Academic literature on the topic 'Church-based values'
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Journal articles on the topic "Church-based values"
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Pusztai, Gabriella, Katinka Bacskai, and Laura Morvai. "Religious Values and Educational Norms among Catholic and Protestant Teachers in Hungary." Religions 12, no. 10 (September 26, 2021): 805. http://dx.doi.org/10.3390/rel12100805.
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There are several studies looking into the differences between state-run and church-run schools in the recruitment and retention of their teachers. In Hungary, where teachers of church-run schools do not have to meet any special official requirements, church-run education has seen a rapid expansion since 2011. The denominational schools in Hungary are faith-based government-dependent private schools. The number of both Catholic and Protestant schools has increased twofold, and the expansion is still continuing. The vast majority of the newest denominational schools used to be run by the state and were taken over extremely rapidly, along with all their teachers and students, by the church. In our present study, based on our analysis of the survey “Teachers in church-run educational institutions” (2015–2017, N = 1134), we compare Catholic and Protestant teachers from church-run schools. Our results show that there are only slight differences in teachers’ values in the different denominational schools, which implies that the value systems of those schools are highly similar. The detected differences do not depend on the denominations that operate the schools but rather on the individual teachers’ religious affiliation. The most marked differences, however, have been detected between the value systems of religious and non-religious teachers.
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Benyamin, Yoel. "Penerapan Syarat-Syarat Bagi Gembala Jemaat Berdasarkan Kitab 1 Timotius 3:1-7." Predica Verbum: Jurnal Teologi dan Misi 2, no. 2 (December 31, 2022): 133–50. http://dx.doi.org/10.51591/predicaverbum.v2i2.30.
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The requirements as a church pastor in the book of 1 Timothy 3:1-7 are very relevant to the life of the church today in determining the pastor of the church. This application by the local church is very useful in finding a qualified church pastor according to Bible values. This article appears based on text research conducted with the method of grammatical study which finally found biblical truth about the requirements for church pastors. This grammatical study uses library research methods that rely on scientific references, credible books and online articles. The author finds that the values that Paul conveyed to Timothy can be a reference for appointing a pastor in the local congregation. The implication obtained based on text research is that a church pastor must comply with the conditions taught by the apostle Paul, physically and spiritually.
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ASTAPOV, Sergey, and Alina KRASNOVA. "Religious Values in Modern Russian Society: A Philosophical Explication." WISDOM 21, no. 1 (March 26, 2022): 183–93. http://dx.doi.org/10.24234/wisdom.v21i1.586.
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This article analyses the results of sociological research on value orientations in modern Russian society, based on the philosophical explication of the concept of ‘value’. The analysis allows us to recognize that the significance of religious values in the value system of modern society depends on both – the goals of research and their methodological foundations. A philosophical understanding of the essence and nature of values is, therefore, central. Values are principles of a meaningful human life that give ideas about what is significant and important in one’s life, legitimising one’s activities as the realisation of one’s being. This article emphasises that the majority of respondents to the study, who belong to the Russian Orthodox Church, do not separate the confessional values from the moral values of traditional society. This tendency is also seen in the documents defining the social activities of the Church, although the division between confessional and moral values exists in the theology and religious philosophy of the Russian Orthodox Church. The authors of the article consider the essence and nature of values presented in Russian religious philosophy relevant to a religious worldview and assert the ontological, not moral, nature of values.
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Jo, Chulsu, Doo Hwan Kim, and Jae Woo Lee. "Sustainability of religious communities." PLOS ONE 16, no. 5 (May 7, 2021): e0250718. http://dx.doi.org/10.1371/journal.pone.0250718.
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This article focuses on the relationship between church population and sustainability. We carried out the study on a sample of Presbyterian churches in South Korea, and implemented dynamic optimization of the church population based on the Susceptible–Infected–Recovered (SIR) epidemic model. In particular, System Dynamics (SD) and Agent-Based Model (ABM) simulations are performed for a prototype model with key parameters that contribute to church growth. Potential parameters reflecting sustainability for churches trigger dramatic growth in church populations. We categorized five dimensions of sustainability with various multi-dimensional indicators in order to measure the level of sustainability, and we obtained the values of the indicators by analyzing a number of news articles searched with a text mining technique. As time-dependent values of sustainability are imposed on the generic SD model for church population dynamics as sustainable potential parameters, the optimized result reproduces specific features for the church population. We discuss the roles of key parameters for sustainable church growth, and the contributions of the churches to sustainability.
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Arriola, Kimberly R. Jacob, April Hermstad, Shauna St Clair Flemming, Sally Honeycutt, Michelle L. Carvalho, Sabrina T. Cherry, Tamara Davis, Sheritta Frazier, Cam Escoffery, and Michelle C. Kegler. "Promoting Policy and Environmental Change in Faith-Based Organizations: Description and Findings From a Mini-Grants Program." American Journal of Health Promotion 31, no. 3 (November 17, 2016): 192–99. http://dx.doi.org/10.4278/ajhp.150212-quan-724.
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Purpose. The Emory Prevention Research Center’s Cancer Prevention and Control Research Network mini-grant program funded faith-based organizations to implement policy and environmental change to promote healthy eating and physical activity in rural South Georgia. This study describes the existing health promotion environment and its relationship to church member behavior. Design. Cross-sectional. Setting. Data were obtained from parishioners of six churches in predominantly rural South Georgia. Subjects. Participants were 319 church members with average age of 48 years, of whom 80% were female and 84% were black/African-American. Measures. Questionnaires assessed perceptions of the existing church health promotion environment relative to nutrition and physical activity, eating behavior and intention to use physical activity facilities at church, and eating and physical activity behaviors outside of church. Analysis. Multiple regression and ordinal logistic regression using generalized estimating equations were used to account for clustered data. Results. Results indicate that delivering messages via sermons and church bulletins, having healthy eating programs, and serving healthy foods are associated with participants’ self-reported consumption of healthy foods at church (all p values ≤ .001). Serving more healthy food and less unhealthy food was associated with healthier eating in general but not to physical activity in general (p values ≤ .001). Conclusion. The church environment may play an important role in supporting healthy eating in this setting and more generally.
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Christanti, Rossalina, Wahju Satria Wibowo, and Yahya Wijaya. "Perceptions of Church Financial Transparency: Ethical-Theological Analysis and Financial Accountability." Evangelikal: Jurnal Teologi Injili dan Pembinaan Warga Jemaat 7, no. 1 (January 12, 2023): 35. http://dx.doi.org/10.46445/ejti.v7i1.616.
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This paper examines the perception of transparency among the Church Councils with an ethical-theological analysis and an analysis of financial accountability. The background of the problem is that there are different perceptions among the congregations regarding church financial accountability. These differences reflect differences in theological ethical content. The data collection method used is a mix-method, which uses quantitative tools by distributing questionnaires and in-depth interviews with several church assemblies. The final number of respondents is 167 church assemblies from two church groups, namely the Indonesian Christian Church of the Central Java Regional Synod (Gereja Kristen Indonesia Sinode Wilayah Jateng/GKI SW Jateng) Region of Solo and the Javanese Christian Churches (Gereja-gereja Kristen Jawa/GKJ) Region of North Yogyakarta. The result is a moral obligation is proven to have a significant effect on transparency and intention to disclose financial information to the congregation. This moral obligation to make church finances transparent is based on the church community or congregation members. The ethical drive mainly comes from the community. Theologically, this result on the one hand confirms the existence of the church as a community of faith that drives the formation of values. On the other hand, it presents an opportunity for the church to make a program that formed a personal value of transparency in the Church Council. The research contribution is to the development of the Church Council's guidance on financial accountability and the development of theological ethical values.
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Buda, Daniel. "Orthodoxy and Evangelicalism: An Overview of Their Relationship from the Perspective of Moral Values." Religions 12, no. 6 (May 26, 2021): 383. http://dx.doi.org/10.3390/rel12060383.
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Orthodox–Evangelical relationships are dominated by proselytism (at least in Eastern Europe and in the former Soviet Union). This is understood as church conversion practiced through unfair means among people who are already Christians, belonging to so-called “historical churches.” However, beyond it, there is a real potential for cooperation using moral values as a starting point. As there is an increasing disagreement between the Orthodox and mainline Protestant on moral values, the Orthodox and Evangelicals might increase their cooperation as they witness traditional values of Christianity. This kind of cooperation might be partially contextual, but it is based on Biblicism, which both Orthodox and Evangelicals share as a core value. As this cooperation, based on shared moral values, certainly has real potential, and has to be used for the good of Christianity, it might also have its limitations. Orthodox Christians and Evangelicals have shared common moral values, but each one of them might interpret the content of these values differently. One of the differences in interpreting and explaining the content of moral values might be given by the different interpretations of what is called church tradition.
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Lavrenova, Svetlana A. "Dignity, freedom and human rights: A comparative analysis of the teachings of the Roman Catholic and Russian Orthodox churches." Issues of Theology 4, no. 1 (2022): 134–50. http://dx.doi.org/10.21638/spbu28.2022.107.
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The social teachings of Christian churches answer a number of important questions of public life. Such issues include dignity, freedom, and human rights. The task of Church social teaching is to assess modern socially significant problems, state-church relations, and church-social issues and to formulate the official position of the Church on the challenges of modernity based on centuries-old Christian teachings and church traditions. The subject of this research is a comparative analysis of Catholic and Orthodox social teachings on the issue of granting a Christian personal rights and freedoms. The research methodology is based on a comparative analysis of church documents in cultural-historical and socio-political contexts. The work examines the history and development of legal doctrine in the Roman Catholic and Russian Orthodox Churches. Particular attention is paid to an examination of official church documents, including papal encyclicals, documents of the Second Vatican Council of the Roman Catholic Church, documents of social issues adopted at the Councils of Bishops of the Russian Orthodox Church. Based on the historical and ideological context of the two positions in relation to human rights, the work reveals the general provisions and differences in the Catholic and Orthodox understanding of this issue. The article argues that, despite the existing differences, these teachings are united by a common desire to bring a moral dimension and an orientation towards Christian values into public and political life.
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Ershova, Maria, and Jan Hermelink. "Spirituality, Administration, and Normativity in Current Church Organization." International Journal of Practical Theology 16, no. 2 (May 2013): 221–42. http://dx.doi.org/10.1515/ijpt-2012-0015.
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Abstract The paper addresses issues regarding the current balance between spirituality and administration in different church denominations using an interdisciplinary approach which combines management science and theology. It presents a comparative study of organizational culture of the Roman Catholic Church, a Lutheran church, and a Reformed church with the use of the questionnaire based on the Competing Values Framework (Cameron/Quinn) and qualitative interviews with leading persons in church. The authors discuss the findings from two different but complementary perspectives: in relation to the four types of organizational cultures in the Cameron/Quinn framework, and as a result of the specific denominational semantics represented in the questionnaire used for the study. The results show how the question of modernity is reflected in organizational culture of churches, and how deeply the respondents’ perception of church is influenced by inherent normativity. One of the central conclusions is that religiously rooted normativity serves as an instrument of balancing the administrative and the spiritual in church.
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Fylypovych, Liudmyla O. "Actualization of family values in the post-sacral day: Challenges for the State and Church." Religious Freedom, no. 21 (December 21, 2018): 8–18. http://dx.doi.org/10.32420/rs.2018.21.1214.
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The article is devoted to the problems of the modern family faced with the complicated challenges of the XXI century in post-secular society.
In place of the religious world order, which regulated family relations for millenia, based on unchanging religious dogmas, a new era comes, which strongly refuses religious consecration of marriage and family, in a new way constituting the relations of secular state and church, desacralizes morality. The secular gradually covers the family and family ties, partly solving prejudiced problems of inequality of articles and generations, inequalities of social roles, and so on. Instead of changing the religious model of the family, a new type of family relationship comes in, based on the freedom of each member of the family, freeing them from slavery.
However, the secular day raises new problems, including social orphanhood, violence, single-parent families, drug addiction, etc., which need to be resolved in the post-secular society. These problems are perceived as religious (religious-based families) and non-religious (families that do not put God or gods at the heart of their relationship) families who are looking for ways out of the crisis.
The article defines the signs of this post-secular society, where both religious and secular ones exist simultaneously. In return, the separation of the secular from the religious and the suppression of the religious secular, the absolute priority of the secular over the religious comes another model. Religion on the wave of religious revival is actively included in the public sphere, is clearly represented in various social projects, including family, so that religion gradually increases its authority and influence.
In this situation, facing the complex challenges facing the family, the religious and secular worlds are forced to seek such forms of communion in order to jointly solve the problems that have arisen. Ukraine still has to overcome mutual distrust, ignorance of opportunities of each other, accumulate resources, since both the church and the state work on one subject - a citizen of the state and a believer church.
Dissertations / Theses on the topic "Church-based values"
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Dalseno, Michael Peter, and n/a. "Made in the Image of the Church: The Transmission of Church-Based Values." Griffith University. School of Curriculum, Teaching and Learning, 2003. http://www4.gu.edu.au:8080/adt-root/public/adt-QGU20030731.102027.
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Following the completion of four minor research projects as part of a doctoral program at Griffith University, Brisbane, Australia, the writer developed an interest in the church-based values and beliefs held by students in Ministry Training Colleges (MTCs). The four minor projects revealed that a strongly embedded culture seemed to exist within the Assemblies Of God (AOG) in Australia. The aim of this study was to investigate the transmission of church-based values to students in an AOG, Ministry Training College (MTC) context. It undertakes this task by asking five Research Questions: What values are transmitted in AOG church contexts? ; From what principal sources do the values come? ; Why are the values transmitted in AOG church contexts? ; How, and by what means, are these values transmitted? ; and How and why would students choose to acquire these values? After briefly describing the religious context in Australia, defining the meaning of values, and examining various models of transfer, the dissertation includes a review of the literature relevant to values processes. The review is organized according to the Research Questions. From this, a theoretical explanation is produced that anticipates how values processes may impact on MTC students in an AOG context. A suitable method was selected, namely interactive interviews, from which to obtain data relevant to the Research Questions. Six student subjects from a MTC in Australia, as a selected group of AOG participants, were subsequently interviewed and the data were organized, presented and analyzed. The data analysis and interpretation confirmed the theoretical position taken as far as their overall applicability to values transfer was concerned, namely: the values transmitted are primarily charismatic values, with some lesser emphasis on character values; the sources from which the values come are primarily Christian-influenced; the values are transmitted in AOG contexts because AOG churches, departments and ministries aim to be change agents in the community, to promote church continuance, and to a lesser extent, to motivate their members; the values are transmitted through various AOG communicative methods and through utilizing suitable venues for facilitating transmission. Low-Road conditions (i.e., transferring values across highly similar situations) are utilized; and MTC students choose to acquire values because of their personal interests and passions, including their desire to be accepted within the AOG church. However, the data also indicate that the unique, personal characteristics of MTC students strongly impact on the way they engage with values processes. In short, the students are highly compliant and committed to the church. However, each student respondent has his/her own set of reasons and characteristics for cooperating with church-based values. The dissertation concludes by identifying a number of issues raised by the data, that need further investigation, and by discussing some of the implications arising from the data. Its key finding is that AOG students tend to eagerly acquire church-based values, even though they have different reasons for doing so, and that they present themselves to the AOG church as highly compliant. In this sense, students may be seen as "made in the image of the church".
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Dalseno, Michael Peter. "Made in the Image of the Church: The Transmission of Church-Based Values." Thesis, Griffith University, 2003. http://hdl.handle.net/10072/365580.
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Following the completion of four minor research projects as part of a doctoral program at Griffith University, Brisbane, Australia, the writer developed an interest in the church-based values and beliefs held by students in Ministry Training Colleges (MTCs). The four minor projects revealed that a strongly embedded culture seemed to exist within the Assemblies Of God (AOG) in Australia. The aim of this study was to investigate the transmission of church-based values to students in an AOG, Ministry Training College (MTC) context. It undertakes this task by asking five Research Questions: What values are transmitted in AOG church contexts? ; From what principal sources do the values come? ; Why are the values transmitted in AOG church contexts? ; How, and by what means, are these values transmitted? ; and How and why would students choose to acquire these values? After briefly describing the religious context in Australia, defining the meaning of values, and examining various models of transfer, the dissertation includes a review of the literature relevant to values processes. The review is organized according to the Research Questions. From this, a theoretical explanation is produced that anticipates how values processes may impact on MTC students in an AOG context. A suitable method was selected, namely interactive interviews, from which to obtain data relevant to the Research Questions. Six student subjects from a MTC in Australia, as a selected group of AOG participants, were subsequently interviewed and the data were organized, presented and analyzed. The data analysis and interpretation confirmed the theoretical position taken as far as their overall applicability to values transfer was concerned, namely: the values transmitted are primarily charismatic values, with some lesser emphasis on character values; the sources from which the values come are primarily Christian-influenced; the values are transmitted in AOG contexts because AOG churches, departments and ministries aim to be change agents in the community, to promote church continuance, and to a lesser extent, to motivate their members; the values are transmitted through various AOG communicative methods and through utilizing suitable venues for facilitating transmission. Low-Road conditions (i.e., transferring values across highly similar situations) are utilized; and MTC students choose to acquire values because of their personal interests and passions, including their desire to be accepted within the AOG church. However, the data also indicate that the unique, personal characteristics of MTC students strongly impact on the way they engage with values processes. In short, the students are highly compliant and committed to the church. However, each student respondent has his/her own set of reasons and characteristics for cooperating with church-based values. The dissertation concludes by identifying a number of issues raised by the data, that need further investigation, and by discussing some of the implications arising from the data. Its key finding is that AOG students tend to eagerly acquire church-based values, even though they have different reasons for doing so, and that they present themselves to the AOG church as highly compliant. In this sense, students may be seen as "made in the image of the church".Thesis (Professional Doctorate)
Doctor of Education (EdD)
School of Curriculum, Teaching and Learning
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Kyle, Douglas N. "Mobilizing and empowering people based upon God's unique design of each individual for Christian service at Green Valley Church." Theological Research Exchange Network (TREN), 1999. http://www.tren.com.
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Van, der Westhuizen Zander. "Mentorship narratives in a local congregation : a postfoundational practical theological study." Thesis, Pretoria : [S.n.], 2009. http://upetd.up.ac.za/thesis/available/etd-04072009-182152/.
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McNamee, Lacy Urbantke. "Organizing the immaterial : examining the communicative constitution of a congregationalist church." Thesis, 2010. http://hdl.handle.net/2152/ETD-UT-2010-08-2008.
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This study investigates the relationship between faith, communication, and organization in a large Baptist church. A chief purpose of this study is to describe and interpret potential communicative dimensions and consequences of immateriality (e.g., faith-oriented influences) for organizations and their members. This investigation also interrogates organizational communication scholars’ theoretical understandings of how communication constitutes complex organizations (McPhee & Zaug, 2000; Taylor & Van Every, 2000; see also Putnam & Nicotera, 2009). Toward this end, I conducted an extended case study of a large Baptist church. This research process was guided by descriptive, interpretive, and evaluative questions regarding (a) the nature and interplay of various discourses in the organization, (b) member interpretations and communicative consequences of these discourses, and (c) the implications for a communicative ontology of organizational constitution.
Data collection consisted of formal meeting observations, semi-structured interviews, and examination of multiple organizational documents that presumably inform the church’s organizational processes. In total, I observed 26 formal meetings (52 hours of observation), conducted 40 interviews with pastors, support staff, and lay leaders, and examined seven documents generated by the church and related institutional bodies. Two forms of analysis were employed to strengthen the case studying findings, an ethnographic discursive analysis of the meeting interactions and a narrative analysis derived largely from the interview data.
The ethnographic discourse analysis examines three communication codes that governed the organization’s meeting interactions. I refer to these codes as keep the faith, secular thinking, and business as usual and explore potential patterns and consequences of their collective use. This analysis was supplemented by an additional narrative analysis of interview data that highlighted four narratives representing the varied ways that participants shape and are shaped by the organization. The congregationalist and spiritual authority narratives are more widely espoused and endorsed in organizational literature while the rubber stamp and separation narratives reveal a more hesitant or regretful confession of church organizing processes. I synthesize these findings by discussing the theoretical and practical implications of immaterial influences on organizational constitution, particularly in non-profit or third sector contexts.text
Books on the topic "Church-based values"
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Frank, Shouldice, ed. Community and the soul of Ireland: The need for values-based change. Dublin: Liffey Press, 2002.
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Zelinsky, Edward A. Taxing the Church. Oxford University Press, 2017. http://dx.doi.org/10.1093/oso/9780190853952.001.0001.
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This book explores the legal and tax policy issues that arise when churches and other religious institutions are taxed or exempted. Churches and other religious institutions are treated diversely by the federal and state tax systems. Sectarian institutions pay more tax than many believe. In important respects, the states differ among themselves in their respective approaches to the taxation of sectarian entities. Either taxing or exempting churches and other sectarian entities entangles church and state. The taxes to which churches are more frequently subject—federal Social Security and Medicare taxes, sales taxes, real estate conveyance taxes—fall on the less entangling end of the spectrum. The taxes from which religious institutions are exempt—general income taxes, value-based property taxes, unemployment taxes—are typically taxes with the greatest potential for church-state enforcement entanglement. It is unpersuasive to reflexively denounce the tax exemption of religious actors and institutions as a subsidy. Tax exemption can implement the secular, nonsubsidizing goal of minimizing church-state enforcement entanglement and thus be regarded as part of a normative tax base. Taxing the church or exempting the church involves often difficult trade-offs among competing and legitimate values. On balance, our federal system of decentralized legislation makes these legal and tax policy trade-offs reasonably, though there is room for improvement in particular settings.
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Gleeson, Jim, and Peta Goldburg. Faith-Based Identity of Catholic Schools. Taylor & Francis Group, 2019.
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Bohan, Harry, and Frank Shouldice. Community and the Soul of Ireland: The Need for Values-Based Change, Conversation. Liffey Press, 2003.
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Bogdanović, Jelena. Conclusion. Oxford University Press, 2017. http://dx.doi.org/10.1093/acprof:oso/9780190465186.003.0007.
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The conclusion summarizes the major findings that reveal the canopy as a spatial and symbolic unit of sacred space. The creation and framing of sacred space in Byzantine-rite churches was achieved by the means of a canopy on multiple levels and scales. By featuring canopies as essential architectural and ontological constructs in the Byzantine church, the study calls for wider discussions about the additive and modular design processes in the Byzantine domain and beyond. The book claims that such a design was based on a canopy as a spatial unit and diagrammatic architectural parti. It emphasizes the fine merging of the total design of Byzantine churches within canopies, inclusive of their form and associated values. Canopies uncover the diagrammatic reasoning behind their tectonics and creation, which in turn alter how we perceived the aesthetics, spirituality, and meaning of Byzantine churches, as evidenced in Byzantine reasoning about space and the frame.
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Jarjour, Tala. Sense and Sadness. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780190635251.001.0001.
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Sense and Sadness is a story of the living practice of Syriac chant in Aleppo, Syria. To understand and explain this oral tradition, the book puts forward the concept of the emotional economy of music aesthetics, an economy in which the emotional and the aesthetic interrelate in mutually indicative ways. The book is based on observing chant practice in the Syrian Orthodox Church in contemporary contexts in the Middle East and beyond, while keeping as its nexus of analysis the Edessan chant of St. George’s Church of Hayy al-Suryan and focusing on Passion Week. It examines written sources on the music of Syriac chant in light of ethnographic analysis, thus combining various modes of knowledge on this problematic subject. This historically informed reading of an early Christian liturgical tradition reveals contemporary modes of significance in the dynamic social and political surroundings of a community that endures exile after exile. The book thus places the music, and its subject(s), in a global context the only stable element of which is uncertainty. The first of the book’s four parts addresses issues of contextuality, such as geographic and temporal situationality, along with musical complexity in conceptions of modality. The second and third parts address overlapping modes of knowledge and value, respectively, in the musical ecclesiastical enterprise. The final part brings together the book’s subthemes. Spirituality, ethnic religiosity, authority, and value-based forms of identification and sociality are brought to bear on analyzing ḥasho: the mode, emotion, and time of commemorating divine suffering and human sadness.
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Day, Abby. Why Baby Boomers Turned from Religion. Oxford University PressOxford, 2022. http://dx.doi.org/10.1093/oso/9780192866684.001.0001.
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Abstract Mocked, vilified, blamed, and significantly misunderstood—the ‘Baby Boomers’ are members of the generation of post-World War II babies who came of age in the 1960s. Their parents of the 1940s and 1950s raised their Boomer children to be church-attenders and respectable, and yet in some ways demonstrated an ambivalence that permitted their children to spurn religion and to eventually raise their own children to be the least religious generation ever. The Baby Boomers studied here, living in the UK and Canada, were the last generation to have been routinely baptised and taken regularly to mainstream, Anglican churches. So, what went wrong—or, perhaps, right? This book, based on in-depth interviews and compared to other studies and data, is the first to offer a sociological account of the sudden transition from religious parents to non-religious children and grandchildren, focusing exclusively on this generation of ex-Anglican Boomers. Now in their 60s and 70s, the Boomers featured here make sense of their lives and the world they helped to create. They discuss how they continue to dis-believe in God yet have an easy relationship with ghosts and did not, as theologians are wont to argue, fall into an immoral self-centred abyss, but forged different practices and sites (whether in ‘this world’ or ‘elsewhere’) of meaning, morality, community, and transcendence. They also reveal the kind of values, practices, and beliefs they transmitted to the future generations, helping shape non-religious identities of Generation X, the Millennials, and Generation Z.
Book chapters on the topic "Church-based values"
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Tarigan, Yusuf, Sukaria Sinulingga, and Linda Trimurni Maas. "The Influence of Organizational Behavior on the Sustainability Services of the Ate Keleng Foundation of Karo Batak Protestant Church." In Proceedings of the 19th International Symposium on Management (INSYMA 2022), 566–70. Dordrecht: Atlantis Press International BV, 2022. http://dx.doi.org/10.2991/978-94-6463-008-4_72.
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AbstractThe sustainability of a foundation as a nonprofit organization depends on donations from domestic and abroad and the influence of its leaders. Donation influences whether the foundation can continue its services. Based on several studies, it was found that the foundation’s sustainability does not only depend on financial sources or its leaders but on its consistency in carrying out its vision, mission, and values, openness to diversity, and volunteerism spirit of all foundation elements’ behavior. This research aims to find the influence of organizational behavior: individuals, division/groups and organization’s structure on the effectiveness and sustainability of a foundation. The study is qualitative descriptive research. The data collection was conducted on the respondents through interviews/questionnaires, direct observation, and literature studies or related documents and references. After an in-depth analysis of the research results, it can be concluded that organizational behavior is greatly affected by the foundation’s sustainability and becomes one of the main determinants that is believed to be stronger than financial and leadership. The study’s results can be a reference for nonprofit organizations to remain to exist to continue their works in social, religious, or humanitarian fields.
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Sirris, Stephen, and Harald Askeland. "Introduksjon til kirkelig organisering og ledelse. Et verdibasert og praksisorientert perspektiv." In Kirkelig organisering og ledelse, 9–31. Cappelen Damm Akademisk/NOASP, 2021. http://dx.doi.org/10.23865/noasp.129.ch1.
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This chapter introduces the subject matter of this book – church organizing and leadership – and key concepts. The book’s point of departure is recent reforms in the Church of Norway as well as broader cultural and societal changes. This chapter answers the question: How can organization and leadership in the Church of Norway be understood as values-based and practice-oriented? We provide a conceptual framework that serves as the epistemic anchoring of this anthology. First, an institutional values-based approach (Selznick, 1957) takes into account the values and identity of the church as a religious organization. Second, a practice-oriented approach (Mintzberg, 2009), grounded in empirical studies, emphasizes how practices are performed and understood by individual leaders and collectives. These main perspectives facilitate our contextual interest in the Church of Norway focusing on the congregational level embedded in various other levels and interactions between various actors, including leaders, clergy and lay people. We position the individual chapters within the conceptual framework of the book before summarizing its key contributions.
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Chivasa, Norman. "Managing Conflict in Faith-Based Organizations in Zimbabwe." In Organizational Conflict [Working Title]. IntechOpen, 2021. http://dx.doi.org/10.5772/intechopen.96932.
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One of the basic theories commonly believed in the secular world today is that conflict is inevitable which means that individuals and groups have needs, interests, dislikes, likes, partnerships, values and preferences which are often not compatible. This is also true of faith-based organizations. Using the Apostolic Faith Mission in Zimbabwe church as a point of reference, this article argues that in Christian circles there is need to deliberately develop a perspective of conflict that reflects conflict as a positive force that generates both co-existence and growth in the church to counter the conventional view in the majority of churches that consider conflict as a destructive force. In the Apostolic Faith Mission church, intra-church disputes have a negative effect on the wellbeing of individuals and groups (the church) as conflict creates rivalry, hostility, divisions, hate, breakaways, among others. This is because a strongly adversarial attitude to conflict of all sorts is reflected in the approach of the church to conflict and in particular, some pastors have responded with legal action against the disciplinary activities of the church. Consequently, this article suggests that faith-based organizations should appreciate the importance of conflict for positive growth and development as a good number of Christians today are still pessimistic about conflict.
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Evrard, Albert Ed, and Praveen Martis. "7 Christian thinking and acting in nanotechnologies: Reflection based on the principles and values of the Social Teaching of the Church based on apps concerning old people." In Ethics in Nanotechnology, 121–56. De Gruyter, 2021. http://dx.doi.org/10.1515/9783110719932-007.
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McIvor, Méadhbh. "Getting Rights ‘Right’." In Representing God, 97–116. Princeton University Press, 2020. http://dx.doi.org/10.23943/princeton/9780691193632.003.0005.
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This chapter examines how human rights language is deployed at Christ Church. Although Christianity and human rights are sometimes genealogically linked, English law's replacement of the 'passive accommodation' of religion with the more robust 'prescriptive regulation' of a positive right to freedom of religion is experienced by some conservative Protestants as a dilution of their religious liberty. Drawing on comparative Melanesian ethnography, the chapter discusses the values of individualism and relationalism in global Christianities to argue that, for those at Christ Church, the perceived egocentrism of rights-based claims is thought to undermine the relationality necessary for a successful gospel encounter. For this reason, Christ Churchites encourage one another to forgo their rights for the sake of the gospel. This suggests that, even among those who embrace the interior, conscience-driven understanding of religion privileged by Euro-American law, there is little faith in the state's ability to protect religious liberty, with positive rights seen to privilege secular norms over Christian morality.
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Sørensen, Marie Louise Stig, Christopher Evans, and Konstantin Richter. "A Place of History: Archaeology and Heritage at Cidade Velha, Cape Verde." In Slavery in Africa. British Academy, 2011. http://dx.doi.org/10.5871/bacad/9780197264782.003.0018.
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Early depictions of Cidade Velha's sear-frontage show a thriving, well-appointed and heavily fortified town with architectural aspirations: ships ride at anchor, the cathedral and Bishop's Palace can be seen below the plateau-top fort on the east side of the valley, the harbour is ringed with batteries, behind which poke a number of two-storey residences and church towers. The crucial point is that, as the early capital of the Cape Verde Islands, located some 350 nautical miles off the West African coast and being Portugal's main transshipment centre for the trans-Atlantic trade, all this was carried on a slavery-based infrastructure. This chapter consists of three parts. First it outlines the history of slavery from a Cape Verdean perspective. Second, it discusses interviews conducted with the local residents as they indicate how the past of slavery may affect contemporary attitudes and the values associated with the historical remains. Third, it provides a brief summary of the archaeological work started in Cidade Velha.
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Kurt, Andrew. "The King’s Coinage: The Beginning and Development of the Regal Coinage (c. 573-c. 720)." In Minting, State, and Economy in the Visigothic Kingdom. Nieuwe Prinsengracht 89 1018 VR Amsterdam Nederland: Amsterdam University Press, 2020. http://dx.doi.org/10.5117/9789462981645_ch02.
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Chapter Two analyses the transition from a pseudo-imperial coinage to an overtly Visigothic regal coinage under Leovigild. The chapter proposes a chronology of the various steps of that significant evolution, taking into account key stages in Leovigild’s reign including the rebellion of his son, Hermenegild. As the tremissis became the sole gold currency, intensified manipulation of standards and values developed alongside growing appreciation of the propagandizing use of minting, which frequently had a strong association with military operations. The chapter examines an apparently experimental period of silver coinage and a much more abundant bronze currency in certain areas, possibly emitted under the authority of municipalities or the Church. Copper-based currency brought parts of Spain in step with other Mediterranean regions.
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Powell, Fred. "Introduction." In The Political Economy of the Irish Welfare State. Policy Press, 2017. http://dx.doi.org/10.1332/policypress/9781447332916.003.0001.
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This introductory chapter first sets out the book's purpose, which is to bring a critical edge to the Irish social policy debate. It explores the narrative of the residual Irish welfare state, the failed attempts to reform and reconstruct it, and the case for a ‘Second Republic’, based upon a more egalitarian and inclusive social policy direction. The book argues that the latter can best be achieved through the introduction of a universal welfare state that would bring vision and values to a faltering republican ideal. The chapter also discusses the core characteristics identifiable in shaping the historic path development of the Irish welfare state and its future democratic possibilities. These can be broadly summarised as the colonial context; the Irish revolution; the ‘Church–State Alliance’; economic modernisation and development; cultural modernisation and secularisation; and crisis, austerity and democracy.
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Fortini Brown, Patricia. "Suitable Alliances." In The Venetian Bride, 279–89. Oxford University Press, 2021. http://dx.doi.org/10.1093/oso/9780192894571.003.0012.
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Girolamo marries off all five daughters to Friulian nobles—three to feudal lords, two to wealthy city dwellers—thus strengthening the family network of alliances. Alvise and Giovanni become priests, the latter destined to follow his uncle Michele into high church office. Girolamo’s oldest son, Sigismondo, seeks his fortune in service of the Hapsburgs. His first marriage brings him the feud of Spessa, complete with castle, in Gorizia, and a son and heir, Carlo, named after the archduke. A second marriage into a collateral Della Torre line based in imperial territory ties him ever more firmly to the Hapsburgs. Girolamo expands the castle at Villalta, grafting a seigneurial Renaissance country villa onto the medieval fortress, the complex becoming a metaphor for a feudal family that now embraces Venetian republican values. Michele is featured in Paolo Paruta’s Della perfezione della vita politica (1579), a treatise celebrating politics as civil discipline.
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OPRIŞ, MONICA, and DORIN OPRIŞ. "RUGĂCIUNEA LA PREADOLESCENŢII ŞI ADOLESCENŢII FORMAŢI ÎNTR-UN MEDIU TEOLOGIC. STUDIU DE CAZ." In Educaţie şi valori în societatea contemporană. Editura Eikon, 2022. http://dx.doi.org/10.56177/epvl.cap3.2022.ro.
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PRAYER FOR PREADOLESCENTS AND ADOLESCENTS FORMED IN A THEOLOGICAL ENVIRONMENT. CASE STUDY. The article includes the main results of a research that used the questionnaire-based survey as a method of collecting data from students aged 13-19 years, from the Orthodox Theological Seminary "Saint Simion Stefan" in Alba Iulia. The research did not include students from high school classes with a theological vocational profile and benefited from 237 responses to the questionnaire administered online. The analysis of the data shows that education in a theological environment trains students including aspects related to the pedagogy of prayer. Also, the data of our research show that through an education that values the role of personal prayer and of common prayer in the church, the differences according to gender in relation to prayer (motivations, states of mind that generate it, effects over time) decrease considerably. At the same time, the data show that girls pray more than boys, have a greater capacity to show gratitude to God for the help received, and feel the peace of mind that personal prayer provides to a greater extent than they do.
Conference papers on the topic "Church-based values"
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OHIRKO, Oleh. "HAPPY FAMILY – POWERFUL UKRAINE." In Proceedings of The Third International Scientific Conference “Happiness and Contemporary Society”. SPOLOM, 2022. http://dx.doi.org/10.31108/7.2022.32.
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The family is a community of love, the greatest treasure of our people. A person becomes a person only in the family. Modern society is interested in a strong, spiritually and morally healthy family. This is due to the fact that the family plays an important role in strengthening the health and upbringing of the younger generations, ensuring the economic and social development of society, improving the demographic processes of our state. It is in the family that the foundations of a person's character, his attitude to relatives, work, moral, social and cultural values are formed. The family is the first Church. The Church views the family as a supernatural and primary institution of society based on the voluntarily entered into God-blessed union of man and woman. Metropolitan Andrey Sheptytskytaught: "The future belongs to those nations in which marriage is a sacred thing, in which family life is pure and holy!". Key words: family; happiness; parents; children; family education; Metropolitan Andrey Sheptytsky
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Regidor Ros, José Luis, Clara Portilla Romero, Juan Valcárcel Andrés, and Pilar Roig Picazo. "Pictorial reconstruction of Palomino’s ceiling by digital techniques." In RECH6 - 6th International Meeting on Retouching of Cultural Heritage. València: Editorial Universitat Politècnica de València, 2021. http://dx.doi.org/10.4995/rech6.2021.13528.
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The case of the frescos by Palomino in the church of Santos Juanes in Valencia is a challenge that requires new alternatives to traditional mural restoration. Part of the paintings burnt in 1936 were detached and partly relocated in the vault afterwards. One third of the paintings, which were not detached, have been restored. A new phase of intervention has now begun, using a system of aesthetic reconstruction generated by digital images. This technique, already used successfully in a previous intervention, aims to recover the pictorial and functional atmosphere of this religious space.In order to fulfil the goal of trying to give a global solution to Palomino's work, it is necessary to find a chromatic solution to the apse of the church due to the absence of its original frescos. We propose the use of video mapping based on a historical black and white photograph taken by J. Alcon before the fire. Taking chromatic and iconographic references from other pictorial works that are in the same space-time context as the original painting and were executed by the same author, an aesthetic approach to the work would be made through the technique of video mapping. Mapping allows the viewer to see the pictorial and functional values of the artwork, without using an invasive form, and favours a vision of its historical-artistic context. Without physically altering the heritage, the final audiovisual presentation can reach multiple levels of information, helping the observer to understand, for example, the technique and pictorial materiality of the frescos and, at the same time, to discover the different iconographic representations.On the other hand, the successful system realised in the first phase was based on digital treatment of another historical photograph in black and white. This procedure was carried out in several ways such as straightening, rectifying and scaling of historical photograph. After the previous process, the following step was a digital colouring based on the superposition of the captures of the existing fragments to the picture taken by J. Alcon, always taking the colours of the original painting as a reference. The creation of the virtual final image also requires colour management calculations to be transformed into a printed or projected reality. The last step is to print and transfer the image to the wall. This was done with Papelgel®, a temporary support for the transfer of inkjet and pigmented printing inks. In this case the main novelty is the use of an adhesive pattern which improves the transfer of digital print fidelity and maintains the breathability of the wall. In the current phase of intervention, this system is intended to be applied to the rest of the vault once the detached fragments have been relocated to their original position.This project is an important attempt in the search for perfect harmony between the different computing elements. Information technologies offer a new and wide range of possibilities to preserve cultural heritage and participate directly in the intervention processes required for their conservation and restoration.
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Tentoma, Nefeli, Andreas Georgopoulos, and Gracia Tucci. "COMPARATIVE INVESTIGATION OF THE 3D REPRESENTATIONS OF THE HOLY AEDICULE OF THE TOMB OF CHRIST." In ARQUEOLÓGICA 2.0 - 9th International Congress & 3rd GEORES - GEOmatics and pREServation. Editorial Universitat Politécnica de Valéncia: Editorial Universitat Politécnica de Valéncia, 2021. http://dx.doi.org/10.4995/arqueologica9.2021.12153.
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The significance of preservation of cultural heritage is undeniable, which is why both their geometric documentation and the creation of their digital “twins”, i.e. reconstructions and replicas at any scale, are essential procedures. A special category of cultural heritage is sacred sites which combine historical, spiritual and religious values. The most sacred monument of Christianity is the Holy Aedicule covering the Tomb of Christ in the Church of the Holy Sepulchre in Jerusalem. This paper aims to investigate and compare the various three-dimensional representations of the Holy Aedicule of the Tomb of Christ, which exist both in physical and in digital form. Initially, the main structural phases of the Aedicule are presented, including its destructions and restorations. Moreover, the different categories of the three-dimensional representations of the monument are defined. With reference to the replicas, both the reasons of their construction and their list in the form of a dataset table are presented. More specifically, in the context of this research, the three-dimensional representations of the Aedicule are divided into two major categories: the replicas constructed worldwide and the geometric documentations of the monument's condition through the years. Regarding the replicas, a list of the discovered representations is created and this database is visualized and depicted in an online web map along with essential information with the use of an open-source Geographic Information System (GIS). Based on this visualization an online web map has been created. Furthermore, the previous geometric documentations and surveys of the Holy Aedicule of the Tomb of Christ are presented. A comparison is conducted between the 3D models of the Aedicule, which were created by the University of Florence in 2007-8 and the National Technical University of Athens in 2015-17. The impact of the Holy Aedicule across the world is examined through statistics based on the type, date of construction and location of the replicas. The possible deformations of the monument's structure are detected from the assessment of the results from both the processing and the comparison of the 3D models. In conclusion, future works are suggested focusing on the discovery of the total number of replicas worldwide and the monitoring of the condition of the Aedicule. Cultural
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Barranco Donderis, Alejandro. "The perceptive experience of the heritage landscape." In HERITAGE2022 International Conference on Vernacular Heritage: Culture, People and Sustainability. Valencia: Universitat Politècnica de València, 2022. http://dx.doi.org/10.4995/heritage2022.2022.15660.
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Education on heritage environments based on user experience is committed to understanding and enhancing the heritage landscape. The proposal prioritizes "experimenting" over "explaining" to reduce the digital divide and to guarantee equal access to information and knowledge. The urban environment of the church of the Santos Juanes is one of the most characteristic places in the history of the city of Valencia. In the same environment there are emblematic monuments such as the Lonja de la Seda and the Mercat Central of Valencia. Despite all of the above, the landscape has suffered considerable deterioration in recent decades. The lack of a safe urban space, the weak treatment of urban connections to monuments and the physical deterioration of the building have been the factors that have caused the creation of an environment conducive to alienating behaviors with the place. The high degree of alienation has led to the production of campaigns to prevent and prosecute these behaviors by the municipal administration, however there are no proposals to help understand and know these places. Currently, the redevelopment works of this environment are being undertaken, so it is of interest to propose an educational proposal about the heritage area to stimulate interest, learning, experience and exploration. Visits and workshops on the interpretation and sensitive experience of the cultural landscape bring citizens closer to experiencing the church of the Santos Juanes in a way not based on a data compilation discourse. In conclusion, experiencing, knowing and sharing these environments strengthens the relationship between citizens and their cultural heritage. At the same time, these exercises help to collect information on how citizens perceive and value their heritage environments.
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Galaicu, Violina. "The historical trajectory of Byzantine religious music in the Romanian space: volutes and milestones." In Patrimoniul cultural: cercetare, valorificare, promovare. Institute of Cultural Heritage, Republic of Moldova, 2021. http://dx.doi.org/10.52603/9789975351379.04.
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The trajectory of the Romanian cult music is intertwined with the trajectory of the Byzantine cult music, the mega-phenomenon and its zonal manifestation conditioning and enhancing each other. Respectively, any attempt to stage the evolution of sacred singing in the reference area refers to the transformations supported by Byzantine music as a whole. In the historiography of the field, we found several variants of systematization of the Byzantine ecclesiastical music on the Romanian territories: according to historical epochs, according to the stages of consolidation of the national Church, according to the linguistic factor (succession of sacred languages), according to stylistic manifestations. Based on the way in which the studies are structured, it is observed that historians do not consistently follow one way or another, but opt for summing them up. Thus, a milestone with generalizing value is outlined, in which the first Christian centuries mark the penetration and spread of Proto-Byzantine and Byzantine song in the Romanian space, the IX-X centuries – the enrollment of Romanianism in the Byzantine-Slavic religious front, the XIV century – the inauguration of the period of cultural effervescence related to the constitution of the Romanian medieval states, the end of the XVI century – the XVIII century – the Romanianization of the liturgical melody, the beginning of the XIX century – the XXI century – the passage of the Byzantine chant through the avatars of modernity and contemporaneity.
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Williams, Toiroa. "NO HEA KOE? Where are you from?" In LINK 2021. Tuwhera Open Access, 2021. http://dx.doi.org/10.24135/link2021.v2i1.90.
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“Me tiro whakamuri, ki te haere whakamua. We must look to our past in order to move forward.” This whakataukī (proverb) speaks to Māori perspective of time and the importance of knowing your own history in order to move forward. We must look to our past and move as if we are walking backwards into our future. The present and past are certain, however, the future is unknown. Tangohia mai te taura: Take This Rope - is a practice-led research project, that enquires into a disputed narrative of the past. The thesis study involves researching, directing and producing a feature documentary about historical grievances within Te Whakatōhea and Te Whānau ā Mokomoko. The project artistically explores the potentials of documentary form in relation to Mātauranga Māori (Māori customs and knowledge) and kaupapa Māori (Māori research approaches). The research seeks to exhume stories from iwi members and question certain Pākehā constructed narratives (The Church Missionary, 1865; Taylor, 1868; McDonnell, 1887: Grace, 1928). Accordingly, the documentary will communicate outwards from accumulated experience and storytelling within my whānau. Thus, it will interweave the narratives of people whose whakapapa (genealogy) has been interwoven with historical events and their implications, related to the execution of my ancestor Mokomoko in 1866, and the preceding murder of the Reverend Carl Sylvius Völkner in 1885. Artistically and theoretically, the project constructs a new form of Māori documentary through a consideration of pūrākau (Pouwhare and McNeill 2018). The significance of the study lies in the potential to rethink documentary form based on the tenets of pūrākau. In so doing, the study will not only expand the corpus of research about Mokomoko but also extend how indigenous documentaries might be thought of as structures. Four key concepts that will guide the development of the film are: WHAKAPAPA - GENEALOGY Through genealogy, it builds my personal connection with the film, the interviewees and the community. But it also holds a strong responsibly for me to complete this film with the utmost respect and care. WHENUA and WHANAU – LAND and FAMILY With land and family at the centre of the film. Embodiment is an important part of how this film is created. I reconnected more with my extended family and actively seek out opportunities to attend wānanga (discussions) and perform kapa haka (Māori performing arts) specific to our land and family. TIKANGA – CUSTOMS The process and structures of making this film have followed tikanga Māori (Māori customs). Practising karakia and waiata (Māori prayers and songs) to perform before and after we film were key customs we believe are important when creating this film. These protocols are practised by the crew and affirm our rōpu (group) as a family. KOHA - RECIPROCATION Unlike traditional filming structures that schedule films to be completed in an economically and efficient way. Koha reinforces the concept of reciprocation, to give and receive. As the community gifts their time and stories, the film will be gifted back to those from which it came. Myself as the ringa toi (artist) must make conscious effort to go back to the iwi (local tribe) and being an active member within the town and supporting community initiatives. In addition, the study will demonstrate how the process of documentary making inside iwi can function as a form of raranga (weaving) where collaborating fragments may take form and through this increase feelings of value, healing, and historical redress.
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Kayaoglu, Turan. "PREACHERS OF DIALOGUE: INTERNATIONAL RELATIONS AND INTERFAITH THEOLOGY." In Muslim World in Transition: Contributions of the Gülen Movement. Leeds Metropolitan University Press, 2007. http://dx.doi.org/10.55207/bjxv1018.
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While the appeal of ‘civilisational dialogue’ is on the rise, its sources, functions, and con- sequences arouse controversy within and between faith communities. Some religious lead- ers have attempted to clarify the religious foundations for such dialogue. Among them are Jonathan Sacks, the Chief Rabbi of the United Hebrew Congregations of Britain and the Commonwealth, Edward Idris, Cardinal Cassidy of the Catholic Church, and Fethullah Gülen. The paper compares the approach of these three religious leaders from the Abrahamic tra- dition as presented in their scholarly works – Sacks’ The Dignity of Difference, Cardinal Cassidy’s Ecumenism and Interreligious Dialogue, and Gülen’s Advocate of Dialogue. The discussion attempts to answer the following questions: Can monotheistic traditions accom- modate the dignity of followers of other monotheistic and polytheistic religions as well as non-theistic religions and philosophies? Is a belief in the unity of God compatible with an acceptance of the religious dignity of others? The paper also explores their arguments for why civilisational and interfaith dialogue is necessary, the parameters of such dialogue and its anticipated consequences: how and how far can dialogue bridge the claims of unity of God and diversity of faiths? Islam’s emphasis on diversity and the Quran’s accommodation of ear- lier religious traditions put Islam and Fethullah Gülen in the best position to offer a religious justification for valuing and cherishing the dignity of followers of other religions. The plea for a dialogue of civilizations is on the rise among some policymakers and politi- cians. Many of them believe a dialogue between Islam and the West has become more urgent in the new millennium. For example following the 2005 Cartoon Wars, the United Nations, the Organization of the Islamic Conferences, and the European Union used a joint statement to condemn violent protests and call for respect toward religious traditions. They pled for an exchange of ideas rather than blows: We urge everyone to resist provocation, overreaction and violence, and turn to dialogue. Without dialogue, we cannot hope to appeal to reason, to heal resentment, or to overcome mistrust. Globalization disperses people and ideas throughout the world; it brings families individuals with different beliefs into close contact. Today, more than any period in history, religious di- versity characterizes daily life in many communities. Proponents of interfaith dialogue claim that, in an increasingly global world, interfaith dialogue can facilitate mutual understanding, respect for other religions, and, thus, the peaceful coexistence of people of different faiths. One key factor for the success of the interfaith dialogue is religious leaders’ ability to provide an inclusive interfaith theology in order to reconcile their commitment to their own faith with the reality of religious diversity in their communities. I argue that prominent leaders of the Abrahamic religions (Judaism, Christianity, and Islam) are already offering separate but overlapping theologies to legitimize interfaith dialogue. A balanced analysis of multi-faith interactions is overdue in political science. The discipline characterises religious interactions solely from the perspective of schism and exclusion. The literature asserts that interactions among believers of different faiths will breed conflict, in- cluding terrorism, civil wars, interstate wars, and global wars. According to this conven- tional depiction, interfaith cooperation is especially challenging to Judaism, Christianity, and Islam due to their monotheism; each claims it is “the one true path”. The so-called “monothe- istic exclusion” refers to an all-or-nothing theological view: you are a believer or you are an infidel. Judaism identifies the chosen people, while outsiders are gentiles; Christians believe that no salvation is possible outside of Jesus; Islam seems to call for a perennial jihad against non-Muslims. Each faith would claim ‘religious other’ is a stranger to God. Political “us versus them” thinking evolves from this “believer versus infidel” worldview. This mindset, in turn, initiates the blaming, dehumanizing, and demonization of the believers of other reli- gious traditions. Eventually, it leads to inter-religious violence and conflict. Disputing this grim characterization of religious interactions, scholars of religion offer a tripartite typology of religious attitude towards the ‘religious other.’ They are: exclusivism, inclusivism, and pluralism. Exclusivism suggests a binary opposition of religious claims: one is truth, the other is falsehood. In this dichotomy, salvation requires affirmation of truths of one’s particular religion. Inclusivism integrates other religious traditions with one’s own. In this integration, one’s own religion represents the complete and pure, while other religions represent the incomplete, the corrupted, or both. Pluralism accepts that no religious tradi- tion has a privileged access to religious truth, and all religions are potentially equally valid paths. This paper examines the theology of interfaith dialogue (or interfaith theology) in the Abrahamic religions by means of analyzing the works of three prominent religious lead- ers, a Rabbi, a Pope, and a Muslim scholar. First, Jonathan Sacks, the Chief Rabbi of the United Hebrew Congregations of Britain and the Commonwealth, offers a framework for the dialogue of civilizations in his book Dignity of Difference: How to Avoid the Clash of Civilizations. Rather than mere tolerance and multiculturalism, he advocates what he calls the dignity of difference—an active engagement to value and cherish cultural and religious differences. Second, Pope John Paul II’s Crossing the Threshold of Hope argues that holiness and truth might exist in other religions because the Holy Spirit works beyond the for- mal boundaries of Church. Third, the Turkish Islamic scholar Fethullah Gülen’s Advocate of Dialogue describes a Muslim approach to interfaith dialogue based on the Muslim belief in prophecy and revelation. I analyze the interfaith theologies of these religious leaders in five sections: First, I explore variations on the definition of ‘interfaith dialogue’ in their works. Second, I examine the structural and strategic reasons for the emergence and development of the interfaith theologies. Third, I respond to four common doubts about the possibility and utility of interfaith di- alogue and theologies. Fourth, I use John Rawls’ overlapping consensus approach to develop a framework with which to analyze religious leaders’ support for interfaith dialogue. Fifth, I discuss the religious rationales of each religious leader as it relates to interfaith dialogue.