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Helvin Murni Gulo and Abad Jaya Zega. "Meningkatkan Pertumbuhan Rohani Jemaat Kristus Tentang Makna Persekutuan Ibadah Berdasarkan “Ibrani 10:25”." PROSIDING SEMINAR NASIONAL PENDIDIKAN DAN AGAMA 4, no. 2 (November 12, 2023): 185–93. http://dx.doi.org/10.55606/semnaspa.v4i2.1285.
A growing church is a chursh that is faithful in carrying out its main task of evangelism. A growing church will always obey the commands of the lord jesus as stated in matthew 28:18-20. The goal is to spread the gospel and bring new people into the church congregation. When we talk about churches, we are no only talking about mangnificent physical buildings, but also about the individuals who believe in those churches. The true calling of the church is to be salt and light in this world. The church has the responsibility to be ambassadors who announce the news of salvation to everyone
Suwito, Benny. "CURA PERSONALIS: SIKAP PASTORAL GEREJA BAGI PENDAMPINGAN KAUM LGBTQ KRISTIANI." JPAK: Jurnal Pendidikan Agama Katolik 24, no. 1 (April 30, 2024): 118–33. http://dx.doi.org/10.34150/jpak.v24i1.713.
The Church is the people of God. And as people of God, the Church consists of all people who believe in Christ. People of God with LGBTQ are people who have faith in. Christ. They accept Christ as the savior but need help understanding their condition. Thus, they need to be helped as people of God because some faithful cannot get them into the Church. They think that people with LGBTQ inclinations are not genuine or even sinful. In this article, because Chrurch must serve all people who believe in Christ, it would explore how the Chuch can assist them in giving a good accompaniment. Cura Personalis is an attitude from the Ignatian Spirituality that this article wants to share and contribute to provide the Church with a perspective to go along with the LGBTQ people. This will open a new way in pastoral care, not to contra the doctrine of the Church but to build a bridge to receive the LGBTQ people in the Church as the same people of God who journey on earth.
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Sawyer, Kathryn Rose. "True Church, National Church, Minority Church: Episcopacy and Authority in the Restored Church of Ireland." Church History 85, no. 2 (May 27, 2016): 219–45. http://dx.doi.org/10.1017/s0009640716000408.
The Church of Ireland in the later seventeenth century faced many challenges. After two decades of war and effective suppression, the church in 1660 had to reestablish itself as the national church of the kingdom of Ireland in the face of opposition from both Catholics and Dissenters, who together made up nearly ninety percent of the island's population. While recent scholarship has illuminated Irish protestantism as a social group during this period, the theology of the established church remains unexamined in its historical context. This article considers the theological arguments used by members of the church hierarchy in sermons and tracts written between 1660 and 1689 as they argued that the Church of Ireland was both a true apostolic church and best suited for the security and salvation of the people of Ireland. Attention to these concerns shows that the social and political realities of being a minority church compelled Irish churchmen to focus on basic arguments for an episcopal national establishment. It suggests that this focus on first principles allowed the church a certain amount of ecclesiological flexibility that helped it survive later turbulence such as the non-jurors controversy of 1689–1690 fairly intact.
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Njeru, Geoffrey Kinyua, and John Kiboi. "Sabbath Observance in the Context of COVID-19 Pandemic." Jumuga Journal of Education, Oral Studies, and Human Sciences (JJEOSHS) 4, no. 1 (September 13, 2021): 1–12. http://dx.doi.org/10.35544/jjeoshs.v4i1.37.
The study of the nature of the church1 is very significant to the body of Christ. Often, when this subject is introduced, Christians tend to ask: which is the true church and how can it be identified? Most churches claim to be the only ‘true church’ based on their teachings and this has continued to divide the body of Christ across the centuries. The Seventh Day Adventist (SDA) church has maintained the physical observance of the Sabbath to be one of the marks2 of identifying the ‘true church,’ yet the church fathers described the church as One, Holy, Catholic and Apostolic. The SDA uses the Sabbath worship as a mark of identifying a ‘true church’ alongside the four attributes; and on the other hand, those churches that do not worship on Saturday regards the SDA’s emphasis of worshipping on Saturday as ‘worshipping the day’ rather than the almighty God. Besides this, misunderstandings have been encountered between the SDA and the so-called Sunday churches concerning the issue of what constitutes the true Sabbath. The study employs the dialogical-ecclesiological design in its bid to understand the contestations between the SDA and the ‘Sunday churches’ and in its building on the premise that dialogue is critical in our endeavor to find a new understanding and re-interpretation of the Sabbath, as one of the marks of a true church. The crucial question remains: can the observance of physical Sabbath be considered as one of the key marks of knowing the ‘true Church’?
Kim, Han Sung. "Is Church Building Construction Church Planting?" ACTS Theological Journal 43 (December 30, 2017): 327–83. http://dx.doi.org/10.19114/atj.34.10.
Kim, Han Sung. "Is Church Building Construction Church Planting?" ACTS Theological Journal 34 (December 30, 2017): 327–83. http://dx.doi.org/10.19114/atj.35.10.
Carstea, Daniela. "Church and State, Church in State." INTERNATIONAL JOURNAL OF MANAGEMENT SCIENCE AND BUSINESS ADMINISTRATION 7, no. 4 (2021): 23–28. http://dx.doi.org/10.18775/ijmsba.1849-5664-5419.2014.74.1003.
The purpose of this paper is to briefly analyse the three existing models regulating the limits and the areas of intersectionality between the spiritual and the lay power, recognisable and identifiable in the countries of the European Community, that made possible the noticeable onslaught of secularisation in (post-)modernity. The first section will then be supplemented with a sociologically-informed analysis of the increasing desacralisation of our world, employing as a starting point Matthew Arnold’s poem, Dover Beach, foreboding the perils of loss of faith as early as the nineteenth century.
Altrudo, Christina. "Church Contributions and Church Attendance." Miami University Honors Theses / OhioLINK, 2005. http://rave.ohiolink.edu/etdc/view?acc_num=muhonors1110985982.
Sia, Vicente Y. "Factors affecting church growth in selected Filipino-Chinese churches." Online full text .pdf document, available to Fuller patrons only, 2004. http://www.tren.com.
Tebbs, David W. "Churches planting churches in the Evangelical Friends Church Eastern Region." Theological Research Exchange Network (TREN) Access this title online Theological Research Exchange Network (TREN), 2005. http://www.tren.com.
Wishart, G. Edward. "Designing a paradigm of church health for Pauline churches." Online full text .pdf document, available to Fuller patrons only, 2000. http://www.tren.com.
Taylor, David. "The Salvation Army, the Church and the Churches." Thesis, University of Oxford, 2013. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.606698.
This study examines the Salvation Army's emerging ecclesiological conviction and practice in an ecumenical context, and principally assesses the theological credibility of its dominant metaphor, the church as an army. The metaphor emerged in London, at the heart of the British Empire, amidst the popular jingoism of nineteenth century Victorian culture. It was directly inspired by a trans-Atlantic movement of holiness revivalism - a synthesis of Wesleyan perfectionism and American New Divinity revivalism - and was the logical outcome of the movement's emphasis upon aggressive Christianity. It was primarily chosen, not to theologically express the nature of the church, but to pragmatically organise the aggressive task of efficiently and effectively 'saving souls'. This decision stemmed from a subjective and individualistic understanding of salvation, illustrated by the abandonment of baptism and the Lord's Supper. The development of a secular model of military ranks and hierarchical governance, without theological rationale, established the movement as a disciplined and highly regulated army of 'crack troops', an autonomous denomination and yet a quasi-missionary religious order with in the church. Under pressure from a growing ecumenical consensus, it has re-articulated its identity from 'permanent mission to the unconverted' to a church, in effect the church as an army, a transition limited in ecumenical ecciesiological engagement and adequate theological reflection. In view of this, Karl Barth is chosen as a dialogue partner, for his ecumenical theology and coherent ecclesiology, which stem from a theological anthropology that rejects both individualism and subjectivism. In particular his Christological ecclesiology assists the Army in untangling confusing ecclesial strands of mission, army and church. As a result he enables the Army to reflect upon and potentially reform troubling aspects of its identity; in particular hierarchy, bureaucracy, uniformity, legalism and the replacement of the sacraments by its own sacralised practices.
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Lam, Yat-chi Alin, and 林逸孜. "An urban cell church: Kornhill Community Church, Evangelical Free Church of China." Thesis, The University of Hong Kong (Pokfulam, Hong Kong), 1998. http://hub.hku.hk/bib/B31983959.
Wilson, R. Boyce. "Church growth by church division : a Mexican model for urban church growth /." Theological Research Exchange Network (TREN), 1985. http://www.tren.com.
Lam, Yat-chi Alin. "An urban cell church : Kornhill Community Church, Evangelical Free Church of China /." Hong Kong : University of Hong Kong, 1998. http://sunzi.lib.hku.hk/hkuto/record.jsp?B25951476.
Vincelette, Gary E. "Church-to-church partnership across cultures the partnership between Highland Park Baptist Church and Byezhitsa-Bryansk Baptist Church /." Online full text .pdf document, available to Fuller patrons only, 2004. http://www.tren.com.
Lui, Ka Shing Samuel. "Developing a long-term strategy for the enhancement of church health among Fellowship of Evangelical Free Church of Australia churches and other participating churches based on natural church development concepts." Theological Research Exchange Network (TREN) Access this title online, 2005. http://www.tren.com.
Conference on the Concept of the Believers' Church (7th 1984 Anderson School of Theology). Baptism & church: A believers' church vision. Grand Rapids, Mich: Sagamore Books, 1986.
Cavanaugh, William T. "Church." In The Blackwell Companion to Political Theology, 393–406. Oxford, UK: Blackwell Publishing Ltd, 2007. http://dx.doi.org/10.1002/9780470997048.ch28.
Cavanaugh, William T. "Church." In The Wiley Blackwell Companion to Political Theology, 431–43. Chichester, UK: John Wiley & Sons, Ltd, 2018. http://dx.doi.org/10.1002/9781119133759.ch31.
Varnam, Laura. "Church." In A Handbook of Middle English Studies, 299–314. Chichester, UK: John Wiley & Sons Ltd., 2013. http://dx.doi.org/10.1002/9781118328736.ch19.
Hughes, Aaron W., and Russell T. McCutcheon. "Church." In Religion in 50 More Words, 29–34. London: Routledge, 2021. http://dx.doi.org/10.4324/9781003196631-5.
Franken, Leni. "State Church or Established Church." In Liberal Neutrality and State Support for Religion, 183–98. Cham: Springer International Publishing, 2016. http://dx.doi.org/10.1007/978-3-319-28944-1_14.
Mathew, A. M. "Iconography, Church Architecture, Church Decoration." In The Harp (Volume 17), edited by Geevarghese Panicker, Rev Jacob Thekeparampil, and Abraham Kalakudi, 45–48. Piscataway, NJ, USA: Gorgias Press, 2011. http://dx.doi.org/10.31826/9781463233051-006.
Knutsen, Oddbjørn. "Church Religiosity and Church Attendance." In Social Structure and Party Choice in Western Europe, 86–131. London: Palgrave Macmillan UK, 2004. http://dx.doi.org/10.1057/9780230503649_3.
Ingalls, Monique M. "Just Like Church, Not Like Church, or Better Than Church?" In Black British Gospel Music, 62–82. London: Routledge, 2024. http://dx.doi.org/10.4324/9781003259800-4.
Jakovljević, Živojin. "SVEŠTENI KANONI PRAVOSLAVNE CRKVE O SABORNOSTI KAO NAČELU CRKVENE UPRAVE." In MEĐUNARODNI naučni skup Državno-crkveno pravo. University of Kragujevac, Faculty of law, 2023. http://dx.doi.org/10.46793/dcp23.223j.
The key characteristic of the Orthodox Church, expressed in the Nicene Creed, is that the Church is one, holy, conciliar and apostolic. Although it consists of many local churches, which have their own national characteristics and independent governance, the Orthodox Church is nevertheless one in spirit, faith and equality of power. This goal of this paper is to examine conciliarity as the key principle on the basis of which the Orthodox Church governs itself since its inception, which is based on the Holy Scriptures, the Holy Tradition, the teaching of the holy Apostles, the decisions of the Ecumenical Councils and the rules of the church fathers. Particularly, this paper focuses on the Orthodox Church’s view on the question of power, primacy and authority from the perspective of the principle of conciliarity
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Ikonnikova, Elena. "ORTHODOX CHURCHES OF HARBIN IN THE BOOKS OF NATALIA ILYINA." In 10th International Conference "Issues of Far Eastern Literatures (IFEL 2022)". St. Petersburg State University, 2023. http://dx.doi.org/10.21638/11701/9785288063770.27.
The images of Orthodox churches in the Natalia Ilyina’s books are fragmentary, but with careful reading they allow us to restore the cultural image of Harbin in the first half of the twentieth century. Natalia Ilyina never writes the full names of temples and, most often, uses the word “church” in books. The writer tells about a variety of Orthodox places in Harbin: St. Nicholas Cathedral (St. Nicholas Cathedral) Cathedral (not far from it the writer lived in the first years of her stay in Harbin), as well as a number of other Harbin churches: St. Sophia Cathedral (the Church of St. Sophia, St. Sophia Church), the temple of the Iver Icon of the Mother of God, the Alekseevskaya Church in Modyagou (the name of one of the districts of Harbin), the Kazan-Bogoroditsky Monastery and the Church of the Assumption of the Blessed Virgin. Natalia Ilyina associates the Orthodox Church not only with religion, but with the space in which the heroes of the books dream about their future, go through difficult times of personal and public life, and remember Russia.
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Isbasoiu, Iulian. "CHURCH ARCHITECTURE IN THE ROMANIAN ORTHODOX CHURCH. THE ROMANIAN ARCHITECTURAL CHURCH STYLES." In SGEM 2014 Scientific SubConference on ARTS, PERFORMING ARTS, ARCHITECTURE AND DESIGN. Stef92 Technology, 2014. http://dx.doi.org/10.5593/sgemsocial2014/b41/s15.070.
Vasiljević, Aleksandar. "PRAVNA ZAŠTITA CRKVENE IMOVINE: PRAVNO-ISTORIJSKA ANALIZA, USTAV SRPSKE PRAVOSLAVNE CRKVE I ZAKON O CRKVAMA I VERSKIM ZAJEDNICAMA." In MEĐUNARODNI naučni skup Državno-crkveno pravo. University of Kragujevac, Faculty of law, 2023. http://dx.doi.org/10.46793/dcp23.315v.
tate-ecclesiastical law as a discipline that regulates relations between the state and the church, with the example of the protection of church movable and immovable property, confirms the importance of agreement between secular and autonomous law. The legal and historical analysis of the state legal sources created in comparison with the church canons of the Ecumenical and Local Councils laid the foundations for the law protection of church property. Through examples of Serbian medieval legal sources, the author indicates that the attitude towards church property was inherited from Byzantium, accepted and passed on in modern times. Along with natural updating and revision, the legal protection of church property is regulated by modern state and church-legal sources in the Republic of Serbia. The relationship to church property in secular law is regulated today by the Law on Churches and Religious Communities, which is not only harmonized with the highest state act, but its fullness is realized through a complementary relationship with the highest legal act of autonomous law. Legal protection of church property is a model and direction for other examples in the field of state-ecclesiastical law.
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Empler, Tommaso, Fabio Quici, Adriana Caldarone, Alexandra Fusinetti, and Maria Laura Rossi. "Chiese fortificate all’Isola d’Elba tra l’XI e XVI secolo." In FORTMED2020 - Defensive Architecture of the Mediterranean. Valencia: Universitat Politàcnica de València, 2020. http://dx.doi.org/10.4995/fortmed2020.2020.11483.
Fortified churches between the eleventh and sixteenth centuries on Elba IslandAgainst the threat of Islamic, Norman and Greek pirates, starting from the eighth century, or due to conflicts with the Genoese, Catalans, Neapolitans and French, up to the English and Dutch corsairs from the sixteenth century, Elba island is organized with a respectable defensive apparatus, especially thanks to the Pisans and the Lordship of the Appiano. In addition to a system of fortresses, towers positioned on the shore of the beaches and watch towers placed on the mountain, the presence of some fortified churches from the eleventh century until the sixteenth century is very unusual: the church of San Niccolò in San Piero in Campo, the church of Sant’Ilario, the church of San Niccolò in Poggio, and of the church of Saints Martyrs Giacomo and Quirico in Rio nell’Elba. Main tasks of the research are: study of the transformations of the churches of San Niccolò in San Piero in Campo and of the church of Sant’Ilario, located on the southern slope of Monte Capanne, where was used the construction technique of the granite of the Elba; the way of communicating cultural heritage among scholars or tourists who are fascinated by such structures. Through an initial operation of instrumental survey with 3D laser scanning and drone photogrammetry it is possible to return the current 3D models of the churches. The second step goes on two main directions: on one hand identifying the conservative restoration operations for the fortified churches; on the other hand allowing the dissemination to a wider public of the history of the two fortified churches.
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Bataveljić, Dragan, and Wolfgang Rohrbach. "POLOŽAJ SRPSKE PRAVOSLAVNE CRKVE U USTAVIMA MODERNE SRBIJE." In MEĐUNARODNI naučni skup Državno-crkveno pravo. University of Kragujevac, Faculty of law, 2023. http://dx.doi.org/10.46793/dcp23.185b.
In this paper the author first presents the history of Serbian Orthodox church which dates from the Middle Ages, pointing out its autonomous status which was proclaimed in 1219. The development of Serbian Orthodox Church and its rising to the highest dignity lasted one and half century when its further progress was interrupted by Ottoman conquest. The period of their rule was very harsh for Serbia and its people, as well as for their church since the Ottomans systematically vandalized and destroyed medieval monasteries and Orthodox churches. Its rise to the rang of patriarchate in 1346 lasted only one century, since after the fall of Smederevo in 1459 the Patriarchate of Peć was terminated. The following century was Dark Age for the survival of our church and the fight for its revival. Finally in 1557, the patriarchate was restored with its seat in Peć and remained there for two centuries to be terminated again in 1776. It was not before the middle of the 19th century that the hierarchy in Karlovac established the Patriarchate of Serbian Church in Sremski Karlovci which at that time belonged to Habsburg Monarchy. However, the position of Serbian Orthodox Church did not improve and only with the passing of Hattisharif, the Sultan’s charter, in 1830, did the Serbian Orthodox Church receive the true autonomy with the prospects of better days ahead. Yet, again, the First World War brought new destruction of churches and persecution of priests and church dignitaries. The creation of the first state of South Slavs, Yugoslavia, and the events that followed gave hope that a comprehensive revival of the church would take place, along with its improved position. But this hope was dispersed with the outbreak of the Second World War. After the war and the establishment of a communist government and its repression of all religious activities, the Serbian Orthodox Church faced bleak future. Only in 1990s did the situation change. The author of this paper has followed the origin, development, position, status and all other relevant aspects of Serbian Orthodox Church analyzing the available documentation, particularly the constitutions that were adopted in various historical periods, all the way up to the latest one, so called Mitrovdan Constitution, adopted in 2006.
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Andrić, Milan. "PRAVNO DEJSTVO UREDBE O AUTORSKIM PRAVIMA SRPSKE PRAVOSLAVNE CRKVE I NjENIH ARHIJEREJA/PATRIJARAHA, MITROPOLITA I EPISKOPA/ I MOGUĆI DOMETI NjENE PRIMENE U PRAVNOM SISTEMU REPUBLIKE SRBIJE." In MEĐUNARODNI naučni skup Državno-crkveno pravo. University of Kragujevac, Faculty of law, 2023. http://dx.doi.org/10.46793/dcp23.333a.
This paper deals with the Regulation on copyright of the Serbian Orthodox Church and its bishops, as well as its possible scope in terms of direct application in the RS legal system. It was adopted after several decades of legal disputes and doubts that existed in the everyday life of the Church regarding the legal protection of intellectual property. Namely, as a rule, the state legislation did not sufficiently respect the legal nature, as well as the canonical regulations concerning author's works as intellectual creations of dignitaries of our Holy Church. The regulation was adopted on the basis of the constitutional position of the Serbian Orthodox Church in the legal order of the RS. Namely, the provisions of Article 44, paragraph 2 of the Constitution of the RS stipulate that "churches and religious communities independently organize their internal organization and manage their affairs independently." On the other hand, the provision of Article 44, Paragraph 2 of the State Constitution stipulates the principle of separation of the church from the state. From these fundamental constitutional provisions, the specific rights provided for in the Law on Churches and Religious Communities emerge, which provisions stipulate that "the Serbian Orthodox Church is authorized to independently arrange and implement its order and organization and to independently carry out its internal and public affairs (paragraph 6. paragraph 3 of the Law).The provisions of this law provide that "the state cannot interfere with the application of the autonomous regulations of the SOC", the aim of the work is to show the possible scope of this Regulation in the legal system of our country, especially bearing in mind the growing number of court and other proceedings in the field of copyright protection in the church system, which are being conducted or will be initiated, and inevitably require the appropriate (suspicious) application of the autonomous regulations of churches and religious communities for the sake of a fair and regulation-based solution for these extremely important legal relations.
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Т.П., Тимофеева,. "VLADIMIR PARISH CHURCHES, LOST IN THE XVII-XVIII CENTURIES." In Археология Владимиро-Суздальской земли. Crossref, 2021. http://dx.doi.org/10.25681/iaras.2021.978-5-94375-365-7.80-97.
В статье рассматривается история восьми приходских церквей, исчезнувших в XVII-XVIII вв.: упоминания о них и их земле в писцовых книгах, патриарших окладных книгах, книгах пустовых церковных оброчных земель, приводятся другие документы, а также изобразительные и картографические источники. Заостряется внимание на церковной земле, существовавшей долгое время после закрытия церкви. Обоснована локализация ряда церквей. Выясняются общие закономерности в истории этих церквей. В целом тема рассматривается впервые. The article deals with the history of eight parish churches that disappeared in the XVII-XVIII centuries: references to them and their land in the scribal books, patriarchal salary books, books of empty church votive lands, other documents, as well as pictorial and cartographic sources. Attention is focused on the church land that existed for a long time after the closure of the church. The localization of a number of churches is justified. The general patterns in the history of these churches are being clarified. In general, the topic is considered for the first time.
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Parashchevin, Maksym. "Changes in the confessional identification of the orthodox in Ukraine in the conditions of Russian aggression." In Sociology – Social Work and Social Welfare: Regulation of Social Problems. Видавець ФОП Марченко Т.В., 2023. http://dx.doi.org/10.23939/sosrsw2023.082.
Background: One of the main characteristics of the Ukrainian religious field is conflict between two large Orthodox Churches – Ukrainian Orthodox Church (UOC) and Orthodox Church of Ukraine (OCU). These Churches embrace most part of orthodox population and it makes their conflict potentially dangerous for society. The Russian invasion February 24, 2022 makes many problems for UOC because it is considered to be part of state-depending Russian Orthodox Church. As a result, many believers turned their backs on this church, and the state changed its politics toward it rather harshly. But the extent of the changes in belonging to this church remains uncertain and requires assessment. Purpose: To assess the changes in mass self-identification with Ukrainian Orthodox Church in condition of Russia-Ukraine war. Methods: The analysis of statistical data of the moving of religious community in Ukrainian religious field and analysis of data of confessional identification in national representative public opinion polls. Results: Data of public opinion polls show that on the level of identification with the UOC a significant impact was made by large-scale Russian invasion on February 24, 2022 only. Only in the polls in 2022 there was a significant decrease in the corresponding figure. However, the level of such identification has remained stable even in the situations of the Russian aggression of 2014-2021. Conclusion: Data of public opinion polls show that the large-scale Russian invasion of 2022 has significantly influenced the adherence to and the orientation of the UOC. But at the same time, assessments of such changes, which are making on the confessional identification in these surveys, may be somewhat overstated, and they should be treated with great caution, especially if you base on them a politics in such dangerous area as religion. The UOC has been facing powerful challenges for many years. These challenges have dramatically increased since February 24, 2022, but even now this Church has shown considerable sustainability and the issue of halting of its functioning remains quite conflict-prone, while the benefits from its closing seem rather doubtful. Keywords: confessional identification, confessionals changes, Russian aggression, Ukrainian Orthodox Church, Orthodox Church of Ukraine, Ukraine
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Džomić, Velibor. "USTAV SRPSKE PRAVOSLAVNE CRKVE OD 1947. GODINE." In MEĐUNARODNI naučni skup Državno-crkveno pravo. University of Kragujevac, Faculty of law, 2023. http://dx.doi.org/10.46793/dcp23.151x.
After the end of the Second World War, the Serbian Orthodox Church found itself in new social and political circumstances, but also in the legal system of socialist Yugoslavia, which was significantly different from the legal system of the Kingdom of Yugoslavia. In 1946, the new communist government adopted the Constitution of the Federative People's Republic of Yugoslavia, which, among other things, standardized the relationship between the Church and the state. On the territory of the newly formed socialist Yugoslavia, which had just come out of the war, the war against the Serbian Orthodox Church was still raging. From the positions of the new state authorities, liquidations and persecution of bishops, priests and believers of the Serbian Orthodox Church were carried out. Several laws were adopted that were directly directed against the Serbian Orthodox Church and other traditional churches and religious communities. The Law on the Serbian Orthodox Church from 1931 was repealed by the decision of the new communist government, as well as all other regulations that were passed until April 6, 1941. The Holy Council of Bishops of the Serbian Orthodox Church could not be convened in a regular or extraordinary session in wartime conditions and due to the imprisonment of Serbian Patriarch Gavrilo (Dožić). On November 14, 1946, Patriarch Gavrilo returned to the country and assumed his patriarchal duties. The Holy Synod of Bishops of the Serbian Orthodox Church, under the presidency of Patriarch Gavrilo, convened the Holy Synod of Bishops of the Serbian Orthodox Church for the first regular session after six years of being prevented from convening the highest church body. The session of the Holy Council of Bishops of the Serbian Orthodox Church was held from April 24 to May 21, 1947 in Belgrade. Although there is a belief that amendments to the Constitution of the Serbian Orthodox Church from 1931 were adopted at that session or that the "Constitution was changed", based on the relevant archival material and on the basis of the formal-legal element of this general ecclesiastical-legal act, it is established that The Holy Synod of Bishops, regardless of the numerous norms that have been retained from the Constitution of the Serbian Orthodox Church since 1931, actually adopted the new Constitution of the Serbian Orthodox Church. The subject of this work is the Constitution of the Serbian Orthodox Church from 1947, which is still in force in the Serbian Orthodox Church today.
Reports on the topic "Church":
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von Speyr, Adrienne. The Church as Mystery. Saint John Publications, 2022. http://dx.doi.org/10.56154/tf.
Begay, Leon, Benjamin Davison, Mark McLaughlin, Francis Menezes, Rachael Schaeffer, Jerry Anthony, Travis Kraus, and Charles E. Connerly. Church Row Neighborhood Plan. Iowa City, Iowa: University of Iowa, May 2021. http://dx.doi.org/10.17077/rep.006351.
Campbell, Heidi A., Sophia Osteen, and Grayson Sparks. 'We’re Still Here’: Reflections of the Post-Pandemic Digital Church. The Network for New Media, Religion & Digital Culture Studies, October 2023. http://dx.doi.org/10.21423/oak/1969.1/200172.
This is the final research report of the "Tech in Churches During Covid-19" research project, a three-year study of churches in Indiana who received funds from the Center for Congregation's Connecting through Technology grant, which focused on the ways technology use during the global pandemic impacted churches experience and outlook. This report presents finding from a survey of 246 church leaders about technological decisions made during the global pandemic. The aim was to better understand churches' engagement with digital media, and compare their practices and attitudes toward technology before, during and after the pandemic. Findings from this report demonstrate a positive shift between 2020 and 2023 in congregational attitudes towards technology and online services. It also highlights how the size of the congregation and the age of religious leaders making technology decisions influenced the type of digital media used and how churches adapted to digital tools.
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Campbell, Heidi A., Jennifer Daly, Sophia A. Osteen, and Andrea Wallace. Mission to Serve Tech: Churches "Lock Down" Technology During The Global Pandemic. The Network For New Media, Religion & Digital Culture Studies, January 2023. http://dx.doi.org/10.21423/oak/1969.1/197075.
This report analyzes data collected from 2700 churches of the Center for Congregations in Indianapolis through the Connect Through Tech grant program between 2020-2021. This report analyzes data gathered from applications to the CTT grant and final reports submitted by these churches, in order to learn how churches understand and perceive the role of churches, technology, and their relationship changed during the first two years of the pandemic as they incorporated digital media into their ministry work. The “Mission to Serve Tech” report explores three key themes: (1) how leaders understanding of the mission of the church may have changed during the pandemic, (2) the general understanding of how churches conceptualize the relationship between church and technology before and then later during the pandemic, and (3) the ways technology created both unique opportunities and new challenges that cause churches perceptions and actions to shift in new ways. Important findings of this report include that most churches (84.7%) used their grant funds to purchase live-streaming services and camera/video equipment (82%).
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Gaul, Roy D., Richard F. Pittenger, and Larry D. Flick. CHURCH OPAL Research and Promulgation. Fort Belvoir, VA: Defense Technical Information Center, August 2005. http://dx.doi.org/10.21236/ada437233.
Hungerman, Daniel, Kevin Rinz, Tim Weninger, and Chungeun Yoon. Political Campaigns and Church Contributions. Cambridge, MA: National Bureau of Economic Research, March 2018. http://dx.doi.org/10.3386/w24374.
Hungerman, Daniel. Race and Charitable Church Activity. Cambridge, MA: National Bureau of Economic Research, August 2007. http://dx.doi.org/10.3386/w13323.
Monier, Elizabeth. Whose Heritage Counts? Narratives of Coptic People’s Heritage. Institute of Development Studies (IDS), December 2021. http://dx.doi.org/10.19088/creid.2021.015.
This paper examines whose voices narrate official Coptic heritage, what the in-built biases in representations of Coptic heritage are and why, and some of the implications of omissions in narratives of Coptic heritage. It argues that the primary narrator of official Coptic heritage during the twentieth century was the leadership of the Coptic Orthodox Church. The Coptic Orthodox Church is the body that holds authority over the sources of heritage, such as church buildings and manuscripts, and also has the resources with which to preserve and disseminate heritage. The Church hierarchy’s leadership was not entirely uncontested, however, a middle ground was continually negotiated to enable lay Copts to play various roles and contribute to the articulation of Coptic heritage. Ultimately, though, alternative voices must operate within the limits set by the Church leadership and also negotiate the layers of exclusion set by society and state.
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Ivanova, B. Nonseen Side of the “Iron” Church in Istanbul. Prof. Marin Drinov Publishing House of Bulgarian Academy of Sciences, March 2018. http://dx.doi.org/10.7546/engsci.lv.18.01.04.
Racu, Alexandru. The Romanian Orthodox Church and Its Attitude towards the Public Health Measures Imposed during the COVID-19 Pandemic: Too Much for Some, Too Little for Others. Analogia 17 (2023), March 2023. http://dx.doi.org/10.55405/17-3-racu.
This paper discusses the religious dimension of the public debate concerning the public health measures adopted by the Romanian authorities during the pandemic and focuses on the role played by the Romanian Orthodox Church within this context. It delineates the different camps that were formed within the Church in this regard and traces their evolution throughout the pandemic. It contextualizes the position of the Church in order to better understand it, placing it within the broader context of the Romanian society during the pandemic and integrating it within the longer history of post-communist relations between the Romanian Orthodox Church, the Romanian state and the Romanian civil society. It analyses the political impact of the public health measures and the role of the Church in shaping this impact. Finally, starting from the Romanian experience of the pandemic and from the ideological, theological and political disputes that it has generated within the Romanian public sphere, it develops some general conclusions regarding the relation between faith, science and politics whose relevance, if proven valid, surpasses the Romanian context and thus contributes to a more ecumenical discussion regarding the theological, pastoral and political lessons that can be learned from an otherwise tragic experience.
