholars such as Professor H.N. Clausen had emphasized the overall importance of the Scriptures, in relation to the tradition and historical evidence of the Church.But not so Grundtvig. A distinct development in Grundtvig’s church view had taken place since 1825, with the discovery of the Church, partly as existing before Scripture, which assigns a special significance to Baptism and Communion, and partly as a community bound to the Apostolic Creed. In Grundtvig’s treatises in »Theologisk Maanedsskrift« (Theological Monthly) after »Kirkens Gienmæle« in 1825, his whole church view found its conclusion as early as 1828 in an understanding of the unchangeability of the baptismal covenant - everything was given already in Baptism through baptismal faith and baptismal covenant. Kaj Thaning dates this development conclusively to 1832, but it happens gradually already in the first years after the publication of »Kirkens Gienmæle«.In the years following 1825, Grundtvig showed uncertainty with regard to a historical proof, since the historical church evidence behind the Scriptures eluded ordinary historical demonstration. It was not a matter of a historical proof. A precondition, however, was the historical perspective: the living oral confession carried unbroken through time. It did not primarily have to do with history, but with the Church. The main emphasis was on »our Confession of Faith in Baptism«. What was essential was the defenceless Word from the Lord’s own mouth, as it was heard by everyone in the renunciation and faith of the baptismal covenant. Grundtvig came to recognize that the layman’s confession of faith in Baptism was »det ægte christelige« (genuine Christianity)- In the ritual debate of the 1830s - not least in the controversy over the baptismal ritual - Grundtvig maintained these views, and the line of development goes back to 1825.
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Faulconer, James E. „Latter-Day Saint Liturgy: The Administration of the Body and Blood of Jesus“. Religions 12, Nr. 6 (10.06.2021): 431. http://dx.doi.org/10.3390/rel12060431.
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Latter-day Saint (“Mormon”) liturgy opens its participants to a world undefined by a stark border between the transcendent and immanent, with an emphasis on embodiment and relationality. The formal rites of the temple, and in particular that part of the rite called “the endowment”, act as a frame that erases the immanent–transcendent border. Within that frame, the more informal liturgy of the weekly administration of the blood and body of Christ, known as “the sacrament”, transforms otherwise mundane acts of living into acts of worship that sanctify life as a whole. I take a phenomenological approach, hoping that doing so will deepen interpretations that a more textually based approach might miss. Drawing on the works of Robert Orsi, Edward S. Casey, Paul Moyaert, and Nicola King, I argue that the Latter-day Saint sacrament is not merely a ritualized sign of Christ’s sacrifice. Instead, through the sacrament, Christ perdures with its participants in an act of communal memorialization by which church members incarnate the coming of the divine community of love and fellow suffering. Participants inhabit a hermeneutically transformed world as covenant children born again into the family of God.
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Nainggolan, Udur. „Pentingnya Pelayanan Anak dalam Gereja“. Areopagus : Jurnal Pendidikan Dan Teologi Kristen 19, Nr. 2 (30.09.2021): 91–102. http://dx.doi.org/10.46965/ja.v19i2.708.
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Abstract: Children are whole human beings created by God, just as adult humans are created in the image and likeness of God. Children are an essential part of the covenant community. Considering based on Bible truth how precious children are to God, children should get good service and education from various circles, especially from the church. The church must grow and develop in providing comfort and peace for children as well as the next generation and the future of the nation, church, and family. Child ministry is very important because children must grow and develop. The church through the ministry of children can listen to the wishes of children in expressing their views, needs, hopes and dreams. Children need to be cared for and educated to be what God wants them to be. The Bible emphasizes that children need to have a relationship with God through Jesus Christ. Jesus himself said, “Let the children not prevent them from coming to Me; for such people will have the kingdom of heaven” (Matthew 19:14). The church has a responsibility and a biblical mandate to care for children both inside and outside the church. Keywords: church, children's ministry, education. Abstrak: Anak adalah manusia utuh yang diciptakan Allah, sama halnya dengan manusia dewasa diciptakan menurut gambar dan rupa Allah. Anak-anak adalah bagian esensial dari komunitas yang terikat perjanjian. Mempertimbangan berdasarkan kebenaran Alkitab betapa berharganya anak-anak bagi Allah, maka sudah seharusnya anak mendapatkan pelayanan dan pendidikan yang baik dari berbagai kalangan terkhusus dari gereja. Gereja harus bertumbuh dan berkembang menjadikan dalam memberikan kenyamanan dan kedamaian bagi anak-anak juga sebagai generasi penerus dan masa depan bangsa, gereja, dan keluarga. Pelayanan anak menjadi sangat penting karena anak-anak harus bertumbuh dan berkembang. Gereja melalaui pelayanan anak dapat mendengarkan keinginan anak-anak dalam mengungkapkan pandangan, kebutuhan, harapan dan impian mereka. Anak-anak butuh diperhatikan dan dididik untuk menjadi seperti yang dikehendaki Allah. Alkitab menegaskan bahwa anak-anak perlu memiliki hubungan dengan Allah melalui Yesus Kristus. Yesus sendiri berkata, “Biarkanlah anakanak itu janganlah menghalang-halangi mereka datang kepada-Ku; sebab orang-orang yang seperti itulah yang empunya Kerajaan Sorga” (Matius 19:14). Gereja memiliki tanggung jawab dan mandat alkitabiah untuk peduli terhadap anak-anak baik di dalam maupun di luar gereja. Kata Kunci: gereja, pelayanan anak, pendidikan.
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Popielewski, Wojciech. „Błogosławieni, którzy są wezwani na ucztę godów Baranka (Ap 19,9). Kościół w Księdze Apokalipsy“. Verbum Vitae 6 (14.12.2004): 169–81. http://dx.doi.org/10.31743/vv.1376.
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The Church, gathered by liturgy, is a community of suffering (cf. 1.9). The time of the origin of the Revelation was the time when Domitian was ruling. He was not a bloodthirsty persecutor of Christians, yet he was ruthless when faced with lack of respect to himself or his position, and to the state as well. The overall atmosphere of tension and danger felt throughout the Revelation, are all connected with the conflict between the Churches of Asia Minor and the Roman Empire. Accusations of Christians from pagans and Jews partially illustrate this conflict.The community gathered in the Day of the Lord is aware of the presence of the Risen Lord. As the people of the New Covenant in his blood, they praise the Lambs love in a liturgical celebration and they recognize their calling as kingdom, priests to God (1.6). The gathered Church is the community summoned to obey the Word and pass it on. Proclamation and meditation on the Word reveals Gods Mysterium manifested in Christ the Lamb. Christ gathers the community and stands in the center of the Church as the one who speaks. His word penetrates as a double-edged sword and purifies the Church. Gathered around the Risen Lord, who is present in the power and majesty of God, the Church perceives itself as a community called to share the eternal liturgy of the New Jerusalem, in which the temple is the Lord God Almighty and the Lamb (21.22).At the same time as the earth is being liberated from evil, the preparation of the People of the Covenant for the eternal wedding is being carried out. The People of the Covenant, prepared by the Lamb, pass through the history towards the celebration of the eternal wedding in the common and universal Kingdom of God. Sincere Love of God to his people, described by the prophets, is totally fulfilled in the Lambs love, who calls the People of the Covenant his Bride Spouse and leads them to Gods Kingdom.
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KLINE, MEREDITH M. „Meredith G. Kline on Covenant Community and Canon“. Unio Cum Christo 2, Nr. 1 (01.04.2016): 11. http://dx.doi.org/10.35285/ucc2.1.2016.art1.
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Abstract: Meredith G. Kline supported conservative views of canon by arguing that ancient Near Eastern treaties and Deuteronomy contained canonical clauses, meaning that their texts were authoritative for the vassal community when they were written, as were biblical books performing functions governing that community. Based on discontinuities between the Old and New Testament forms of the covenant community, Kline redefined canon as documents structuring and implementing the polity of the various phases of the vassal community. Thus, the Old Testament counts as Scripture, but not canon, for the church. Critical scholarship perceives Kline’s views as conservative dogma rather than historical argument; conservatives approve his demonstration that all Scripture is covenantal, but dislike his distinctions between faith, individual-life, and community-life (polity) norms.
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Smit, D. J. „Confessing church today?“ Acta Theologica 43, Nr. 1 (30.06.2023): 193–210. http://dx.doi.org/10.38140/at.v43i1.7393.
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Confessing church today? The article responds to the question from Reformed ecumenical circles regarding what it could mean to be a confessing church today. It revisits Karl Barth’s influential contributions to the same discussion during the 1920s and for several decades after that. It calls to mind some major claims from Barth’s authoritative paper for the ecumenical Reformed world in 1925 on the question of whether the Reformed community needed a general confessional document – a proposal in regard to which he strongly rejected both the possibility and the desirability. It then traces the legacy of these claims through the reception history of the Theological Declaration of Barmen, the Confession of Belhar and the Accra Covenant on Justice and the Ecology, and thereby suggests possible answers to the original question.
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Zink, Jesse. „Patiently Living with Difference: Rowan Williams’ Archiepiscopal Ecclesiology and the Proposed Anglican Covenant“. Ecclesiology 9, Nr. 2 (2013): 223–41. http://dx.doi.org/10.1163/17455316-00902006.
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Rowan Williams, a theologian who has long stressed the importance of ecclesiology, served as Archbishop of Canterbury at a time when the Anglican Communion was consumed by an ecclesiological crisis. This paper explores the ecclesiology Williams has consistently articulated as archbishop and then holds it against Williams’ support of the proposed Anglican Communion Covenant and finds a disjuncture. Williams’ ecclesiology is rooted in the nature of a globalized world, which tends towards exclusion. In this context, the church is to be the embodiment of God’s purpose of ‘unrestricted community.’ In order to do so, the church must share a common language and be rooted in trust-full relations that can only develop over time. As the Covenant struggles to gain approval among Anglicans, it seems an apt time to return to Williams’ ecclesiology and patiently work towards understanding the different Anglican other.
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Gerbner, Katharine. „Beyond the “Halfway Covenant”: Church Membership, Extended Baptism, and Outreach in Cambridge, Massachusetts, 1656–1667“. New England Quarterly 85, Nr. 2 (Juni 2012): 281–301. http://dx.doi.org/10.1162/tneq_a_00185.
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Jonathan Mitchel, minister of the Cambridge Church (1656–67), used the extension and liberalization of baptism in the 1650s and 60s–later denigrated as the halfway covenant–to bring the unchurched and their children into fellowship, thus indicating a strategy of reaching out to the community, not of appeasing a lapsing or fastidious second generation.
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Iacob, Iosif. „Il vincolo matrimoniale, sacramento di una vita perfetta nell’amore e santità secondo la visione Del Concilio Vaticano II“. DIALOG TEOLOGIC XXIV, Nr. 48 (01.12.2021): 78–90. http://dx.doi.org/10.53438/yaqa3703.
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The form of life by which the secular man finds the fullness of his purpose is that offered by the sacrament of marriage and family life. In this environment he is called to collaborate in order to realize the kingdom of God; here he is given the opportunity to be an image of Christ in the world. In the marital bond, the spouses, through the mission they have towards each other and together towards the children, prove a particular vocation that, by virtue of the sacrament of marriage, is a symbol of mutual love between Christ and the Church, love in which lies the impulse of a continuous and mutual perfection. Thus, the vocation to a holy life, materialized in the act of mutual dedication and love within the matrimonial covenant, represents the essence of the sacrament of marriage and of a life lived in the fullness of the human and Christian values proposed by the Church through the teaching of the Second Vatican Council that does not lose its actuality, especially in the context of a global crisis on the identity and mission of the family that arises through the matrimonial covenant.
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Sanou, Boubakar. „Witchcraft Accusations: Destroying Family, Community, and Church“. Journal of Adventist Mission Studies 13, Nr. 1 (2017): 33–44. http://dx.doi.org/10.32597/jams/vol13/iss1/5/.
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Farnsworth, Kirk E., und Michael W. Regier. „A Vision for the Future: Redeeming Psychology and Business, Managing Managed Care, and Partnering with the Church“. Journal of Psychology and Theology 25, Nr. 1 (März 1997): 155–63. http://dx.doi.org/10.1177/009164719702500115.
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A vision for the future of Christian counseling is presented, focusing on four integration issues: incorporation of psychology and theology into one's practice, integration of business practices and biblical principles, intrusion of managed care into mental health care, and isolation of counselors from the church. The negative effects of professionalism are considered, including the spiritual mediocrity created by contractual relationships. In contrast, covenantal relationships are more biblical as well as foundational to Christian counseling. A covenantal biblical view of reality is discussed, followed by a comparison of the transactional—contract-based—and transformational—covenant-based—approaches to counseling. Engendering covenantal understanding in others, engaging them in covenantal actions and encouraging their ongoing participation in covenant community are pivotal in the future of Christian counseling. Finally, guidelines for the future are given, with special emphasis on partnering with local churches in developing caring communities for the completion of the transformation process.
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Nickell, Jane Ellen. „Covenant Broken: The Legacy of the 1980 General Conference“. Methodist History 60, Nr. 1 (01.06.2022): 61–69. http://dx.doi.org/10.5325/methodisthist.60.1.0061.
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ABSTRACT Division over the inclusion of LGBTQ persons in the United Methodist Church has brought it to the breaking point. While seeds of that division date to 1972, the consequences of the 1980 General Conference (GC) signaled a lack of trust that can be described as a broken covenant. Conservatives that year sought to add language to the Book of Discipline that would prohibit gays and lesbians from being ordained, but instead delegates put their trust in the covenant community that examines and recommends candidates for ordination. The appointment of an openly gay pastor just two years later prompted the 1984 GC to ban the ordination of “selfavowed practicing homosexuals.” Several other aspects of the 1980 GC would shape the ongoing debate, including public dissent within the Council of Bishops, the influence of delegates from Africa, and the action of caucus groups. The language of covenant has been used frequently in conversations about sexuality, most often by those resisting change, but United Methodists both for and against full inclusion have expressed a sense of broken trust.
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Weiser, Jay, und Ronald Neath. „International Real Estate Review“. International Real Estate Review 19, Nr. 1 (31.03.2016): 1–26. http://dx.doi.org/10.53383/100213.
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Residential community associations (common interest communities such as condominiums, cooperatives and planned unit developments, as well as properties subject to homeowners associations and architectural review boards) have become the dominant form of ownership for new United States single-family residential units. Community associations typically use covenants, conditions and restrictions (also known as CCRs, C&Rs, deed restrictions or covenants) to impose extensive private-ordered controls over unit owners. This empirical study uses regression analysis of a Web-based community association enforcement practices survey, concluding that more intense private-ordered enforcement is associated with increased unit value and decreased covenant violation levels. It also finds that judicial deference to private-ordered community association enforcement decisions is associated with higher value, and that some measures of social cohesion are associated with decreased covenant violation levels.
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Makarova, Nina. „Reformation: a changing Perception of Marriage“. Ideas and Ideals 13, Nr. 1-2 (19.03.2021): 377–89. http://dx.doi.org/10.17212/2075-0862-2021-13.1.2-377-389.
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The article analyzes the ideas of the great reformers of the 16th century Martin Luther and John Calvin about marriage as the most important social institution. Luther's doctrine of the "earthly institution" of marriage and Calvin's doctrine of the marriage covenant had been shaped under the influence of their criticism of the Roman Catholic Church's position on marriage. Catholics considered marriage to be inferior to celibacy. The Church forbade marriage for monks and priests, and also prevented many lay people from getting married on the basis of prohibitions regarding religion, consanguinity, and guardianship. Since the Church considered marriage to be one of the seven sacraments that imparted grace to spouses and symbolized the mystical union of God and the Church, the marriage union was considered indissoluble. If the spouses were unhappy in their marriage, then they could get permission only for a separate living, but not for divorce. The reformers shifted the emphasis from the sacramentality of marriage to its social significance. They emphasized that marriage is the first institution in terms of importance in comparison with the Church and the state. The institution of matrimony is able to provide an example of relationships based on love, trust and mutual assistance, and the family is not only a means of population reproduction, it educates future citizens and members of the Church. The views of Martin Luther and John Calvin have had a decisive influence on Western European views on marriage, family and parenting. The article analyzes the ideas of the great reformers of the 16th century Martin Luther and John Calvin about marriage as the most important social institution. Luther's doctrine of the "earthly institution" of marriage and Calvin's doctrine of the marriage covenant had been shaped under the influence of their criticism of the Roman Catholic Church's position on marriage. Catholics considered marriage to be inferior to celibacy. The Church forbade marriage for monks and priests, and also prevented many lay people from getting married on the basis of prohibitions regarding religion, consanguinity, and guardianship. Since the Church considered marriage to be one of the seven sacraments that imparted grace to spouses and symbolized the mystical union of God and the Church, the marriage union was considered indissoluble. If the spouses were unhappy in their marriage, then they could get permission only for a separate living, but not for divorce. The reformers shifted the emphasis from the sacramentality of marriage to its social significance. They emphasized that marriage is the first institution in terms of importance in comparison with the Church and the state. The institution of matrimony is able to provide an example of relationships based on love, trust and mutual assistance, and the family is not only a means of population reproduction, it educates future citizens and members of the Church. The views of Martin Luther and John Calvin have had a decisive influence on Western European views on marriage, family and parenting.
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COBB, DONALD E. „BOOK REVIEW: ROBERT SHERMAN. COVENANT, COMMUNITY, AND THE SPIRIT: A TRINITARIAN THEOLOGY OF THE CHURCH“. CURRENT DEBATES IN REFORMED THEOLOGY: PRACTICE 4, Nr. 2 (22.10.2018): 233–35. http://dx.doi.org/10.35285/ucc4.2.2018.rev1.
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Hong, Lim Swee. „Ritual community and identity formation: A case study of the Thai Covenant Church in Thailand“. International Journal of Community Music 2, Nr. 1 (01.05.2009): 79–83. http://dx.doi.org/10.1386/ijcm.2.1.79_1.
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Budiselić, Ervin. „The Church as a Court“. Kairos 15, Nr. 2 (09.12.2021): 179–94. http://dx.doi.org/10.32862/k.15.2.3.
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The Church in the New Testament is described with various images, and this article argues that one image that is implicitly present in the New Testament is the Church as a “court” or a “community of trial.” First, this can be argued because the God of the Bible – YHWH - is Creator, King, and Judge. That means that YHWH’s community is responsible, per YHWH’s revelation, to maintain the purity of its members in all aspects of life. Second, in the New Testament, we find examples where the Church functions as a court. However, the question is, does the biblical requirement for “two or three witnesses” also support the claim that the Church should function as a court? The purpose of this article is to identify places where the biblical command about “two or three witnesses appear,” to trace its development and to see what role and place it plays in the Church. By doing so, we would demonstrate that the presence of this stipulation in the New Testament is additional proof that we should sometimes view the Church as a “court.” The first part of the article explains that the context for the concept of witness is the Mosaic covenant and underlying assumption that governs the command about “two and three witnesses.” The second part analyzes the appearance of “two or three witnesses” in the Old Testament. In the third part, we will argue that the Church is truly a community of trial. We will so argue by observing selected examples from the New Testament where the Church functions as a court, and by tracking the development of the requirement about “two or three witnesses” in the New Testament. Based on this research, we will end by offering a reflection and a conclusion.
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Dahurandi, Keristian. „Sikap Gereja Terhadap Bahaya Neoliberalisme Kebijakan Masyarakat Ekonomi Asean Dalam Konteks Negara Kesatuan Republik Indonesia“. Jurnal Alternatif Wacana Ilmiah Interkultural 1, Nr. 2 (11.04.2021): 61–92. http://dx.doi.org/10.60130/ja.v1i2.20.
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The ASEAN Economic Community (MEA) is an ASEAN regional policy to establish market integration. To make this happen the government must minimize the market mechanism for the market to run freely and naturally. Consequently, in the MEA policy of the State institution which in this case the government is represented is tested because this policy may pose a danger to neoliberalism. Nevertheless, this policy is the only last resort to face global market expansion. The Church as a part of people’s life also retains the main attitude of rejecting all forms of colonialization or defamation of human dignity. A member of the Church is required to have an “added” value as a form of the ability to read the “signs of the times” in evangelization and the development of the life of faith. In the context of the MEA’s policy, members of the Church must be competitive- covenant, economical-subsidiary, adaptive-prophetic, and participatory- eschatological.
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Dibley, Peter. „Do not forsake the assembly: The importance of Christian community“. Review & Expositor 115, Nr. 3 (August 2018): 407–11. http://dx.doi.org/10.1177/0034637318790757.
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The Church in America (Orthodox, Catholic, and Protestant) is facing a critical challenge in the twenty-first century. That challenge is that more and more people are leaving Church. Research has found that of the 73% of Americans who call themselves Christian only 31% go to church at least once a month. Those who are leaving the Church fall into three groups: “those who love Jesus, but not the Church,” “Church refugees,” and “dones.” Each of these groups shares a few common bonds. They are discouraged and fed up with being hurt by other Christians and being stifled by Church bureaucracy. Most of all they are discouraged by what they feel to be a lack of community in the Church. Thus, they are finding community in other places outside the Church. The Bible has a lot to say about the importance of Christian community, and specifically the community of the Church. This article explores passages in both the First and Second Testaments that strongly encourage community and set forth the benefits of community, especially within the Church. The article also presents an example within a local church about the care, love, and support a family experienced during a time of crisis from the church. In addition, the article also emphasizes how important it is to give witness to how the Church rallies to form community. The family shared their story and their expression of gratitude to the church. This article tells their story to inspire and offer hope to those who have gone through tragedy and have given up on the Church.
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Brînzea, Nicolae, und George-Ștefan Silivestru. „Family - micro ecclesia“. Technium Social Sciences Journal 38 (09.12.2022): 675–79. http://dx.doi.org/10.47577/tssj.v38i1.7980.
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The family is a divine part of God's plan. It is the fundamental element of a strong society. Marriage is not only a model of interhuman existence, it is the model of man's relationship with God. Marriage is the mystery of sanctifying love. The family is recognized as the "little Church" or the "Home Church", the mission of both parents being a prophetic one in the sense of understanding the universal priesthood of each active member of the Church of Christ. The family is also the environment where the child naturally learns to pray. It is the first and fundamental school of moral and social life, a community of love. The great mystery of the family is the mystery of transfiguration, of spiritualized love, which lifts man up to God.
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Nelson, Cary. „The Presbyterian Church and Zionism Unsettled: Its Antecedents, and Its Antisemitic Legacy“. Religions 10, Nr. 6 (22.06.2019): 396. http://dx.doi.org/10.3390/rel10060396.
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The new millennium has seen increased hostility to Israel among many progressive constituencies, including several mainline Protestant churches. The evangelical community in the US remains steadfastly Zionist, so overall support for financial aid to Israel remain secure. But the cultural impact of accusations that Israel is a settler colonialist or apartheid regime are nonetheless serious; they are proving sufficient to make support for the Jewish state a political issue for the first time in many decades. Despite a general movement in emphasis from theology to politics in church debate, there remain theological issues at the center of church discussion. The Protestant church with the longest running and most well-funded anti-Zionist constituency is the Presbyterian church in the US. In the last decade, its Israel/Palestine Mission Network (IPMN) has produced several increasingly anti-Zionist books designed to propel divestment resolutions in the church’s annual meeting. The most widely debated of these was 2014’s Zionism Unsettled: A Congregational Study Guide. This essay mounts a detailed analysis and critique of the book which documents the IPMN’s steady movement toward antisemitic positions. Among the theological issues underlying debate in Protestant denominations are the status of the divine covenant with the Jewish people, the role that the gift of land has as part of that covenant, and the nature of the characterization of the Jews as a “chosen people”. These, and other issues underlying Protestant anti-Zionism, have led to the formation of Presbyterians for Middle East Peace (PFMP), a group, unlike IPMN, that supports a two-state solution. The competing positions these groups have taken are of interest to all who want to track the role that Christian denominations have played in debates about the Israeli–Palestinian conflict.
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Elton, Terri Martinson, und Richard Osmer. „Encountering the Gospel through Confirmation“. Theology Today 76, Nr. 1 (April 2019): 17–25. http://dx.doi.org/10.1177/0040573619826954.
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Confirmation is a ministry aimed at strengthening young people's understanding of faith, deepening their experience in Christian community, and equipping them to discern their calling to join in God's mission in the world. As the church engages in confirmation, young people encounter the gospel anew and congregations bear witness to the redemptive love of God and the covenant of grace into which all Christians are baptized. Learning from and with each other, within and across denominations, enhances confirmation as a discipleship ministry for young people. But it does more than that. As the body of Christ comes together to help young people encounter the gospel anew, lives are changed and become open to the Holy Spirit. Embracing our call to share the gospel and cultivate faith within young people not only serves the church today, it invests in the future.
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Anderson, John. „Contesting Values and Searching for “Rules” in the Anglican Crisis“. Politics and Religion 4, Nr. 3 (27.09.2011): 428–47. http://dx.doi.org/10.1017/s175504831100040x.
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AbstractOver the last decade the 80-million strong Anglican Communion has been increasingly divided, seemingly over the issue of sexuality. This article explores this conflict by focusing on the particular problems of resolving conflict when the divisions are a product of a growing ethical pluralism within the Church and the wider society. In particular, we locate the discussion within an emerging debate about the utility of “rules” in resolving conflict in an international community where cultural particularity challenges claims made for universal values. In the Anglican case, hope has been vested in a Covenant that is discussed in the second part of this article. The hope of Church leaders was that this particular set of rules would acquire not just formal consent but normative legitimacy, although by early 2010 it was far from clear that this had resolved the crisis.
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Gustafson, James W. „The Integration of Development and Evangelism“. Missiology: An International Review 26, Nr. 2 (April 1998): 131–42. http://dx.doi.org/10.1177/009182969802600202.
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Although the rhetoric relating to the importance of both evangelism and development in the world mission of the church has been rich over the past few decades, little has been actually done by the evangelical world community to implement the implications of this discussion. Obstacles that have prevented the integration of evangelism and development have been numerous: A narrow understanding of evangelism; a secular definition of development; a crisis of faith (focus on law versus grace); and a cultural insensitivity, to mention a few. There are some efforts being made, however, to integrate both evangelism and development in the work of the church. A case in point is the work of the Issaan Development Foundation, the Institute for Sustainable Development and the Thailand Covenant Church in Thailand over the past few decades. Some basic principles held by this integrated ministry are the authority of the Word of God, a focus on integrating all of life by the grace of God, a flexible organizational system, contextualization of all areas of ministry, power encounter between the values of the gospel and those of society, a focus on the local church, and a process/broker approach to ministry.
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Stypułkowska, Beata. „Virginity as a gift and a task for a consecrated virgin“. Analecta Cracoviensia 55 (05.12.2023): 149–92. http://dx.doi.org/10.15633/acr.5506.
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The present paper is focused on the problem of consecrated virginity. A consecrated virgin is a sign of Church’s love for Christ, what situates the consecrated virgin in the community of the Church essentially as a prophetic person and a kind of example for other faithful. Her virginity, which is her characteristic feature, is for her both a gift from God and a task to realize within her vocation. Consecration of a virgin means the establishment of a spousal covenant between her and Christ. Therefore the first paragraph focuses the attention on Christ as a Bridegroom both of the Church and of every Christian, and finally of every consecrated virgin. The second paragraph discusses the virginity as a gift both to Mary and to the Church, as well as to the consecrated virgin. The third paragraph deals with the tasks of the consecrated virgin resulting from her virginity. The present paper is the ninth Author’s publication concerning the individual forms of consecrated life. The presented viewpoint is a formational proposition for both consecrated virgins and candidates for consecration.
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Nissen, Johannes. „Unity and Diversity“. Mission Studies 14, Nr. 1 (1997): 121–46. http://dx.doi.org/10.1163/157338397x00095.
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AbstractUnderstanding our interconnected world as the "oikoumene" or one household of God, Johannes Nissen in this article sketches out nine "models" of partnership that appear in the Bible. These are (1) covenant; (2) koinonia; (3) the church as the Body of Christ; (4) the eucharist; (5) the Roman notion of societas; (6) the Pauline collection; (7) the material and spiritual fellowship of the Jerusalem community; (8) "conciliar fellowship"; and (9) Jesus' criticism of the "logic of equivalency" and his replacement of it with a "logic of grace." Nissen concludes his article with several reflections on how biblical models of partnership might be interpreted within our contemporary context.
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Capper, Brian J. „The church as the new covenant of effective economics: The social origins of mutually supportive Christian community“. International journal for the Study of the Christian Church 2, Nr. 1 (Januar 2002): 83–102. http://dx.doi.org/10.1080/14742250208574005.
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Lee, Chugang, Mikyung Hong und Jongpyo Kim. „Church Ministry Participants' Learning Participation Motives Effect on Servant Leadership“. International Journal of Education, Culture and Society 9, Nr. 3 (19.06.2024): 122–35. http://dx.doi.org/10.11648/j.ijecs.20240903.14.
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This study was conducted in order to investigate the structural relationship between the learning participation motive effect on servant leadership in the church family ministry program and the sense of community. First, analyzing previous studies, a structural model was developed. Then, in the effort of verifying the structural model, 607 responses out of 700 questionnaires distributed into nationwide churches and institutes participating in church family ministry program were collected as target data. Informations on learning participation motive, servant leadership, and sense of community were collected through the questionnaires after the church family ministry program. In order to study the structural relationship between the servant leadership effect on learning participation motive and the sense of community, the collected data were analyzed according to structure equation model analysis. As a result, the structural model this study suggested was found proper. Accordingly, it was verified that the sense of community carrying the effect of intrinsic and extrinsic motives, two of learning participation motives, affected servant leadership. Also, it was verified that the subfactors of the sense of community played important role in enhancing servant leadership in cause and effect relationship between learning participating motive and servant leadership. Therefore, in church family ministry program, it can be suggested that moderating sense of community under the consideration of participants’ intrinsic and extrinsic motives makes moderating the level of learning participation motive possible.
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Hutabarat, Binsar Antoni. „Pendapat Pimpinan-pimpinan Gereja di Bekasi tentang Izin Pendirian Rumah Ibadah dalam Peraturan Bersama Menteri Tahun 2006“. Societas Dei: Jurnal Agama dan Masyarakat 2, Nr. 2 (24.10.2017): 396. http://dx.doi.org/10.33550/sd.v2i2.24.
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ABSTRACT:The article, entitled "Opinion The church Leaders in Bekasi on the Permit Construction of Houses of Worship in the Joint Regulation of the Minister of the Year 2006, will be explained about the implementation of policies permit the establishment of houses of worship in Joint Regulation of the Minister (PBM) in 2006 in Bekasi, as well as the implications for church in that place, through the opinion of the church leaders in Bekasi. First, authors will describe the Guarantee Rights of Religion, Belief, Worship and Establish Home Worship based on Pancasila and the Indonesian Constitution, the Universal Declaration of Human Rights, The Covenant, and documents declarations of the United Nations (UN), and also explained about permit the establishment of houses of worship of Letters Joint Decree (SKB) until the PBM. After that, will be presented regarding the results of the opinion of the church leaders in Bekasi on the implementation of the policy permits a house of worship in Bekasi. Opinion leaders in Bekasi Church will be grouped in four categories, namely: A) The church which has a license, and not problematic. B) The church is having problems obtaining a license, a problem with the public, but finish. C) The church that does not have a license but has no problem with the community. D) The church that does not have permissions and have problem with the community, and did not finish. The findings obtained are church leaders in the four categories above found PBM on authorizing the establishment of houses of worship contrary to Pancasila and the Indonesian Constitution and the values of human rights are universal, and implementation of government policies that adversely affect the lives of religious believers in Bekasi, both in the internal relations of religion, as well as in interreligious relations. KEYWORDS: permit the establishment of houses of worship, Joint Ministerial Decree, Pancasila, the Indonesian constitution, human rights
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Rosner, Brian S. „‘Drive out the wicked person’ A Biblical Theology of Exclusion“. Evangelical Quarterly: An International Review of Bible and Theology 71, Nr. 1 (12.09.1999): 25–36. http://dx.doi.org/10.1163/27725472-07101004.
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This article attempts to treat the exclusion of individuals from the community as a topic of biblical theology. It focuses on the neglected rationale or motives of exclusion rather than the practicalities of exclusion (i.e., who gets excluded? in what way? for which sins? by whom?). Five motifs or images serve as lenses to focus and guide the reading of the relevant texts and assist in the task of synthesis. In sum, serious offenders are excluded because of the solidarity of the community, in order to maintain the holiness of the group, due to a breach of covenant, in the hope of restoration and because of the prospect of salvation. By way of conclusion some reflections are offered on the relevance of this teaching for biblical theology in general and for the practice of church discipline today.
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Ndinda, Lucia. „The Church as the “People of God”“. Journal of Sociology, Psychology & Religious Studies 4, Nr. 1 (08.05.2022): 20–31. http://dx.doi.org/10.53819/81018102t6010.
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The Church as “People of God” is a term that has gained prominence since the Vatican II Council although the term has been in use since the times of the Old Testament (OT). In the OT the Israelites were referred to as People of Yahweh, In Exodus Moses conducts a covenant between the “People of God” and God himself; “You shall be my people and I will be your God” (Deut 32:9). Today we have some theologians who argue that all humankind is indeed the “People of God” (Osei-Bonsu) since they were created by the same God who is our Father. Others think that the term “People of God” refers to all Christians in the NT context where it involves the community of believers (1 Peter 2:9) “You are a chosen race, a royal priesthood, a people set apart to sing God’s Praises.” The limitations of the image “Populi Dei” (or People of God) arises in two ways; first, that of understanding the unity that is demanded by core concepts such as ‘Body of Christ,” and secondly, the more sociological meaning that risks the mystery aspect of Christ’s mission in the world. In comparing the Catholic and evangelical conceptualization about the image of the Church, the evangelicals often tend to focus more on the virtual or spiritual unity, while the Catholic understanding refers to both physical and spiritual unity of the Church. Therefore, the term “People of God” is greatly accepted among evangelicals than Corpus Christ that is often more popular in the Catholic circles. Lumen Gentium (Vat. II) used the term “People of God” in direct reference to the Church as an image hence giving it a deeper meaning. The second chapter of Lumen Gentium bears the title ““People of God”.” This title does not refer to the laity in contra-distinction to the “hierarchy,” but rather it applies to all members of the Church. First it was used to refer to the Church as a body of the New covenant in Christ’s blood and in the sense of Koinonia or communion of the Christ’s faithful. Therefore the “People of God” refers to the Corpus Christi (i.e., Body of Christ) that is united in one faith and one love and moving towards the soteriological calling by Christ their head. The aim of this paper is to shed light on the Populi Dei concept that underscores the practical implications of the term Populi Dei in continuous self-awareness of the Church in the increasing roles to be taken up by the lay faithful. Keywords: Church, People of God, Lumen Gentium, Body of Christ
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Jeřábková, Petra. „Rituály přijetí dítěte do lokální komunity“. Lidé města 1, Nr. 2/2 (01.09.1999): 100–106. http://dx.doi.org/10.14712/12128112.4020.
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As part of a research of transition rituals in the Cypriot mountain village of Peristerona I watched the act of baptism and its formal course, content and social impact. This paper focuses on symbolical acts of acceptation of a child both into the community of the Orthodox church and the broader village community. Peristerona is an agricultural village with about 200 permanent residents. Although the village residents have a very close relationship with the nearby town, they have also very close ties with their family, insist on neighbourly relationships, and preserve a number of traditional ceremonies and rituals. Tradition supports a ritual which consists of the acceptation of a child into the closest family, the local community as well as the Orthodox church. A child is accepted into the closest family immediately after its birth and this act is an independent ritual. On the other hand, acceptation into the church and the village community is postponed to a later time, but six months after the birth of the child at the latest. Both rituals make part of a single, comprehensive ritual, which includes the selection of a godfather, a religious ritual in church with an active role played by the priest and the godfather, the ritual of acceptation by the village community connected with a feast and, last but not least, the protection and observation of a child in the transient period which lasts another three days after the baptism is made. Baptism is the most important act in the life of every individual. Without baptism one cannot undergo further vital events in life such as the church wedding or legally valid burial. Baptism is also a vital step for the inclusion of an individual into the local village community. The child is not regarded as a fully-fledged member of a village community unless it is baptised. However, baptism is not only viewed as the acceptation of a child by the Orthodox church and the village community. It also amounts to the creation of a secondary family background the child obtains in godfather's family. The whole process of the acceptation of a child into a local community is gradual and lasts several days. The child is finally included into it only after three days, after the transient period ends. After three days the child is bathed and finally included into the village community without any further acceptation rituals.
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Kent, Eliza F., und Izabela Orlowska. „Accidental Environmentalists“. Worldviews 22, Nr. 2 (30.05.2018): 113–42. http://dx.doi.org/10.1163/15685357-02201101.
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Abstract In the highlands of Ethiopia, the only remaining stands of native forest are around churches of the Ethiopian Orthodox Tewahido Church. Though hailed as community-conserved areas by environmentalists, we argue that the conservation of such forest is not intentional, but rather an indirect result of the religious norms, beliefs and practices surrounding the sites. In actuality, the religiosity surrounding church forests maintains the purity of the most holy space in the center of the shrine, the tabot, a replica of the Ark of the Covenant, which ensures that the church is a legitimate and effective portal to the divine. An underlying cultural logic of purity and pollution structures the spatial organization of the site outward into a series of concentric circles of diminishing purity and shapes the social order into an elegant hierarchy. This article seeks to understand the norms, beliefs and practices of this sacred geography in its social and religious context, arguing that ignorance of or inattention to these can undermine the conservation goals that have brought these forests, along with so many other sacred natural sites, to the attention of environmentalists around the world.
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Yunis Hakim, Rev Aftab. „THE WELL-MANAGED MINISTRY: DISCIPLE-MAKING AS A PASTOR OF HOUSEHOLD COMMUNITY AND CHURCH FAMILY IN PAKISTANI AND GLOBAL CONTEXT“. Biblical Studies Journal 05, Nr. 03 (2023): 62–76. http://dx.doi.org/10.54513/bsj.2023.5306.
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This research served as a backdrop and guide for the well-managed mintry. The researcher has contended that the household community and the Church family are the two sides of the same coin as both go together and are inseparable. Several challenges have been discussed in this phenomenon. This study investigated the Pakistani context contending that cultural challenges are not the distorting issue of the Chuch family today, but rather the self-made mission is the actual problem in this regard. It has also explored the priorities of the ministers and argued that the pastors need to reevaluate their roles in disciple-making mission. Otherwise, the Church family would neglect the mission of God. It further traced the previous studies of some scholars in the Pakistani perspective who proposed the common good for the entire shift. As a result, this research declared those studies the misconstrued mission of some ministers in disciple-making mission arguing that the utmost need is to revisit the biblical approach of disciple-making for the well-managed ministry. Lastly, this paper further examined the 'shift of priority' of the Church family asserting that the leadership building approach for the pastors' household community and the Church family serves as a backdrop and guide for the well-managed in the local and wider context. Consequently, the researcher has investigated ways to re-image this disciple-making mission for the well-manged ministry looking at Jesus as a model to manage ministers' household community and Church family
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Widianto, Kasiatin, Surja Permana und Juanda Juanda. „The Effect of Church Community Development and Pastoral Services on The Growth of The Congregation of The Bethel Indonesia Church, Family Blessing Surabaya“. Journal KERUGMA 2, Nr. 2 (16.10.2019): 1–21. http://dx.doi.org/10.33856/kerugma.v2i2.116.
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The existence of the church in this world is God's plan and will. Like a plant, which naturally grows and develops; as is the case with the existence of the church, God desires that His church grow and develop both in quality and quantity. There are various factors that influence the growth of the church, including the presence of church members and good pastoral care for the people. This research to describe the influence of church building and pastoral care on the growth of the congregation of the Bethel Indonesia Church “Family Blessing” Surabaya. Apart from that, to find out how much influence each independent variable has on the dependent variable.
The approach used in this research is quantitative; where the population which is the object of this research is 400 members of the Bethel Indonesia Church “Family Blessing” Surabaya. The sample is taken from a population of 24% or 96 people who can represent the population with a simple random sampling technique. The data collection technique uses an instrument in the form of a questionnaire to collect data on three variables, namely: (1) fostering church members, (2) pastoral care, and (3) church growth. The results of the study showed: (1) the influence of coaching church members on the growth of the congregation of the Bethel Indonesia Church “Family Blessing” Surabaya was in the medium category. (2) the influence of pastoral care on the growth of the congregation of the Bethel Indonesia Church “Family Blessing” Surabaya in the medium category. And (3) the influence of coaching church members and pastoral care together on the growth of the congregation of the Bethel Indonesia Church “Family Blessing” Surabaya is also in the medium category. Based on the findings in this research, several suggestions were suggested as follows: (1) The formation of church members, with three dimensions, namely Coinonia, Diakonia and Marturia had influence in the medium category. It is recommended that it be maintained, even if the implementation is increased. Because through these three dimensions the resources of the people are included in the ministry. (2) As with the formation of church members, pastoral care also influences the moderate category of church growth, therefore it is recommended that the implementation be increased so that through direct contact with the life of the congregation it will strengthen the spirituality of the church.
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Brzeziński, Mirosław. „The Value of Old Age in the Teaching of Pope Francis“. Religions 14, Nr. 12 (27.11.2023): 1463. http://dx.doi.org/10.3390/rel14121463.
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The demographic changes taking place before our eyes regarding the structure of our society show that the proportion of older people is increasing quite rapidly. Very often these are people who want to be involved in the life of the family, society, and the Church, although their presence and involvement is not always viewed positively by the younger generations. On the other hand, the time of old age is a difficult time with many challenges, such as loss of health, and consequently the elderly need the support of the younger generations. This reality is also recognised by Pope Francis, and it could be said that the problem of the elderly is close to his heart. An expression of the importance and value of older people is, for example, his frequent meetings with older people, the establishment of a World Day for Grandparents and Older Persons, or the series of catechesis on old age and the value of this time in people’s lives delivered in 2022. Taking into account these aspects of social change and based on the totality of Pope Francis’ teachings addressed to the elderly, we wish to highlight distinctive elements emphasising the value of the elderly in the life of the family, society, and the Church. Starting from the presentation of the family as the best and natural environment for living during the time of old age, these teachings highlight older people as “guardians” of roots and values, the importance of intergenerational dialogue and a type of “covenant of generations”, and the importance of older people in the life of the Church. An important element of Francis’ teachings on old age is to identify this period as a “time of grace”, a time of looking at life from the perspective of the years and trying to take stock of it, and a time of thanksgiving. All of this is done to emphasise the importance and value of the time of old age and to see and appreciate their presence in the life of the family, society, and the Church.
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Kasprzak, Dariusz. „Teologia kapłaństwa i urzędu kapłańskiego w I wieku chrześcijaństwa“. Ruch Biblijny i Liturgiczny 63, Nr. 2 (30.06.2010): 101. http://dx.doi.org/10.21906/rbl.165.
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Neither the Apostles nor any Christian minister is admitted to use the priest’s title in the text of the New Testament. Nevertheless, in the New Testament we can perceive the development of the doctrine of the priest ministry in the early Church. Albert Vanhoye maintains that the lack of the term “priest” in the New Testament suggests the way of understanding of the Christian ministry, different from this in the Old Testament. It can’t be considered as a continuation of Jewish priesthood, which was concentrated mainly on ritual action and ceremonies. In the first century the Church developed the Christology of priesthood (Hbr) and ecclesiology of priesthood (1 P). Early Christians focused first on the redemptive event of Jesus Christ’s sacrifice and Jesus as the mediator of a new covenant. Only then the religious communities adopted the priest’s title for their ministry.In the early years of the Church, all the ministries were regarded as a charismatic service among the Christian communities. In their services the early Christians followed Jesus Christ sent by God to serve. The Holy Spirit sent by God in the name of Jesus bestowed the spiritual gifts upon the Church (1 Kor 12–13). Consequently the disciples of Jesus and their successors could continue his mission. The Twelve Apostles’ ministry was the very first and most important Christian ministry. It was closely connected to the service of Jesus Christ himself. The Apostles were sent by the authority of Jesus Christ to continue his mission upon earth and they preached the Good News of the risen Christ. The Apostolicity was the fundamental base for every Church ministry established in different Christian communities. Successive ministries were established in order to transmit the teaching of Jesus Christ and to lead the community. For the early Christians the priesthood was not an individual privilege. It had rather the community character.
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Bent, Jessica Catherine. „A New Interview Tool for the Investigation into the Experiences of Spiritual Family within Church Communities“. International Journal of Practical Theology 28, Nr. 1 (01.07.2024): 9–25. http://dx.doi.org/10.1515/ijpt-2023-0010.
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Abstract Among the different images of community, some groups understand themselves in terms of family. This article explores the concept of found family within an ecclesial community. Braithwaite et al.’s four-part typology of voluntary kin provided the grounding for my new interview tool: The Experiences of the Church as Family research tool. This tool can aid in the exploration of church members’ experiences and desires for familial ties within their ecclesial communities. In this article, I outline the tool’s development, provide an example of its application, and present possibilities for future research in congregational contexts in addition to the tool’s potential use in ministry.
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Edge, Findley B. „Book Review: Belonging: Our Need for Community in Church and Family“. Review & Expositor 84, Nr. 1 (Februar 1987): 150–51. http://dx.doi.org/10.1177/003463738708400143.
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Kye, Jae-Kwang. „A Study on a Church Community for Embracing Multi-Cultural Family“. Theology and Praxis 52 (30.11.2016): 711–45. http://dx.doi.org/10.14387/jkspth.2016.52.711.
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Jones, Alan. „Making One Family out of Strangers: Re-Imagining the Catholic Church“. Pacifica: Australasian Theological Studies 6, Nr. 3 (Oktober 1993): 249–64. http://dx.doi.org/10.1177/1030570x9300600301.
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In order to renew the Catholic Church, we need to re-imagine it as inclusive rather than exclusive, as offering to each of us, in community, healing for our shared neediness. Out of our individual frailty a whole community can be re-imagined, particularly in the context of worship and eucharistic sharing.
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Raath, Andries. „Covenant and the Christian Community: Bullinger and the Relationship between Church and Magistracy in Early Cape Settlement (1652-1708)“. Sixteenth Century Journal 33, Nr. 4 (2002): 999. http://dx.doi.org/10.2307/4144119.
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Gitonga, Fredrick. „Influence of Changing Family Transition on Gender Roles Among Chuka Community in Meru South District, Tharaka Nithi County“. International Journal for Innovation Education and Research 8, Nr. 11 (01.11.2020): 224–33. http://dx.doi.org/10.31686/ijier.vol8.iss11.2739.
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The instability of family structure has become an increasingly salient part of people’s lives in Kenya. Lack of stable parenting coupled with strained relationships between parents and other family members as a result changing gender role have impacted negatively on family cohesion. This study investigated to investigate effects of family transitions on gender roles among the Chuka community. The study was guided by social structural theory. This study utilized the descriptive survey research design and the target population was 140 subjects comprising of 98 household heads in Magumoni division, 30 Church leaders, 6 women group leaders and 6 Chiefs. A total of 5 church leaders, 6 location chiefs, 6 women leaders and 98 households participated in this study. Questionnaires were used as the instruments of collecting data from all the respondents. A pilot study revealed a reliability coefficient of 0.7047 with the house hold head questionnaire, 0.7014 with chief’s questionnaire, 0.7020 for both church leaders and women leader’s questionnaire. The study concluded that the change in traditional family gender roles heavily impacts on gender household responsibilities and ultimately the cohesiveness of the family household. The study recommends counseling and other intervention programmes such as to mitigate the negative outcomes arising from the changes in the traditional family gender roles.
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Игумнов, Платон. „Christianization of Rus and the Moral and Educational Mission of the Church in the Context of the Russian History“. Вопросы богословия, Nr. 1(1) (15.06.2019): 44–65. http://dx.doi.org/10.31802/2658-7491-2019-1-1-44-64.
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Статья посвящена исполнившемуся в 2018 году 1030-летию Крещения Руси. Рассматривая события 988 года как эпохальное событие отечественной истории, автор связывает с ним все коренные перемены, происшедшие в исторической жизни русского и других народов России. Событие Крещения Руси означало вступление народов Руси в Завет с Богом и ознаменовало собой начало нового исторического бытия, конечной целью которого является грядущее Царство Божие и вечная жизнь. Видимым проявлением и конкретным обнаружением в исторической жизни мира Завета народа с Богом выступает основанная Господом Иисусом Христом Святая Церковь, актуальным предназначением которой в истории России, как и в истории других народов мира, является освящение сверхприродной Божественной благодатью всех сфер личной, семейной, общественной и государственной жизни, нравственное преображение исторического лика народного бытия и введение всего естественного строя бытия в порядок нетления и вечности. Ведущая роль в этом всемирно-историческом процессе принадлежит нравственно-просветительной миссии Церкви. Evaluating the event of 988 as a momentous point of Russia’s history, the author links to it all major changes in lives of the Russians and other Russia’s ethnic groups. Theologically, the Christianization of Rus marked entering of the Rus’ people into a covenant with God and a new age of their history, the final goal of which is the upcoming Kingdom of God and the life eternal. The visible manifestation and historical incarnation of the covenant between the people and God is the holy church, which was founded by Our Lord Jesus Christ. Her actual purpose in the history of Russia as well as of other nations’ histories is to consecration, by the means of the supernatural God’s grace, of all spheres of personal, family, public, and political life, moral transfiguration of historic face of the people’s existence, and leading of all natural setting of existence into an order of incorruption and eternity. The leading role in this global historical process belongs to the moral and educational mission of the Church.
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Francisca Wavinya Ngala; Mercy Mauki, Esther Njoki Irungu;. „Forms of Parental Involvement in the Spiritual Development of Children: Lessons from Grace Community Christian Ministries Church in Kitengela.“ Editon Consortium Journal of Arts, Humanities and Social Studies 3, Nr. 1 (06.07.2021): 306–15. http://dx.doi.org/10.51317/ecjahss.v3i1.236.
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The paper focuses on the forms through which parents are involved in developing the spiritual welfare of their children. The study utilised a case study design to focus on Grace Community Christian Ministries Church (GCCM) in Kitengela. Data collection methods involved the use of interviews. A small group of nine parents - participants - from GCCM church membership was selected. The collected data was further analyzed thematically. The following themes were generated: teaching, Bible stories, family activities, prayer, modelling, Church attendance, choice of school, exhaustion and lack of time, lack of support from spouse, inexperience and, information gap. It was revealed that some of the ways parents got involved in nurturing their children spiritually included: teaching, Bible stories, family activities, prayer, modelling, Church attendance and choice of school for the children. However, the most common methods used were Church attendance and Sunday school. The paper thus recommends that GCCM church should train parents on how to empower their children spiritually at home so that they do not only rely on the activities in Sunday school.
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Kjesbo, Denise Muir, und Lou Y. Cha. „Family Ministry: Past, Present, Future“. Christian Education Journal: Research on Educational Ministry 17, Nr. 3 (01.09.2020): 488–505. http://dx.doi.org/10.1177/0739891320943603.
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Within the family ministry movement, various philosophies, curriculum, conferences, and ministry models have been historically developed for the Christian discipleship of families. These resources and models have become an integral part of the local church’s ministry to families within the church, the home, and the community. However, as sociocultural shifts occur in our contemporary context, these changes may necessitate future reconceptualization and a critical contextualization approach to family ministry.
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Lunić, Tomislav, und Duško Lunić. „Serbian national identity through the prism of Saint Sava's cult and Kosovo covenant“. Napredak 3, Nr. 1 (2022): 95–104. http://dx.doi.org/10.5937/napredak3-36440.
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Since the topic we have addressed is a common source of the inspiration for poets, enthusiasts and artists from various areas, it was not easy to formulate and adjust it to the strictly scientific approach. In that respect, we would like to say that certain parts of the text are fiction and subject to fascinations that cannot be scientifically defined, but have an important role in cultural and historical terms and constitute an important factor in the formation of the Serbian national identity. In the first part of the text we review Saint Sava's role in taking the Serbian people into Orthodox Christianity. The emphasis is on the role of the Church that has followed the Serbian people throughout its suffering, giving its comfort and the feeling of safety. Belonging to the ecumenical family of Orthodox Christianity was and has remained the priority. Furthermore, we point to the significance of Kosovo covenant. Prince Lazar and his noblemen made a sacrifice for the Serbian nation on the whole and, metaphorically speaking, he carved his name in Christ's book of eternity. In the last part of the paper we draw the parallel between Saint Sava's cult and Kosovo covenant which, on one hand, represent the object of imagination and artistic fascination, while, on the other hand, they play an important symbolic role in the creation of the Serbian national identity.
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Rabczyński, Paweł. „The Church as the new Family of God“. Nova prisutnost XIX, Nr. 1 (15.03.2021): 19–33. http://dx.doi.org/10.31192/np.19.1.2.
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Jesus founded His Church as the new family of God by instituting the Twelve. The new family is a real space which fulfils the Kingdom of God. It is a community of Jesus’ disciples which fosters the rule of God in the world and has an explicitly institutional dimension. The founding of the new family fulfils the promise to create the new Israel made in the Old Testament. The ethos of the new family of God is aimed at proclaiming the universal reign of God, as it is the mission bestowed on the family by Jesus. Its moral principles were laid out in the Sermon on the Mount. The new family of God is a space where all the promises made by God to Israel come to fulfilment. In this sense, we can speak of continuity between the nation of Israel and the Ecclesia. The Church does not replace the people of the Old Testament but is a continuation thereof in Jesus Christ.