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Journal articles on the topic 'Church'

Author: Grafiati

Published: 4 June 2021

Last updated: 30 July 2024

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1

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.

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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

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2

Clements, Keith. "Free church, national church." Theology 113, no. 876 (November 2010): 421–28. http://dx.doi.org/10.1177/0040571x1011300604.

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3

Wilson, Ryan. "The New Ecclesiology: Mega-Church, Denominational Church, and No Church." Review & Expositor 107, no. 1 (February 2010): 61–72. http://dx.doi.org/10.1177/003463731010700109.

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4

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.

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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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5

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.

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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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6

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.

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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’?

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7

Swayze, Kimberly. "Church." Ploughshares 39, no. 1 (2013): 168–80. http://dx.doi.org/10.1353/plo.2013.0018.

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8

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.

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9

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.

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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.

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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.

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11

Hackett, Rosalind I. J., and J. Kofi Agbeti. "West African Church History: Church Missions and Church Foundations, 1482-1919." Journal of Religion in Africa 17, no. 2 (June 1987): 190. http://dx.doi.org/10.2307/1581044.

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12

Oftestad, Bernt T. "The Church of Norway ‐ a state church and a national Church." Studia Theologica - Nordic Journal of Theology 44, no. 1 (January 1990): 31–37. http://dx.doi.org/10.1080/00393389008600084.

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13

Johnsen, Elisabeth Tveito. "Ecclesial Online Identities during the Covid-19 Pandemic." Temenos - Nordic Journal for Study of Religion 59, no. 1 (June 20, 2023): 53–78. http://dx.doi.org/10.33356/temenos.121371.

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The majority churches in Europe are paradoxically considered to be both powerful and weak religious institutions. Their complex position in secular society makes it important for them to communicate who they are to the public. The Covid-19 pandemic was a situation in which churches and other religious institutions were ‘forced’ to use digital media as a primary arena of outreach. This article investigates how three Scandinavian majority churches negotiated their ecclesial identities on Facebook during 2020, the first year of the Covid-19 pandemic. The following question is explored: did ‘online’ enactments represent their religious identities and core values in new ways to the public? The data material consists of material from the official Facebook pages of the Evangelical Lutheran Church in Denmark (the ELCD), the Church of Norway, and the Church of Sweden, as well as interviews with Facebook editors from each church. The study demonstrates how the Church of Norway and the Church of Sweden enact church practices on Facebook, while the ELCD tries not to be too ‘churchy’. Facebook emerges as a hybridized third space where Scandinavian majority churches pursue new logics and forms of meaning making to retain their position in secular societies. Overall, the churches’ online identities on Facebook are not new representations but intensified versions of their distinct offline identities as ‘folk churches’ for the whole population.

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14

Bugiulescu, Marian. "Church and Political Society." International Journal of Theology, Philosophy and Science 2, no. 3 (November 2018): 79–90. http://dx.doi.org/10.26520/ijtps.2018.2.3.79-90.

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15

Choi, Dongkyu. "The Church from a Missional Church Perspective." Theology of Mission 36 (July 30, 2014): 327–53. http://dx.doi.org/10.14493/ksoms.2014.2.327.

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16

Lee, Hu-Chun. "Missional Church and Church Mission in Korea." Theology of Mission 43 (July 30, 2016): 137–60. http://dx.doi.org/10.14493/ksoms.2016.3.137.

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17

COLLINS, Raymond F. "Did Jesus Found the Church? Which Church?" Louvain Studies 21, no. 4 (December 1, 1996): 356–64. http://dx.doi.org/10.2143/ls.21.4.542242.

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18

Clark, Jennifer. "Church Closure: New Opportunities for Church History." International Journal of the Humanities: Annual Review 6, no. 7 (2008): 139–50. http://dx.doi.org/10.18848/1447-9508/cgp/v06i07/42487.

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19

Fox-Genovese, Elizabeth. "Crisis in the church, church in crisis?" Society 40, no. 3 (March 2003): 10–12. http://dx.doi.org/10.1007/s12115-003-1028-6.

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20

Grumbles, Preslie B. "Clerical-Collar Crime: How Church Members Deal When Church Leaders Steal Church Property." Texas A&M Journal of Property Law 9, no. 1 (April 2023): 81–106. http://dx.doi.org/10.37419/jpl.v9.i1.4.

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Christian churches will lose an estimated $59 billion worldwide to embezzlement in 2022. Embezzlement and other white-collar crimes are property theft crimes characterized by the violation of another’s trust. This Comment names white-collar crimes committed exclusively by church leaders or officials “clerical-collar crimes.” Distinguishing clerical-collar crime from white-collar crime gives weight to and promotes future consideration of the unique problems that arise when church leaders and officials commit clerical-collar crime.Although clerical-collar crime is subject to civil and criminal liability, this Comment focuses solely on victims’ experiences in bringing civil claims against perpetrators of clerical-collar crime in Texas and leaves clerical-collar crime prosecution and punishment to future study. This Comment begins by examining three reasons why churches are uniquely vulnerable to clerical-collar crime. Then, this Comment describes three civil claims church members can bring against perpetrators of clerical-collar crime, two challenges church members face in bringing those claims in Texas, and the difficulty of recovering stolen property due to the judgment-proof problem. This Comment concludes by making several recommendations to protect churches from clerical-collar crime and mitigate victims’ losses.

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21

Randolph, Jacob R. "“Church Sweat”." Church History and Religious Culture 100, no. 2-3 (September 3, 2020): 319–41. http://dx.doi.org/10.1163/18712428-bja10003.

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Abstract Martin Luther’s ideas about vocational identity were forged in the early years of the Reformation, but were nuanced and reshaped throughout his life as new challenges arose. In this article, I examine the ways in which his conflict with Andreas Karlstadt over the propriety of an academic lifestyle from 1523 to 1525 provided an essential element of Luther’s masculine identity, an element that he continued to draw on throughout his life of lecturing. By 1535, Luther had come to a fully-formed masculine vocational identity, and Karlstadt had become the foil against which Luther measured himself and all other Christian men.

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22

Bond, Ann, and Albert Dunning. "Church Organs." Musical Times 126, no. 1714 (December 1985): 756. http://dx.doi.org/10.2307/965225.

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23

Kane, Margaret. "Community Church." Modern Churchman 30, no. 2 (January 1988): 1–6. http://dx.doi.org/10.3828/mc.30.2.1.

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24

Ziff, Matthew. "Church Shadows." Janus Head 15, no. 2 (2016): 13. http://dx.doi.org/10.5840/jh201615223.

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25

Kerr, Jason A. "Eve’s Church." Milton Quarterly 55, no. 2 (May 2021): 67–81. http://dx.doi.org/10.1111/milt.12378.

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26

Strange, Sharan. "Streetcorner Church." Callaloo 13, no. 3 (1990): 391. http://dx.doi.org/10.2307/2931318.

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27

BOURG, Florence C. "Domestic Church." INTAMS review 7, no. 2 (December 1, 2001): 182–93. http://dx.doi.org/10.2143/int.7.2.2004516.

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28

Webster, Colleen Keene. "The Church." Lonergan Workshop 11 (1995): 213–26. http://dx.doi.org/10.5840/lw19951112.

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29

Mudd, Joseph C. "Church Penitent." Lonergan Workshop 25 (2011): 253–68. http://dx.doi.org/10.5840/lw20112534.

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30

Smucker, Carol J. "Church Nurse." Journal of Christian Nursing 6, no. 1 (1989): 32–33. http://dx.doi.org/10.1097/00005217-198906010-00012.

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31

Pinsent, Andrew. "Church service." Physics World 13, no. 2 (February 2000): 18. http://dx.doi.org/10.1088/2058-7058/13/2/19.

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32

Skelland, Neil. "Church disservice." Physics World 13, no. 3 (March 2000): 19. http://dx.doi.org/10.1088/2058-7058/13/3/21.

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33

Burgess, Neil, and David Webb. "Church Parties." Theology 92, no. 745 (January 1989): 35–37. http://dx.doi.org/10.1177/0040571x8909200107.

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34

Beedon, David Kirk. "Church Music." Theology 93, no. 751 (January 1990): 51–52. http://dx.doi.org/10.1177/0040571x9009300112.

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35

Humphries, Mark. "Church Fathers." Classical Review 49, no. 1 (April 1999): 84–87. http://dx.doi.org/10.1093/cr/49.1.84.

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36

Ireland, Stanley. "Church Parade." Classical Review 51, no. 2 (October 2001): 286–88. http://dx.doi.org/10.1093/cr/51.2.286.

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37

Peterson, Cheryl. "The Church." Lutheran Quarterly 30, no. 1 (2016): 43–59. http://dx.doi.org/10.1353/lut.2016.0008.

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38

Roberts, Richard John. "Networked Church." Pneuma 42, no. 1 (April 16, 2020): 68–89. http://dx.doi.org/10.1163/15700747-04201002.

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Abstract This article explores some of the recent deliberations concerning the nature of networked church. According to earlier sociological theory, the usual trajectory for newly formed churches (and religious movements) is that they become denominations, particularly in the context of the transition to second-generation leadership. Recent history suggests that this is not an inevitable trajectory, as many churches founded in the middle of the twentieth century continue to exist in the form of networks. Theological and sociological factors are relevant to the question of whether these churches will eventually become denominations. This article summarizes different attempts to understand the nature of networks and suggests that it is possible to conceptualize a continuum from loose networks to highly centralized ecclesial bodies. This continuum indicates possible transitions from one type of structure to another, but such transitions are not inevitable, and network structures may prove to be enduring.

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39

White, Paul. "Darwin’s Church." Studies in Church History 46 (2010): 333–52. http://dx.doi.org/10.1017/s0424208400000693.

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From the war of nature, from famine and death … endless forms most beautiful and most wonderful have been, and are being, evolved.(Charles Darwin, On the Origin of Species)Much has been made of the roots of Darwinian theory in the work of Thomas Malthus, who argued for the inevitability of strife, suffering and death following on the scarcity of resources and the tendency of populations to multiply without limit. It has been noted that a Malthusian pessimism about human nature re-emerged in the 1830s, darkening the political discussions surrounding the welfare of the poor, and informing the legislation of the Poor Laws in those crucial years in which Darwin formulated his natural selection theory. Historians have also focussed on the harshness of the social Darwinism that was taken up by theorists later in the century, in contrast to the more optimistic, Lamarckian evolution of Herbert Spencer, Peter Kropotkin and others. Yet in the closing passage of Origin of Species, Darwin extended his famous metaphor of the entangled bank, offering a form of redemption through struggle toward higher forms of life.

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40

Walton, Gerald. "“Fag Church”." Journal of Homosexuality 51, no. 2 (October 2006): 1–17. http://dx.doi.org/10.1300/j082v51n02_01.

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41

Whiteneck, Peggy. "Church Cat." Theology Today 57, no. 4 (January 2001): 544. http://dx.doi.org/10.1177/004057360105700411.

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42

Bremner, G. A. "Littlemore Church." Victorian Review 39, no. 1 (2013): 18–22. http://dx.doi.org/10.1353/vcr.2013.0001.

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43

Steffaniak, Jordan L. "Multi–Church?" TheoLogica: An International Journal for Philosophy of Religion and Philosophical Theology 4, no. 1 (September 1, 2020): 107–33. http://dx.doi.org/10.14428/thl.v4i1.23653.

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Multi–site and multi–service ecclesiology has become common place in many areas over recent decades. This innovation has not been subjected to rigorous systematic or analytic theological thought. Therefore, this article subjects these ecclesiological variations to critique and finds them wanting. It offers four theological principles by which to analyze the nature of the church and determines that multi–site and multi–service churches fail to meet the necessary requirements for what is required of a numerically identical Protestant church. Therefore, it is metaphysically impossible for multi–site and multi–service churches to exist as the numerically same church. Each multi–site or multi–service entity is its own numerically distinct local church.

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44

Shore, Richard A. "Alonzo Church." Bulletin of Symbolic Logic 3, no. 2 (June 1997): 153. http://dx.doi.org/10.1017/s1079898600007575.

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45

Ford, David F. "Why Church?" Scottish Journal of Theology 53, no. 1 (February 2000): 50–71. http://dx.doi.org/10.1017/s0036930600053904.

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It is an honour and a delight to be this Society's President and I am immensely grateful for the privilege. I have been coming to the Society's Annual Meetings for about twenty-five years and I owe it more than I can express. It has acted as a basic network of colleagues which I have valued more and more as our conversations have been renewed year by year. It has been my main theological community beyond my church and the institutions in which I have studied and taught: it has been so good to have this broad, ecumenical intellectual community. It has offered a rich theological life, a diversity of theological positions and arguments, and a place where I have regularly engaged with the different generations in our field.

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46

Osborne, Neville. "Michael Church." Neurochemistry International 14, no. 2 (January 1989): 229. http://dx.doi.org/10.1016/0197-0186(89)90129-0.

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47

Cameron, Deborah. "Narrow Church?" Critical Quarterly 45, no. 4 (December 2003): 109–12. http://dx.doi.org/10.1046/j.0011-1562.2003.00540.x.

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48

Wymer, Walter W. "Church Volunteers." Journal of Ministry Marketing & Management 3, no. 2 (December 18, 1997): 61–70. http://dx.doi.org/10.1300/j093v03n02_05.

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49

Horne, Suzanne, and Andrew McAuley. "Church Services." Journal of Ministry Marketing & Management 4, no. 2 (July 15, 1999): 23–35. http://dx.doi.org/10.1300/j093v04n02_03.

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50

Livatino, Mel. "Church Going." Sewanee Review 121, no. 2 (2013): 274–79. http://dx.doi.org/10.1353/sew.2013.0052.

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