Journal articles: 'Christian community'

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Lawrence, Fred. "Basic Christian Community." Lonergan Workshop 5 (1985): 263–88. http://dx.doi.org/10.5840/lw1985511.

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Gustafson, James M. "Christian Ethics and Community: Which Community?" Studies in Christian Ethics 10, no. 1 (April 1997): 49–60. http://dx.doi.org/10.1177/095394689701000104.

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Berzon, Todd. "Ethnicity and Early Christianity: New Approaches to Religious Kinship and Community." Currents in Biblical Research 16, no. 2 (January 30, 2018): 191–227. http://dx.doi.org/10.1177/1476993x17743454.

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This article outlines how recent scholarly interventions about notions of race, ethnicity and nation in the ancient Mediterranean world have impacted the study of early Christianity. Contrary to the long-held proposition that Christianity was supra-ethnic, a slate of recent publications has demonstrated how early Christian authors thought in explicitly ethnic terms and developed their own ethnic discourse even as they positioned Christianity as a universal religion. Universalizing ambitions and ethnic reasoning were part and parcel of a larger sacred history of Christian triumphalism. Christian thinkers were keen to make claims about kinship, descent, blood, customs and habits to enumerate what it meant to be a Christian and belong to a Christian community. The narrative that Christians developed about themselves was very much an ethnic history, one in which human difference and diversity was made to conform to the theological and ideological interests of early Christian thinkers.

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Barnes, M. Elizabeth, Samantha A. Maas, Julie A. Roberts, and Sara E. Brownell. "Christianity as a Concealable Stigmatized Identity (CSI) among Biology Graduate Students." CBE—Life Sciences Education 20, no. 1 (March 2021): ar9. http://dx.doi.org/10.1187/cbe.20-09-0213.

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In interviews with Christian graduate students in biology using the concealable stigmatized identities framework, it was found that Christian graduate students perceive, anticipate, and experience stigma against Christians in the biology community.

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Landres, J. Shawn, Anthony J. Saldarini, and Jeffrey L. Seif. "Matthew's Christian-Jewish Community." Review of Religious Research 37, no. 2 (December 1995): 188. http://dx.doi.org/10.2307/3512418.

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Levine, Amy-Jill, and Anthony J. Saldarini. "Matthew's Christian-Jewish Community." Journal of Biblical Literature 114, no. 4 (1995): 732. http://dx.doi.org/10.2307/3266494.

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Gooder, Paula. "Matthew's Christian—Jewish Community." Journal of Jewish Studies 47, no. 1 (April 1, 1996): 156–57. http://dx.doi.org/10.18647/1866/jjs-1996.

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Choi, Jongin. "Celtic Christian Community Mission." Theology of Mission 35 (February 28, 2014): 335–63. http://dx.doi.org/10.14493/ksoms.2014.1.335.

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Marshall, John W., and Anthony J. Saldarini. "Matthew's Christian-Jewish Community." Jewish Quarterly Review 88, no. 1/2 (July 1997): 85. http://dx.doi.org/10.2307/1455069.

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YOO, Kyoung-Dong. "Reinhold Niebuhr’s Christian Dialectics and Christian Community Ethics." KOREA PRESBYTERIAN JOURNAL OF THEOLOGY 52, no. 5 (December 31, 2020): 153–74. http://dx.doi.org/10.15757/kpjt.2020.52.5.006.

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Grimm, Tammie Marie. "Ordinary, Everyday Discipleship: Banding Together for Faithful Living at Home, Work, and in the World." Christian Education Journal: Research on Educational Ministry 17, no. 2 (April 28, 2020): 347–59. http://dx.doi.org/10.1177/0739891320919418.

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The rediscovery of the church calendar, specifically Ordinary time and the daily office in popular Christian publishing, prompts the recovery of the whole of everyday life as integral to Christian discipleship. This paper considers how intentional Christian community in the spirit of the eighteenth-century Methodists that leverages insights from transformational learning theory offers contemporary Christians an opportunity for considering the small moments of everyday as important to faithful Christian discipleship.

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Estep, James Riley. "Philosophers, Scribes, Rhetors … and Paul? The Educational Background of the New Testament." Christian Education Journal: Research on Educational Ministry 2, no. 1 (May 2005): 30–47. http://dx.doi.org/10.1177/073989130500200102.

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Of increasing interest to New Testament scholars is the educational background of Paul and the early Christians. As evangelical educators, such studies also engage our understanding of the Biblical and historical basis of Christian education. This article endeavors to ascertain the early Christian community's, and particularly Paul's, assessment of education in first-century A.D. Greco-Roman culture as one dimension of the interactions between the early Christian community and its culture. It will (1) provide a brief review of passages in the New Testament that reflect or interact with the educational community of the first-century A.D., (2) Conjecture Paul's assessment of education in Greco-Roman culture, with which early Christians interacted, (3) Itemize implications of Paul's opinion on Greco-Roman education for our understanding on the formation and history of Christian education, and finally (4) Address the need for further study of the subject.

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Kis, Klára. "Harag és agresszió a keresztyén viselkedéskultúrában." Studia Universitatis Babeș-Bolyai Theologia Reformata Transylvanica 66, no. 2 (December 20, 2021): 163–76. http://dx.doi.org/10.24193/subbtref.66.2.08.

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Abstract. Anger and Aggression in the Christian Cultural Behaviour. One of the typical pitfalls of the Christian practice of piety is the image of the Christian man born of high ideals. The inner image of the perfect Christian hides man’s true SELF. The incorporation of sin-oriented theology, shame, and self-infidelity shapes hiding strategies in Christians. This is the reason for disabling impermissible feelings such as anger and aggression. However, spiritual bypasses that offer a quick solution pose a serious threat to Christian communities. Keywords: anger, aggression, Christian community, ideal, spiritual bypass

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Gray, Phillip W. "“Peace, Peace, but there is No Peace”: A Critique of Christian Pacifist Communitarianism." Politics and Religion 1, no. 3 (October 27, 2008): 411–35. http://dx.doi.org/10.1017/s1755048308000394.

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AbstractThe communal elements of Christianity are of increasing concern to religious thinkers. Indeed, for some religious thinkers, the importance of community is paramount in Christian belief and practice, especially as these communitarian views interact and enhance Christian pacifism. The community of Christians as the “peaceable kingdom” becomes the core element of Christian life. But is this pacifist communitarian Christianity tenable? In this article, I will argue that pacifist communitarianism leads to unexpected and objectionable consequences. Specifically, I will consider the views of John Howard Yoder and Stanley Hauerwas. By explicating the weaknesses of their pacifist views, most especially on the issue of coercion and the notion of “Constantinianism,” I will show that both thinkers tend toward a view of Christian separatism vis-à-vis the secular world. Both thinkers' systems present problems in communicating truth to those not already in the community. Finally, their communitarian views conflict with their pacifism, in the end requiring those not within the community to act as if they were members.

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Walker, Anthony R. "The first Lahu (Muhsur) Christians: A community in Northern Thailand." Acta Orientalia Vilnensia 11, no. 2 (January 1, 2010): 7–28. http://dx.doi.org/10.15388/aov.2010.3650.

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Universiti Brunei DarussalamBetween 10 to 20 per cent of all the Tibeto-Burman-speaking Lahu people now subscribe to one or another version of the Christian religion.The largest proportion of present-day Lahu Christians inherited the genre of this Western religion propagated by American Baptist missionaries in the former Kengtung State of Burma (from 1901 to 1966), in Yunnan (from 1920 to 1949), and in North Thailand (from 1968 to 1990). For this reason, it is often thought that pioneer American Baptist among the Lahu, William Marcus Young (1861–1936), was the first to induct a representative of this people into the Christian faith.In fact this is not the case. The first Lahu Christians lived in North Thailand, baptised by long-time Chiang Mai-based American Presbyterian missionary, Daniel McGilvary. This was in 1891, thirteen years before Young’s first baptism of a Lahu in Kengtung, Burma, in October 1904.The paper addresses three questions. Why were Lahu living in upland North Thailand in the early 1890s? Why did one small Lahu community decide to embrace the Christian religion? Finally, why, in stark contrast to Baptist Christianity in the Lahu Mountains, did this fledgling Lahu Presbyterian community disappear, apparently without trace, sometime after 1920?

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Huang, Yinxuan, Kristin Aune, and Mathew Guest. "COVID-19 and the Chinese Christian Community in Britain: Changing Patterns of Belonging and Division." Studies in World Christianity 27, no. 1 (March 2021): 7–25. http://dx.doi.org/10.3366/swc.2021.0323.

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This article draws on interview data with Chinese Christian leaders to explore how the coronavirus pandemic is affecting the Chinese Christian church in Britain. Based upon twelve semi-structured interviews conducted with Christian leaders in nine cities, the research identifies the ways in which the COVID-19 outbreak is shaping the dynamics of intragroup and intergroup connectedness within and beyond the Chinese church in Britain. It finds that COVID-19 is playing a significant role in social connectedness. This manifests in three ways: the reconfiguration of a sense of belonging at church, the perception of outreach and evangelism, and the relationship between Chinese Christians from different regional backgrounds. These findings outline that the COVID-19 pandemic is triggering both cohesion and division. On the one hand, the outbreak is functioning as an incubator for a stronger sense of belonging to the church and appears to encourage the church to reach out to seekers and the wider community. On the other hand, the pandemic is also dividing the Chinese church through conflicts in political views and social attitudes. Such conflicts, which are primarily about democratic values and views of China's communist regime, are particularly observable between Mandarin-speaking Christians from mainland Chinese backgrounds and Cantonese-speaking Christians from Hong Kong backgrounds. The article argues that the coronavirus pandemic has initiated deeper reconstruction and reform in the Chinese Christian community in Britain in terms of organisation and mission.

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Kalapura, Jose. "Philanthropic Organizations and Community Development." Asian Journal of Social Science 43, no. 4 (2015): 400–434. http://dx.doi.org/10.1163/15685314-04304005.

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Philanthropic organisations are engaged in diverse welfare and development works including community development in India. A substantial number of these organisations are faith-based organisations (FBOs). While religion impacts people in many ways, religious tenets and practices have shaped, and in many cases strengthened, much of philanthropic activity. This paper focuses on the socio-economic change impacted by a philanthropic organisation called Bettiah Parish Society, successively managed by two FBOs since 1745, for the development of a Christian community, located at Bettiah, West Champaran District, in the State of Bihar, eastern India. The two FBOs were the Capuchin Mission Society (1745–1921), and the Patna Jesuit Society (1921–2000). The paper explores the influence and impact of these two external, goal-oriented FBOs on the 265-year-old Bettiah Christian community in Bihar. Aside a brief discussion on the missionary agents and their religion-induced ideologies, vision and motivations that seem to have goaded them engage in philanthropic works, the main discussion will be on the second aspect, namely the impact of their philanthropic action on the recipient community. The overall impact was (1) the construction of a Christian community (the Bettiah Christians) from among disparate convert groups, formerly belonging to different Hindu castes, and (2) changes in the socio-economic structures of the community through development aid and education. I have used an inter-disciplinary method for this study, relying much on historical, sociological and anthropological data, collected during a field study in 1998, and again in 2010.

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18

Herbert, David. "Christian Ethics, Community and Modernity." Modern Believing 39, no. 3 (July 1998): 44–52. http://dx.doi.org/10.3828/mb.39.3.44.

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Sinaga, Juniarta, and Inawati Kumala. "Cultivating Christian Community in Indonesia." Journal of Christian Nursing 38, no. 3 (July 2021): 139. http://dx.doi.org/10.1097/cnj.0000000000000835.

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20

TRAETS, Cor. "The Eucharist and Christian Community." Louvain Studies 12, no. 2 (July 1, 1987): 152–71. http://dx.doi.org/10.2143/ls.12.2.2013980.

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21

Smart, Ninian. "William Christian and Community Doctrines." Thomist: A Speculative Quarterly Review 52, no. 2 (1988): 327–35. http://dx.doi.org/10.1353/tho.1988.0053.

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22

Leech, Christopher W. J. "Intentional Christian Community and Education." Journal of Christian Education os-32, no. 1 (April 1989): 33–39. http://dx.doi.org/10.1177/002196578903200104.

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23

Bounds, Elizabeth. "Criminal Justice and Christian Community." Political Theology 16, no. 3 (May 2015): 267–72. http://dx.doi.org/10.1179/1462317x15z.000000000137.

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Wegner, Gerhard. "Christian Love in the Community." Diaconia 5, no. 2 (December 1, 2014): 113–31. http://dx.doi.org/10.13109/diac.2014.5.2.113.

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Fergusson, David. "Community, Liberalism and Christian Ethics." Pro Ecclesia: A Journal of Catholic and Evangelical Theology 10, no. 4 (November 2001): 499–501. http://dx.doi.org/10.1177/106385120101000413.

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McKinney, Bethany. "Christian Community and Uncommon Courtesy." Journal of Religion, Disability & Health 14, no. 3 (July 12, 2010): 293–309. http://dx.doi.org/10.1080/15228967.2010.493382.

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Vincent, John J. "Outworkings: Twelve as Christian Community." Expository Times 119, no. 12 (September 2008): 582–88. http://dx.doi.org/10.1177/0014524608095453.

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Riches, John. "Ecumenical and Inclusive Christian Community." Expository Times 120, no. 8 (May 2009): 388–90. http://dx.doi.org/10.1177/0014524609104442.

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Witte, Henk. "Christian Community Now: Ecclesiological Investigations." Ecclesiology 7, no. 2 (2011): 284–87. http://dx.doi.org/10.1163/174553111x559580.

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Herbert, D. "Community, Liberalism and Christian Ethics." Religion 30, no. 1 (January 2000): 89–91. http://dx.doi.org/10.1006/reli.1999.0215.

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31

Hunsberger, George R. "Conversion and Community: Revisiting the Lesslie Newbigin—M. M. Thomas Debate." International Bulletin of Missionary Research 22, no. 3 (July 1998): 112–17. http://dx.doi.org/10.1177/239693939802200308.

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In India in the late 1960s and early 1970s, Bishop Lesslie Newbigin and M. M. Thomas debated the nature of conversion and Christian community. The importance of the subject was underlined by the findings of sociological research that in major urban centers such as Madras there were thousands of Indians who believed in “Jesus as the only God” though they had no visible connection with the Christian church. The Bangalore theologian Kaj Baago sharpened the issue by asking, “Must Buddhists, Hindus and Muslims become Christians in order to belong to Christ?” Baago wished to advocate the kind of Christian witness that might lead to “the creation of Hindu Christianity or Buddhist Christianity.” On the occasion of the March 1966 Nasrapur Consultation on mission Newbigin launched the debate by responding. first to Baago. By 1969 the debate became focused in published discussions between Newbigin and his friend M. M. Thomas. The following essay reacquaints us with the issues as Newbigin and Thomas saw them. As we approach the twenty-first century in Christian mission, the issues taken up in the Newbigin-Thomas debate remain as relevant as ever.

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Burkett, Delbert. "The Parable of the Unrighteous Steward (Luke 16.1–9): A Prudent Use of Mammon." New Testament Studies 64, no. 3 (June 6, 2018): 326–42. http://dx.doi.org/10.1017/s0028688518000048.

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The parable of the unrighteous steward encouraged rich individuals outside the Christian community to use their wealth to make friends of Jesus’ poor disciples, specifically by reducing their debts, so that in the eschatological kingdom Jesus’ disciples would receive these benefactors into their eternal dwellings. It had its setting in the efforts of early Palestinian Christians to enlist the financial support of the wealthy. Since many of these did not wish to sell all their possessions and donate the proceeds to the Christian community, this parable suggested an alternative way that the rich could use their wealth to assist the community.

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Schuurman, Douglas. "Vocation, Christendom, and Public Life: A Reformed Assessment of Yoder's Anabaptist Critique of Christendom." Journal of Reformed Theology 1, no. 3 (2007): 247–71. http://dx.doi.org/10.1163/156973107x247837.

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AbstractIn this article I reflect upon the implications of Christendom for Christian vocation. It begins by describing the condition of Christendom in the United States. Then it traces John Howard Yoder's critique of Christendom. Finally, it assesses Yoder's critique with a view to a revised understanding of the public vocation of the Christian in a post-Christendom USA. Part of that assessment involves distinguishing three forms of Christendom: state-enforced Christendom, voluntary cultural Christendom, and Christian culture within the church as minority community of obedient witness. I propose that Reformed vocation should join embrace Yoder's rejection of state-enforced Christendom and affirm his call to develop Christian culture as a minority community. But unlike Yoder Reformed vocation requires Christians, where possible, to work toward voluntary Christendom in the broader society.

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Pace, Joseph L. "I Am a Palestinian Christian." American Journal of Islam and Society 15, no. 2 (July 1, 1998): 109–12. http://dx.doi.org/10.35632/ajis.v15i2.2180.

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Many small pieces fit together to create the puzzle that is Palestine. One of thesmaller, but certainly not insignificant, pieces of the puzzle is the PalestinianChristian community, which clearly traces its origins back to the first century.Mitri Raheb makes the comment that it is not necessary for a PalestinianChristian to go on pilgrimage because one “is already at the source itself, thepoint of origin” (p. 3). Pilgrimage in the sense of a physical journey is perhapsnot necessary, but some sort of spiritual exploration, which is at the heart of pilgrimage,is indeed in order. Raheb performs this pilgrimage in two ways: byexploring his family’s complicated denominational background and by providinga refreshing exegesis of a handful of biblical texts.One might assume that Palestinian Christians are all members of churchessuch as the Syrian Orthodox, Armenian, or Jacobite, together with a few adventurousconverts to eastern Orthodoxy or Roman Catholicism. The thought of aPalestinian Lutheran community is one that stretches the Western image of thePalestinian Christian community but does give a more accurate picture of thecomplicated Christian church in Palestine. In spite of its small and fragmentednature, the Palestinian Christian community has traditionally held an importantplace in the life of Palestine. Members of this community are historically progressiveand urban-oriented, many earning a living as merchants and shopkeepers(p. 19). The community is also traditionally well-educated and multilingual,in large part because of the evangelistic efforts of denominations such asGerman Lutherans and the English-speaking Anglican Church as well as otherProtestant denominations. Raheb notes that this Christian community has neverenjoyed political autonomy, as it has always existed withii occupied territory,ruled by Byzantines (technically Christian, although more concerned with politicaland cultural hegemony) and their Muslim and Ottoman successors and thenby British mandate and now by Israel. The absence of autonomy is a threat tothe swival of any community, especially a small community. Lack of self-government,or appropriate representation in the government, leads to a number ofsignificant threats to the community’s viability. Issues of economic, social, andpolitical injustice are all problems with which the Palestinian Christian communityhas had to contend.Emigration- or moving to new places where political, economic, and socialoppression are not as devastating-is one traditional way a community seeks topreserve itself; and, Raheb notes, it also has significant biblical antecedents,which become important later in the book as he explores the Exodus. Since1948, the size of the Palestinian Christian community has decreased significantly,in large part due to emigration to South and North America and WesternEurope. The comment has been made that within a few generations there will be ...

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Horrell, David G. "The Peaceable, Tolerant Community and the Legitimate Role of the State: Ethics and Ethical Dilemmas in Romans 12:1–15:13." Review & Expositor 100, no. 1 (February 2003): 81–99. http://dx.doi.org/10.1177/003463730310000106.

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These four chapters of Romans constitute a coherent section of ethical instruction which aims to foster the solidarity of the Christian community, to legitimate a degree of diversity in its convictions and practices, and also to advise Christians on relations with outsiders, specifically with the state. The community so envisioned, which unites Jew and Gentile without erasing their differences, is an embodiment of the gospel presented throughout Romans. Particular attention is given to the notorious Rom 13:1–7 and to the place of this text in its literary context. While the Christian community is presented as a non-conformist, non-violent community (Rom 12:2, 17–21), the text also sanctions the use of force on the part of the state (Rom 13:4). Thus it raises difficult questions concerning the ways in contemporary readers, whose membership of the Christian church does not preclude participation as citizens of their societies, should discern their responsibilities.

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Zhou, Yun. "Envisioning an Ideal Christian Family in Republican China." Review of Religion and Chinese Society 8, no. 2 (December 17, 2021): 194–215. http://dx.doi.org/10.1163/22143955-08020006.

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Abstract Amid debates and discussions on the institution of the family in Republican China, foreign missionaries and Chinese Christians played an active role in promoting an ideal Christian family. This article investigates the three waves of prominent theological thinking that underpinned changing ideals of the Christian family throughout the Republican period: Chinese society’s encounter with the gendered ethics of the Christian community in the early Republican period, discussions of domesticity by Chinese Christians amid the social gospel movements of the 1920s, and discussions of domesticity during the National Christianizing the Home Movement. An exploration of Christian publications on domesticity points to a gendered perspective on women’s domestic roles as well as a male-dominated theological construct that attempted to reconfigure the notion of the Chinese Christian family. The discourse on the ideal Chinese Christian family had both secular and spiritual dimensions, shaped by the dynamic transnational flow of ideas and the development of local theological thinking.

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Rybina, M. V. "The Christian Church of Muslim Spain." Izvestiya MGTU MAMI 9, no. 1-6 (December 15, 2015): 29–34. http://dx.doi.org/10.17816/2074-0530-66969.

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The article considers the main problem points in characteristic of Christian Church state in the conquered Arab-Muslim territories of the Iberian Peninsula. The author analyzes them in terms of the social role of the Church in conditions of coexistence of Christians with the politically dominant Muslim community.

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MASIH, AMRITA, and VINITA SINGH. "Assessment of nutrients intake of Christian pastor and Christian community." FOOD SCIENCE RESEARCH JOURNAL 8, no. 1 (April 15, 2017): 119–22. http://dx.doi.org/10.15740/has/fsrj/8.1/119-122.

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O’Mahony, Anthony. "Christian presence in modern Jerusalem:." Evangelical Quarterly 78, no. 3 (April 21, 2006): 257–72. http://dx.doi.org/10.1163/27725472-07803008.

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The disunity of the Church is highly visible in Jerusalem where many different communions all have their representatives. After many years of deep hostility the heads of different churches in 1994 signed a ‘Memorandum on the Significance of Jerusalem for Christians’, since when they have met regularly under the presidency of the Greek Orthodox Patriarch. The Arab Christian community has faced considerable pressure both from the Israeli government and from Muslims and since the Six Day War some 35% of the Palestinian Christian population has emigrated.

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Ginting, Junita Setiana, Edi Sumarno, Nina Karina, and Handoko Handoko. "Under the Umbrella of Custom: Harmonious Relationship between Christian and Islam in Tiga Beringin Village and Simpang Pergendangan Village, Karo." Budapest International Research and Critics Institute (BIRCI-Journal) : Humanities and Social Sciences 3, no. 1 (January 28, 2020): 67–72. http://dx.doi.org/10.33258/birci.v3i1.716.

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Indonesian society is a pluralistic society. The pluralism of society can be seen from the diversity of languages, ethnicities and religions. This pluralism is also reflected in the diverse Karo community in embracing religions such as Christian, Catholic, Islam and ancestral religions. Many religions are believed by Karo community, but the community's stigma still places that Karo community are Protestant Christians. Behind this stigma, there is a community of society whose entire population is Muslim. The villages are Tiga Beringin Village and Simpang Pergendangan Village, Tiga Binanga Sub-district. However, how is the relationship between the community groups well established and why there has never been a problem by the majority Christian population? This article will answer the things mentioned above which tell how the relationship between the community is harmoniously established and conflicts never occur.

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Medley, Mark S. "“Do This”: The Eucharist and Ecclesial Selfhood." Review & Expositor 100, no. 3 (August 2003): 383–401. http://dx.doi.org/10.1177/003463730310000306.

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The human vocation is to see and act rightly by participating in the triune life of God. This is inseparable from participation in Christian community and practices. Personhood is formed, transformed and cultivated through the practices of the Christian community. How does this participation enable such living? This essay argues that sacramental and liturgical practices are the central means by which “the ecclesial self” is shaped. In worship, Christians “practice who they are becoming.” This essay engages and extends David Ford's thesis that salvation comes by participating in worship and living worshipfully before God with others. Ford argues that Christians are called to live eucharistically: remembering, hoping, and loving in Jesus Christ. Through worship, habits and character, the whole of life is formed.

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Johnson, Eric L. "The Call of Wisdom: Adult Development within Christian Community, Part II: Towards a Covenantal Constructivist Model of Post-Formal Development." Journal of Psychology and Theology 24, no. 2 (June 1996): 93–103. http://dx.doi.org/10.1177/009164719602400202.

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Certain teachings in the Bible point to the need for post-formal thought structures. However, Christian post-formal development has features that distinguish it from modern post-formal development, primarily because of the divine and social dimensions of thought-formation in the Christian framework. From the Christian standpoint, true human understanding is composed by humans but derived from God; it is reconstructive. True human understanding is also rooted in the context of the Christian's communal, and personal, covenantal relation with God. Hence, the materials relevant to a Christian theory of early adult development point to a model termed “covenantal constructivism.”

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D, Jeyaseeli. "Social Emancipation in Christian Literatures." International Research Journal of Tamil 4, S-8 (July 21, 2022): 185–90. http://dx.doi.org/10.34256/irjt22s826.

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The contribution of Christians in the history of Tamil literature is immeasurable. The works of Christians in our country are as excellent as the works of Christian missionaries in the west. There are more than hundred christuva Citrilakiyankal collected by the researcher. Christian Literatures are considered to be liturgical, devotional, secular and social in the category of reformed literature and serve as reference points for Christian theological theological thinkers. Christuva Citrilakiyankal refer to the problems found in the Christian community has revolutionary works, but also point to the unparalled love and purity of Jesus Christ. And tell those who have seen Christ to live in purity. Jesus is the salvation, wisdom and incomparable lord. Simplicity, sweetness, speed and vivacity come together in Christian Literatures. Christian Literatures have given priority in singing about the characteristic interests of the Saints rather than high lighting their physical beauty. In the same way, many have sung the praises of the lord without singing much about the glory of which the lord dwells. In Tamil devotional literary tradition, Bridal mysticism is glorified. This tradition is also found in the Bible. Hero – Heroine is singing in imitation of God as lover and himself as lover.

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Eccleston, Sara M. Perisho, and Douglas D. Perkins. "The role of community psychology in Christian community development." Journal of Community Psychology 47, no. 2 (August 28, 2018): 291–310. http://dx.doi.org/10.1002/jcop.22121.

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Thornhill, John. "A Wholesome Agnosticism and Christianity's Coming Dialogue with the World Religions." Pacifica: Australasian Theological Studies 6, no. 3 (October 1993): 265–77. http://dx.doi.org/10.1177/1030570x9300600302.

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This article argues that the cultural transformation of our times, and the world-community it is bringing into being, compel Christian thought to re-assess the “exclusivist” position which has made genuine dialogue with non-Christian religions almost impossible. It is suggested that the two basic axioms of Christian faith (affirming the unique status of Christ in the plan of God and the universality of the salvation which he has brought) can retain their absolute character without impeding a dialogue in which Christians have much to learn from other religious traditions. This will mean that the healthy agnosticism demanded by Christian faith itself is to be taken seriously.

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Thoriquttyas, Titis. "Being Christian Women in The Veranda of Mecca: Symbolizing of Jilbab as In-Between Position." Millati: Journal of Islamic Studies and Humanities 2, no. 1 (August 24, 2017): 85. http://dx.doi.org/10.18326/mlt.v2i1.85-104.

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This study sketches light on the implementation of sharia law in Aceh which does not explicitly oblige the Christians to wear jilbab (headscarf). However, in reality some Christian women perforce in wearing headscarf in public. Unlike many other studies which highlighted on the implementation of sharia law, this study pinpoints the attitude of Acehnese Christian women’s negotiation as the minority who live under the sharia law. The participative observation is implemented in Langsa, Aceh which is supported by using deep interview to Christian housewifes, teachers and students. This study examines life context politically, socially and religiously which encourages them in wearing headscarf and their experience in negotiating their identity as Acehnese Christian women. This study is based on habitus’s theory of Pierre Bourdie, Subaltern theory and in-between theory of Bhaba to explain the negotiation effort of Christian women in the Veranda of Mecca. This study reveals that the decision upon wearing headscarf has been a long and bitter process which involves social and personal pressure from Muslims and Christians. Furthermore, the implementation of sharia law in Aceh has created a hybrid culture among Christian women: as form of in-between, being Christian and the Veranda of Mecca community.

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Andrey A., Ivanov. "“Early Christian Communism”: Russian Church Journalism in the Latter Half of XIX — Early XX Century About the Phenomenon of the Jerusalem Community." Almanac “Essays on Conservatism” 4 (October 30, 2022): 75–89. http://dx.doi.org/10.24030/24092517-2022-0-4-75-89.

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The article considers and analyzes the views of Russian church authors in the latter half of XIX – early XX century (orthodox clergy, scholars, teachers of theological schools) toward the phenomenon of the Jerusalem community and the attempts of supporters of socialist views to treat the patterns of life and thought of Jerusalem Christians as an “early Christian”, “apostolic” or “ancient Christian” communism. Through the example of the critical scrutiny by church authors of the book “The Acts of the Apostles”, the paper shows their interpretations of property relations established in the Jerusalem community, reasons of its unique character, exegesis of the fall of Ananias and Sapphire, as well as fundamental differences of life of first Christians from the communist ideal. It testifies that notwithstanding the insignificant disparity of valuations concerning the Jerusalem community, its experience, achievements and period of existence, church authors had an undivided opinion in terms of disagreement with the fallacy of division between property relations of the community with those proclaimed by ideologists of socialism and communism.

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Duffy, Michael F. "THE CHALLENGE TO THE CHRISTIAN COMMUNITY." Religious Education 83, no. 2 (March 1988): 190–99. http://dx.doi.org/10.1080/0034408880830204.

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van Zee, Timothy. "Christian Community in History: Ecclesial Existence." Incarnate Word 2, no. 6 (2009): 468–71. http://dx.doi.org/10.5840/tiw20092647.

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SPIELHAGEN, FRANCES R., and BRUCE S. COOPER. "Christian Community in Action: Bruderhof Schools." Journal of Research on Christian Education 16, no. 1 (June 6, 2007): 65–81. http://dx.doi.org/10.1080/10656210701381031.

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Journal articles on the topic 'Christian community'

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