Journal articles on the topic 'Churches of Christ'
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Davie, Martin. "The Church of Jesus Christ: An Anglican Response." Ecclesiology 1, no. 3 (2005): 59–86. http://dx.doi.org/10.1177/1744136605052781.
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AbstractFollowing an initial exploration of the teaching of The Church of Jesus Christ, this paper argues that a comparison of The Church of Jesus Christ with the Thirty Nine Articles and recent Anglican ecumenical statements and agreements shows a significant degree of agreement between The Church of Jesus Christ and Anglican theology and ecclesiology. This agreement reflects the fact that both the Anglican tradition and the traditions of the churches in the Community of Protestant Churches in Europe have been shaped by the Reformation. It also shows the influence of a growing ecumenical consensus on ecclesiological issues. However, alongside this agreement there also remain significant points of difference about the relation between divine and human activity in the Church, the importance of tradition, the holiness of the Church and the nature of the Church’s unity. These points of difference need to be explored and debated by Anglicans and members of the Churches of the Community of Protestant Churches in Europe (CPCE).
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Sygulska, Anna. "CONTEMPORARY TWO-STOREY CHURCHES – ACOUSTIC INVESTIGATIONS." Journal of Architecture and Urbanism 39, no. 2 (June 30, 2015): 140–48. http://dx.doi.org/10.3846/20297955.2015.1056444.
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The paper discusses the idea of two-storey churches, with insight into socio-political conditions which influenced their construction. The analysis of the issue was carried out on the basis of investigations in five two-storey churches in Poznań. The churches under investigation were: Visitation of Blessed Virgin Mary Church, Christ the King Church, Our Lady of Częstochowa Church, St. Lawrence Church, and Christ the Redeemer Church. In total, ten interiors were examined. The churches were erected in the late 70s and early 80s of the 20th century. The acoustic conditions were analyzed in terms of cubature, the shape of the interior and finishes. The upper and lower churches were compared within one building; the investigation also involved comparing the churches against each other. Moreover, functionality of the buildings was analyzed, which included aspects of acoustic as well as architectural functionality.
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Peterson, Brian. "Being the Church in Philippi." Horizons in Biblical Theology 30, no. 2 (2008): 163–78. http://dx.doi.org/10.1163/187122008x340879.
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AbstractContrary to widespread assumptions, neither Paul's pattern of church-planting nor his vision of those churches' mission was focused on efforts by those churches to draw and make more members for the church. Rather, Paul saw the church's life itself, both in relation to one another and in relation to their neighbors, as its calling and its mission. For Paul, the church's mission is to live out its identity in Christ as God's new creation in the face of empire. A careful look at Philippians in particular will make the contours of such a mission clear.
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Kolimon, Mery. "JALAN PEMBARUAN ITU MASIH PANJANG. Sebuah Refleksi Mengenai Dampak Paradigma Baru Konsili Vatikan II Bagi Gereja Protestan (GMIT)." Jurnal Ledalero 12, no. 1 (September 5, 2017): 53. http://dx.doi.org/10.31385/jl.v12i1.82.53-70.
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The Second Vatican Council is not just an important moment in the history of the Catholic Church, but for all Christian Churches. The conciliar moment was an integral part of verbum dei, a divine statement, which was not only spoken to the Catholic Church but to the entire Body of Christ, including the Protestant Churches. This essay highlights a number of issues regarding the impact the council has had on the renewal of Protestant Churches, in particular the Protestant Church in Timor (GMIT) including our understanding of the Church’s mission, ecumenical relations, the development of contextual theology, and also about the place and role of women in the Church.
<b>Kata-kata kunci:</b> Konsili Vatikan II, misi Gereja, ekumenisme, teologi kontekstual, perempuan dalam Gereja.
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Crumbley, Deidre Helen. "Patriarchies, Prophets, and Procreation: Sources of Gender Practices in Three African Churches." Africa 73, no. 4 (November 2003): 584–605. http://dx.doi.org/10.3366/afr.2003.73.4.584.
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AbstractThe Celestial Church of Christ, the Christ Apostolic Church, and the Church of the Lord (Aladura) are indigenous churches, which share the selective blending of Christian and Yoruba religious traditions; however, their gender practices, specifically female access to decision-making roles, vary dramatically. The Celestial Church's prohibition against the ordination of women is associated with ritual impurity. Christ Apostolic excludes women from ordination, but without an explicit ideology of impurity. The Church of the Lord (Aladura) ordains women but prohibits them from the sanctuary when they are menstruating. Do these institutionalised constraints derive from colonial or pre-colonial gender practices? What other factors might contribute to these gender patterns? This paper argues that these gender practices derive from intersecting ambiguities in Western and African gender practices, which both empower and disempower women. The paper also assesses the interplay of doctrine and institutional history on gender dynamics. Finally, it explores the interaction of cultural legacy and socio-environmental pressures on the ritualisation of the female body in this African setting.
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Beintker, Michael. "The Church of Jesus Christ: An Introduction." Ecclesiology 1, no. 3 (2005): 45–58. http://dx.doi.org/10.1177/1744136605052780.
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AbstractThis paper focuses on those points in the study The Church of Jesus Christ which may be important for dialogue on ecclesiological questions between the Community of Protestant Churches in Europe (CPCE) and the Anglican Churches in Europe. After a short account of the process of coming into being of this study, it summarizes its most important basic theological insights. Then it focuses on the questions of ministry and episkope and concludes with some remarks on the understanding of church unity in the context of the document.
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Hicks, John Mark, and Mark Weedman. "Believers’ Baptism among Churches of Christ and Christian Churches." Ecumenical Review 67, no. 3 (October 2015): 374–85. http://dx.doi.org/10.1111/erev.12171.
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Handasyde, Kerrie. "Pentecost Past or Present." Pneuma 41, no. 3-4 (December 9, 2019): 458–76. http://dx.doi.org/10.1163/15700747-04103004.
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Abstract Charismatic elements were suppressed among colonial Australian Churches of Christ (Disciples) only to re-emerge a century later. Understandings of the work of the Holy Spirit were contested in Churches of Christ in Australia, Britain, and America, as the denomination struggled to account for the work of the Holy Spirit in contemporary times due to its foundational opposition to creeds, distrust of experientialism, and insistence on a rational common sense reading of the New Testament. This article examines Australian Churches of Christ responses to charismatic phenomena via several previously unexamined texts against the background of nineteenth-century revivalism, twentieth-century Pentecostalism, and the charismatic movement of the 1960s and ’70s. It finds that a church that once suppressed the story of an advocate of Holy Spirit baptism came to accommodate the language of renewal.
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Hughes, Richard T. "The Apocalyptic Origins of Churches of Christ and the Triumph of Modernism." Religion and American Culture: A Journal of Interpretation 2, no. 2 (1992): 181–214. http://dx.doi.org/10.1525/rac.1992.2.2.03a00030.
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The origins of the American-born Churches of Christ are exceedingly complex. While most historians have argued that Churches of Christ separated from Alexander Campbell's Disciples of Christ late in the nineteenth Century, this essay will suggest that the genesis of Churches of Christ was not a matter of Separation from the Disciples at all. Rather, Churches of Christ grew from two early nineteenth-century worldviews that coalesced and intertwined with one another in ways that often defy disentanglement. The first was the apocalyptic perspective of Barton W. Stone; the second was the radically sectarian mentality of the young and brash Alexander Campbell of the Christian Baptist period (1823-1830). As early as the 1830's, these two perspectives wed, brought together in part by the matchmaking power of poverty, marginality, and social estrangement. Together, they clearly shaped a portion of the Stone-Campbell movement that, in due time, would come to be known as a denomination separate from the Disciples; namely, the Churches of Christ.
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Perangin Angin, Yakub Hendrawan, Hikman Sirait, and Tri Astuti Yeniretnowati. "Kelompok Kecil: Strategi Efektif Bagi Pembinaan Warga Gereja." Manna Rafflesia 9, no. 1 (October 31, 2022): 93–109. http://dx.doi.org/10.38091/man_raf.v9i1.262.
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The small group method is very effective as a means of growing faith that leads to maturity of believers in Christ to become more like Christ. Many parachurch ministries and major churches have done it and have proven to be very effective. However, recently, many churches in urban areas have not given sufficient attention and have not considered small group discipleship as an effective strategy in cultivating church members. Even though Jesus has passed down discipleship through small groups which is very effective for Christianity to this day so that the church has a coaching pattern for every believer to grow his faith towards maturity, namely towards becoming more like Christ. For this reason, this research was carried out using library research methods from various book texts and research journals on small group discipleship. The results of this study indicate that believers and churches must make small group discipleship a strategy in faith education because it has been proven effective since the time of Jesus.
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Njeru, Geoffrey Kinyua, and John Kiboi. "Sabbath Observance in the Context of COVID-19 Pandemic." Jumuga Journal of Education, Oral Studies, and Human Sciences (JJEOSHS) 4, no. 1 (September 13, 2021): 1–12. http://dx.doi.org/10.35544/jjeoshs.v4i1.37.
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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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Raedts, Peter. "Prosper Guéranger O.S.B. (1805-1875) and the Struggle for Liturgical Unity." Studies in Church History 35 (1999): 333–44. http://dx.doi.org/10.1017/s042420840001411x.
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One of the strongest weapons in the armoury of the Roman Catholic Church has always been its impressive sense of historical continuity. Apologists, such as Bishop Bossuet (1627-1704), liked to tease their Protestant adversaries with the question of where in the world their Church had been before Luther and Calvin. The question shows how important the time between ancient Christianity and the Reformation had become in Catholic apologetics since the sixteenth century. Where the Protestants had to admit that a gap of more than a thousand years separated the early Christian communities from the churches of the Reformation, Catholics could proudly point to the fact that in their Church an unbroken line of succession linked the present hierarchy to Christ and the apostles. This continuity seemed the best proof that other churches were human constructs, whereas the Catholic Church continued the mission of Christ and his disciples. In this argument the Middle Ages were essential, but not a time to dwell upon. It was not until the nineteenth century that in the Catholic Church the Middle Ages began to mean far more than proof of the Church’s unbroken continuity.
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Paločko, Štefan. "The Search for the Identity of the Church of Christ." E-Theologos. Theological revue of Greek Catholic Theological Faculty 3, no. 1 (April 1, 2012): 107–21. http://dx.doi.org/10.2478/v10154-012-0009-6.
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The Search for the Identity of the Church of Christ If we consider Christ to be the only Savior, then it is also necessary to find his Church, his mystical body, where the salvation of man is realized. After two thousand years of existence of Christendom, we can observe more than 25.000 different Christian communities that claim to be the Church founded by Christ, or to be the part of it. This paper brings a method of finding the Church founded by Jesus Christ for our salvation among many churches and Christian confessions that exist today.
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Nacpil, Marian. "The Church in the Twenty-First-Century Diaspora: The Local Church on Mission." International Bulletin of Mission Research 42, no. 1 (June 30, 2017): 68–75. http://dx.doi.org/10.1177/2396939317718439.
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What must the church be in an age of diaspora? This article gives a glimpse of the twenty-first-century global diaspora, which has radically changed the context for the church’s mission. Drawing examples from local churches in Toronto, it casts a spotlight on the fruitful witness of migrant Christians and argues that the opportunity for renewal is ripe in cities where many diaspora peoples live. For those pained by the loss of land and community, it encourages local churches to stand in solidarity with them, striving to see communities shaped by the love of Christ—loving God and neighbor and looking forward with hope to his glorious reign.
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Shin, JongSeock James. "Casting a Vision of Communal and Public Life of the Church for the Post-Pandemic Korean-American Churches: Focusing on Veli-Matti Kärkkäinen’s Communion and Public Ecclesiology." International Bulletin of Mission Research 47, no. 3 (June 22, 2023): 416–29. http://dx.doi.org/10.1177/23969393221139456.
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I engage with Veli-Matti Kärkkäinen’s communion and public ecclesiologies in casting a vision of communal and public life of post-pandemic Korean-American churches. For Kärkkäinen, the trinitarian economy of salvation constitutes the ontological ground of a church’s communal life in the wider society. The theologian advances a communal ecclesiology that celebrates irreducible particularities in unity of the Church while upholding a public ecclesiology through creative mutual interaction with other sectors of society in the imitatio Trinitatis. I discuss how his ecclesiological proposals may contribute to Korean-American churches by enhancing their socio-economic accountability, intercultural mutual respect, and intergenerational unity, while remaining deeply rooted in the Gospel of Christ.
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Kpobi, Lily, Elizabeth Anokyewaa Sarfo, and Joana Salifu Yendork. "“I'm Here Because of Christ and Worshipping God …”." Archive for the Psychology of Religion 39, no. 3 (December 2017): 295–311. http://dx.doi.org/10.1163/15736121-12341342.
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Many people like to identify as belonging to one church or another. Previous studies have explored the process of switching from one religious group to another, and this process has identified various factors that determine the likelihood and reasons for switching. Although this has been explored, little is known about the factors that influence switching among charismatic Christians in Ghana, and the potential implications of such switching on mental well-being. Our study therefore explored the reasons given by members of selected neo-Pentecostal/charismatic churches in Ghana for their decision to switch to these churches. The study was conducted in six neo-Pentecostal churches in Accra and Kumasi through the use of individual and focus group interviews as well as observations of church activities. A total of 86 respondents cited reasons such as geographic mobility, marriage, answers to prayer, as well as miracles and prophecies as their determining factors. These are discussed with emphasis on the potential implications for mental health such as psychological distress, blind faith, and individual agency.
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Di Donna, Gianandrea. "Mixed-Marriages in the Liturgical Catholic Church Tradition." Review of Ecumenical Studies Sibiu 10, no. 3 (December 1, 2018): 412–25. http://dx.doi.org/10.2478/ress-2018-0031.
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Abstract The question of inter-confessional marriages concerns all the Churches and has become much more urgent because of the great mobility of contemporary man. The Christian wedding is seen as a sacrament of Christ by the Orthodox Church and the Catholic Church, while the Churches born from the Protestant Reformation do not take this sacramental view, although Luther considers the divine blessing on the institution useful. The advantage of a sacramental perspective lies in the fact that the spouses, by virtue of the sacrament of marriage, become capable of “being married” according to the quality of Christ’s paschal love for his Church. In this way, according to the author, other theological perspectives open up, for example the sequela Christi, the idea of the vocation to Christian marriage, the foundation of the bond of indissolubility-fidelity and the foundation of sexual union-fruitfulness.
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Goodwin, David, and Paul Reynolds. "Congregational Religious Trusts in Victoria's Churches of Christ." Australian Journal of Law and Religion 3 (2023): 52–68. http://dx.doi.org/10.55803/i962i.
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The leaders of 21st Century church organisations face the challenge of how to revitalise and rationalise their property holdings for contemporary usage while simultaneously respecting the history and sensibilities of congregations. In an increasingly secular society, many congregations have dwindling memberships and are no longer financially viable. The real estate portfolios amassed by Christian church movements and denominations, scattered around the metropolitan areas and country towns of Australia at prominent locations on main streets, are massively valuable. But who ‘owns’ the properties of churches in a religious denomination? Do the organising bodies of movements have the power to divest particular congregations of their church properties in service of the broader movement? These are questions that arouse passions and that have real contemporary significance for the 'business' of church. Answers differ depending on the characterisation of a church movement as hierarchical, presbyterian, or congregational. This article examines these questions by focusing on the case of the Churches of Christ in Victoria, a congregational movement whose properties are generally held under a variety of forms of trust. Relevant case law is reviewed. The implications of the history of the movement and its foundational principle of congregational autonomy are explained.
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White, Peter, and Cornelius J. P. Niemandt. "Ghanaian Pentecostal Churches’ Mission Approaches." Journal of Pentecostal Theology 24, no. 2 (October 7, 2015): 241–69. http://dx.doi.org/10.1163/17455251-02402010.
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Mission is first and foremost about God and God’s historical redemptive initiative on behalf of creation. In this regard, the Third Lausanne Congress affirms that the Church is called to witness to Christ today by sharing in God’s mission of love through the transforming power of the Holy Spirit. The World Council of Churches states that ‘all Christians, churches and congregations are called to be vibrant messengers of the gospel of Jesus Christ’. How the Church participates in the mission of God is a question on which one should reflect. This article therefore discusses the mission approaches of Ghanaian Pentecostal churches. The article begins with a description of the Ghanaian mission strategic plan, their spiritual approach to mission, and then proceeds with other approaches in the light of Walls’ ‘five marks of mission’ (i.e. evangelism, discipleship, responding to the social needs of people through love, transforming the unjust structures of society, and safe-guarding the integrity of creation) and Krintzinger’s (and others’) holistic mission approach (i.e. kerygmatic, diaconal, fellowship, and liturgical). This article argues that mission should be approached with a careful strategy.
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Fofiu, Gheorghe Adrian. "The missionary ethos and its valences in the Orthodox diaspora Romanian." Technium Social Sciences Journal 47 (September 9, 2023): 363–70. http://dx.doi.org/10.47577/tssj.v47i1.9544.
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The missionary ethos of the Orthodox Church reflects the character and message of Christ and, broadly speaking, remains constant in all Local Orthodox Churches. However, there can be subtle nuances of differentiation between the various Local Churches and in different time periods, depending on the current context and challenges, as well as the priorities they address.
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Fangzhou, Li. "Inescapable "absurdity": Rethinking Luther and Calvin’s view of “presence of the body of Christ” in the Lord’s Supper." International Journal of Sino-Western Studies, no. 26 (May 28, 2024): 22–34. http://dx.doi.org/10.37819/ijsws.26.247.
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Given the general lack of understanding among Chinese Protestant churches regarding the " Eucharistic theology" in the tradition of the Reformation, as well as the challenges posed by the global COVID-19 pandemic to administration of the sacrament, this article comparatively analyzes Martin Luther and John Calvin's understanding of the "presence of the body of Christ" in the Lord's Supper. This not only involves differences in their respective views on the sacrament but also the underlying theological debates regarding "Christology" and hermeneutics, particularly concerning the relationship between "faith" and "reason." The article emphasizes the necessity of re-focusing the "presence of the body of Christ," which not only clarifies orthodox Christological thoughts, but also concerns the realistic practice of "communion and unity in Christ." Through examining the theological expositions of Luther and Calvin, this article offers new insights into the understanding of the "presence of the body of Christ" in the Lord's Supper and provides a theological foundation for the contemporary church to administrate the sacrament during extraordinary times. This will help Chinese Protestant churches better understand the core significance of the Lord's Supper and promote the ecumenical movement of the universal Church.
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Tan, Gabriel. "William T. Cavanaugh’s Eucharistic “Reimagination” of Space and Time." Asia Journal Theology 37, no. 1 (April 30, 2023): 74–93. http://dx.doi.org/10.54424/ajt.v37i1.70.
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Asian churches, indebted to fervent and faithful missionaries, have long understood that the church is called to challenge the culture around us, including the world’s concept of the sacred-secular divide. Still, we, as part of the Protestant Church, have unknowingly adopted this worldly imagination in subtle ways, especially with regard to the church’s understanding of space and time. Using the works of William Cavanaugh, this article seeks an understanding of space and time that primarily grounds itself in the Eucharist and, therefore, in the church’s identity as the Body of Christ, radically different from how the world defines it. It then explores some practical implications in discipleship and missions.
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Intan, Benyamin Fleming. "Misi Kristen di Indonesia: Kesaksian Kristen Protestan." Societas Dei: Jurnal Agama dan Masyarakat 2, no. 2 (October 24, 2017): 325. http://dx.doi.org/10.33550/sd.v2i2.21.
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ABSTRACT: In this article, the writer reveals the presence and struggles of Protestant churches in Indonesia doing God’s mission within world’s largest Muslim population country. Firstly, the writer explains the challenges and strives of Protestant churches since the time of Dutch colonialism, Japanese colonization, until Indonesian independence which includes the Old Order and the New Order. This article also highlights Indonesian churches’ struggle of independence to release themselves from the control of Dutch government, fully leaning to Christ, as well as the strategic role of Christianity in preventing nation’s disintegration to make Indonesia one. After that, the writer then performs critical reflection on the struggles of Protestant churches in Indonesia from the perspective of Reformed theology. The writer found that the presence of Christian mission in Indonesia is far from the force of arms and economic greed. However, churches in Indonesia cannot detach themselves from various challenges and suffering in God’s mission which includes Evangelical Mandate and Cultural Mandate. Therefore, while they are still entrusted by Christ, churches in Indonesia ought to perform their dutiful calling faithfully and joyfully. KEYWORDS: God’s mission, witness, evangelism, protestant church in Indonesia, ideology, religion-state relation, mission’s institution
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Saptono, Yohanes Joko. "Pentingnya Penginjilan dalam Pertumbuhan Gereja." DIEGESIS: Jurnal Teologi Kharismatika 2, no. 1 (June 6, 2019): 12–24. http://dx.doi.org/10.53547/diegesis.v2i1.46.
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Evangelism is one of the key factors of church growth. A church’s recognition of the importance of evangelization always brings about an impact on the growth of a church; to its life and works. Accordingly, churches who recognize evangelization as crucial to their growth would consequently transform it into their personal, communal, and institutional priorities: Evangelization would be addressed seriously; all resources would be directed towards it; and all approaches, strategies, methods, and various types and scope of techniques would be employed to draw people to Christ. It was evident that any motivation and even the faintest competence can be used by God to bring many people to Christ, as long as they are directed to glorify the name of God. Furthermore, as a result of evangelization, the biological growth of churches occurs, either through relocation of church members or due to the conversion of souls at all times and places. In the same manner, churches grow in quality, quantity, in its complexities of evangelization, and are continuously renewed by the gospel, as well as experiencing unceasing growth. Evangelism is indeed the key feature of a church’s growth. Likewise, from the historical-theological perspective, evangelism also has a great impact on the growth of the church. The ups and downs of evangelism carried out by the church have therefore been an indicator of the church’s growth. The paper finally argues that without evangelization, the growth of a church will not transpire, and ultimately, churches who grow are churches who evangelize.AbstrakPenginjilan merupakan salah satu faktor penentu pertumbuhan gereja. Kesadaran akan hal ini membuat gereja memahami perlunya penginjilan dalam segala aspek kehidupan dan karyanya. Sehingga penginjilan menjadi prioritasnya baik secara personal, komunal maupun institusional. Penginjilan akan ditangani dengan sangat serius. Segala sumber daya yang dimiliki akan diarahkan untuk penginjilan. Mereka akan menggunakan berbagai macam pendekatan, strategi, metode dan tehnik penginjilan dengan aneka ragam bentuk dan ruang lingkupnya. Motivasi apapun dan kompetensi yang lemah sekalipun, bisa dipakai Tuhan untuk membawa banyak orang kepada Kristus. Pertumbuhan gereja secara biologis atau karena perpindahan anggota gereja atau karena pertobatan jiwa-jiwa baru terjadi pada segala waktu dan tempat. Pertumbuhan gereja secara kualitas, kuantitas maupun kompleksitas organisasinya merupakan hasil dari penginjilan yang dilakukannya. Gereja senantiasa diperbaharui oleh Injil dan oleh karenanya gereja senantiasa mengalami pertumbuhan.Penginjilan adalah kunci pertumbuhan gereja. Dalam perspektif historis-teologis, penginjilan mempunyai pengaruh yang besar bagi pertumbuhan gereja. Oleh karena itu, tinggi rendahnya penginjilan yang dilakukan gereja selalu menjadi indikator bertumbuh tidaknya gereja. Sebab penginjilan akan mendorong pertumbuhan gereja. Sedangkan gereja yang bertumbuh tentu akan melakukan penginjilan.
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Fazakas, Sándor. "Kirche und Zivilgesellschaft – Reformatorische Impulse und Gestaltungsaufgabe der Kirchen in Europa." Studia Universitatis Babeș-Bolyai Theologia Reformata Transylvanica 66, no. 2 (December 20, 2021): 11–30. http://dx.doi.org/10.24193/subbtref.66.2.01.
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Abstract. Church and Civil Society – Impulses of Reformed Theology and the Role of the Churches in Shaping Europe. This contribution seeks to answer the role religions and churches, especially the Reformed churches, could play in developing and consolidating civil society and democracy. This study will examine the role of the Church in the Central and Eastern European social and political contexts. Therefore, we will first make an overview of the specifics of this phenomenon in the context of the region's recent history. Then we will look for the normative and substantive meanings of the term for the present going beyond its contextual definition. Finally, we will take note of the impulses of Reformed theology that can contribute to the strengthening of civil society and democratic culture. Will we do this in the context of the particular approach of Reformed theology, in the theological context of the threefold offices (triplex munus) of Christ. The Church, which shares in the royal, priestly and prophetic offices of Christ, shall assume special responsibilities in the life of the society following the threefold ministry of his Lord. In social and diaconal service, the Church must offer new, innovative solutions that promote quality of life (royal office) by working for a culture of reconciliation and compassion. The Church can move from the interior life of piety into the social sphere (priestly office), and through self-criticism and sober social critique, it can advocate for those most disadvantaged by political, economic and social processes (prophetic office). This paper is an edited version of a presentation given at the 2018 German-Hungarian Reformed Theological Conference in Soest, Westphalia. The author attended this conference with an esteemed colleague Béla S. Visky, and now dedicates this paper to him with much appreciation and love on his 60th birthday. Keywords: civil society, contextuality of churches, reconciliation, advocacy, threefold offices of Christ
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Walker, Randi J. "Churches of Christ in Oklahoma: A History." Journal of American History 108, no. 1 (June 1, 2021): 139. http://dx.doi.org/10.1093/jahist/jaab078.
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박영란. "What are Characteristics of Churches of Christ?" Studies in Religion(The Journal of the Korean Association for the History of Religions) ll, no. 67 (June 2012): 83–113. http://dx.doi.org/10.21457/kars..67.201206.83.
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Laksito, Petrus Canisius Edi. "Dari Anathema ke Dialog Ekumenis: Perumusan Iman akan Kristus dalam Sejarah dan Aktualitas." Lux et Sal 1, no. 1 (November 1, 2020): 25–48. http://dx.doi.org/10.57079/lux.v1i1.10.
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The formulation of the Christian faith regarding the divinity of the person of Jesus Christ is based on the kerygma of the New Testament, which clearly proclaims his preexistence, his exaltation as the Lord after his resurrection, and his parousia. Entering into the new ambience of the hellenistic culture under the Roman Empire, this faith, rooted in a jewish soil, had to be formulated in a theological language to keep it from any speculative distortion. This effort ended in the Council of Chalcedon in 451, but with some schismatic problems as regards the position of the Egyptian, Armenian and Syriac Churches. This paper wants to examine the history of this formulation in the past, and the ecumenical dialogue after the Second Vatican Council (1962-1965) between the Catholic Church and the Orthodox Churches, and also with the above Churches, regarding this fundamental faith on the same Lord and Savior, Jesus Christ.
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Mudyiwa, Misheck. "Light of Life Christian Group as a New Branch on Zimbabwe's Ecumenical Tree: Toward a New Theology of the Inner Church in Southern Africa." Journal of Ecumenical Studies 58, no. 3 (June 2023): 476–501. http://dx.doi.org/10.1353/ecu.2023.a907026.
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precis: This essay explores the ecumenical character of a new branch on Zimbabwe's ecumenical tree. The Light of Life Christian Group is an eclectic parachurch organization, composed largely of members from such mainline churches as Roman Catholic, Anglican, Salvation Army, Methodist, Baptist, and Lutheran churches, among others. It examines the movement's new theology of the Inner Church/Inner Circle in light of Zimbabwe's heavily polarized ecumenical landscape. Fundamentally, the movement clings resolutely to the belief that being a member of the Inner Church/Inner Circle implies Christ Consciousness. It roundly downplays and rejects the outward forms of religion and emphasizes being true disciples and representatives of Christ on earth. The main argument is that, even though this is a new branch on Zimbabwe's ecumenical tree, it is under constant scrutiny and perpetual stigmatization, particularly from some drivers of key ecumenical bodies in Zimbabwe, which suggests and advances a theology that seeks to minimize denominational parochialism and prevent churches from monopolizing God, whose intricate and multifaceted nature is present in all religions, cultures, and denominations.
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Ziegler, William M., and Gary A. Goreham. "Formal Pastoral Counseling in Rural Northern Plains Churches." Journal of Pastoral Care 50, no. 4 (December 1996): 393–404. http://dx.doi.org/10.1177/002234099605000408.
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Reports the findings of a survey of 491 United Church of Christ, Southern Baptist Convention, Evangelical Lutheran Church in America, and Roman Catholic rural clergy from seven Northern Plains states. Offers implications for seminary and post-seminary training, placement of clergy in churches, pastoral counseling in rural congregations, and contextualized theory and ministry.
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Andrian, Tonny. "Theological Study of Power Ministry in the Community of Churches." Journal of Asian Orientation in Theology 03, no. 01 (February 25, 2021): 1–28. http://dx.doi.org/10.24071/jaot.v3i1.3031.
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The church is a legacy of the Kingdom of God which is owned by Jesus Christ, which also involves the participation of the Holy Spirit through believers of Jesus Christ as their Lord and Savior, where they serve one another in the unity of the Body of Christ, worship God through the worship of the people. believe, and proclaim the complete testimony of life and the gospel of Christ, the Kingdom of God (Evangelism) for the ecclesiastical community and the world. The church is a supernatural life, namely the existence of power, divine events as recorded in the Bible, so that church service is a powerful ministry, although often church services are natural and routine services. Thus the study of the theology of power ministry concerns the exegesis of the use of the words "power" and "energy", and the movement of the ministry of the Lord Jesus Christ, including the disciples who are always accompanied by demonstrations of Divine Power, including the essence of the Kingdom of God, which is related to the meaning of the salvation of His renewal, and the role The Holy Spirit who gives gifts of the Spirit based on the grace of the power of the grace of the Lord Jesus Christ. The study of this theological foundation is necessary so that the meaning of powerful ministry can be understood clearly, including its application in the life of the ecclesiastical community.
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McDonnell, Kilian. "The Ratzinger/Kasper Debate: The Universal Church and Local Churches." Theological Studies 63, no. 2 (May 2002): 227–50. http://dx.doi.org/10.1177/004056390206300201.
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[The discussions between Joseph Ratzinger and Walter Kasper on the relationship between the universal Church and the local/particular churches touch on one of today's major theological and pastoral issues. If the universal Church is ontologically and temporally prior to the local church, then how is the local church fully Church, and how are bishops truly vicars of Christ and not simply delegates of the pope? Does a renewed eucharistic ecclesiology and a renewed theology of the episcopal office compromise the character of the universal Church and papal primacy? Does the simultaneity of local churches and universal Church point to a solution?]
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Pranger, Jan Hendrik. "Mining for Christ." Interreligious Studies and Intercultural Theology 3, no. 1-2 (April 5, 2019): 125–48. http://dx.doi.org/10.1558/isit.38336.
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This article discusses the social and ecological impacts of fracking for oil on religious communities in Western North Dakota. Attention is furthermore given to racial tensions between the settler and indigenous communities that have become pronounced within churches in relation to the repudiation of the discovery doctrine and the protests at the Standing Rock Reservation against the North Dakota Access Pipeline in the fall of 2016.
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Worthen, Jeremy. "The Ecclesiology of Visible Unity at Lambeth 1920: Lost beyond Recovery?" Ecclesiology 16, no. 2 (January 21, 2020): 224–42. http://dx.doi.org/10.1163/17455316-01602006.
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According to the ecumenical ecclesiology of the 1920 Lambeth Conference ‘Appeal to All Christian People’, Christians are called to make known to the whole world the fellowship of human persons that is God’s will. They are to do so by means of the visible unity of Christ’s church in faith, sacraments and ministry, which requires the union of churches in each place and the communion of churches in every place, for which universal acceptance of the historic episcopate is pivotal. While this ecumenical ecclesiology faced significant challenges during the following five decades within international Anglican ecumenism, it continued to be widely influential until hopes for the union of churches in each place went into eclipse from the 1970s onwards, with work towards the communion of churches in every place becoming unhinged from it. A re-imagining of the interdependence of local union and universal communion in the contemporary context is needed for the renewal of an ecumenical ecclesiology that holds together unity and mission in a relationship that is not narrowly instrumental but demonstrates the profound inseparability between the communication of Christ and communion in Christ.
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Paljević-Kraljik, Judita. "Uloga i (ne)potrebnost za tišinom u štovanju." Kairos 18, no. 1 (May 21, 2024): 55–74. http://dx.doi.org/10.32862/k.18.1.4.
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The author of this article explores whether there should be a space for silence in the worship of God in believers’ lives, church services and the part of the service in which God is praised with songs. To carry out the study, the author compared worship services of two churches in Zagreb – the Evangelical Pentecostal Church “Rock of Salvation” and the Church of Christ (on Kušlanova Street). The author analyzed the presence and role of silence, considering the non-use of musical instruments in the Church of Christ and concluded that the “empty” space in the church service between individual smaller parts is used in various ways. The author presented different definitions of silence or quietness, which nowadays for many no longer means absolute silence, by putting in dialogue the interviews with the pastors of the mentioned churches – Ratko Medan and Mislav Ilić – and the reflections of theologians and experts in the field of Christian services. The same problem is also put against the backdrop of modern times that are both unfamiliar and uncomfortable with silence.
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Thompson, David M. "A Triangular Conflict: The Nyasaland Protectorate and Two Missions, 1915–33." Studies in Church History 54 (May 14, 2018): 393–406. http://dx.doi.org/10.1017/stc.2017.22.
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The idea that the churches became agents of empire through their missionary activity is very popular, but it is too simple. Established Churches, such as those of England and Scotland, could certainly be used by government, usually willingly; so could the Roman Catholic Church in the empires of other countries. But the position of the smaller churches, usually with no settler community behind them, was different. This study examines the effects of the Chilembwe Rising of 1915 on the British Churches of Christ mission in Nyasaland (modern Malawi). What is empire? The Colonial Office and the local administration might view a situation in different ways. Their decisions could thus divide native Christians from the UK, and even cause division in the UK church itself, as well as strengthening divisions on the mission field between different churches. Thus, even in the churches, imperial actions could foster the African desire for independence of empire.
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Setyawan, Yusak Budi. "The Church as an Ecological Community: Practising Eco-Ecclesiology in the Ecological Crisis of Indonesia." Ecclesiology 17, no. 1 (April 15, 2021): 91–107. http://dx.doi.org/10.1163/17455316-bja10009.
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Abstract Given the ecological crisis in Indonesia, the churches must implement an ecclesiological reconstruction based on the church as an ecological community and on the understanding that the churches are an inseparable part of Indonesian society and cultures which emphasise respect for nature, while at the same time reconstructing their identity in the Christian faith tradition rooted in the Triune God, faith in Christ as Saviour, and an eschatological dimension. Ecclesial praxis will promote ecological awareness among church members, involvement in conservation efforts and in making public policies related to ecological issues.
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Wells, Christopher. "The Singular Grace of Division's Wound." Ecclesiology 5, no. 1 (2009): 7–27. http://dx.doi.org/10.1163/174553108x378468.
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AbstractGiven the persistence of ecclesial unity—that the Church is one—as a fact of grace, is it possible to understand the concurrence of division between Christian communities as a provision of providence? A hallmark of the ecumenical movement has been its consciousness, at least, of this uncomfortable question, granting, as it does, the evangelical authenticity of various self-differentiated 'churches'. In this context, one may understand the spiritual intelligence of the Catholic Church's solution to the problem at and after Vatican II, writ in terms of the body of Christ. Christian divisions are wounds, Catholic leaders have suggested, that would form the faithful in their vocation of mutual self-offering and -emptying 'in' Christ crucified, 'in' one body. Such an approach to ecumenical reconciliation seems both requisite and promising, as may be seen with reference to the present 'lexicon' of Anglican-Catholic engagement.
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White, Chris. "“Aliens Ministering to Aliens”: Reformed Church in America Missionaries among Chinese in the Philippines." International Bulletin of Mission Research 42, no. 3 (January 16, 2018): 230–40. http://dx.doi.org/10.1177/2396939318754771.
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This article reviews the two decades after RCA missionaries were forced out of China, revealing that the church’s “China mission” was not abandoned, but simply changed geographic focus to overseas Chinese in the Philippines. Although the RCA continued a ministry targeting Chinese from South Fujian, where they had worked since 1842, they faced many new challenges in the Philippines that were quite inconsistent with their experience in China. A major point of contention for missionaries was balancing their relationship with the United Church of Christ in the Philippines (UCCP) and Chinese churches that refused to join this ecumenical organization.
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Simarmata, Amsal. "Ekklesiologi: Gereja Sebagai Tubuh Kristus Menurut Paulus dalam 1 Korintus 12:12-26 dan Tanggung Jawab Gereja Memelihara Kesatuan Dalam Interdenominasi." ILLUMINATE: Jurnal Teologi dan Pendidikan Kristiani 6, no. 2 (December 30, 2023): 91–105. http://dx.doi.org/10.54024/illuminate.v6i2.218.
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Abstract: This research is based on the problem of the existence of boundaries in various interdenominational churches in Indonesia. That is, there are mainstream churches that alienate themselves from non-mainstream churches, and vice versa. However, the churches in Indonesia are actually the result of seeds from God's word that were planted thousands of years ago so that they produce fruit, namely the church until now. If the church is the product of God's word, then it will come to an understanding, the church exists until now inseparable from the work of the owner of the word, namely Christ as the head of the church. In fact, the churches in Indonesia do not heed and realize this. There are still many churches in Indonesia dominated by ideas that differentiate one church denomination from another. While in Paul's letter to the church in Corinth he emphasizes that the church is the body of Christ which must support one another. The purpose of this research is to study the exegesis of 1 Corinthians 12:12-26 regarding the church as the body of Christ and its application to churches in Indonesia to maintain unity in various interdenominational situations. The method used is descriptive qualitative research method, which is a type of research conducted using library materials, encyclopedias, articles, journals and other materials that are relevant to the topics and problems studied as data sources.Abstrak: Penelitian ini didasari persoalan adanya batasan-batasan di dalam berbagai interdenominasi gereja-gereja di Indonesia. Maksudnya, adanya gereja-gereja arus utama yang mengasingkan diri dari gereja non arus utama, demikian sebaliknya. Akan tetapi, gereja-gereja yang ada di Indonesia sesungguhnya hasil benih dari firman Tuhan yang sudah tertanam ribuan tahun yang lalu sehingga menghasilkan buah yaitu gereja sampai sekarang ini. Jika gereja adalah produk dari firman Tuhan, maka akan tiba kepada pemahaman, gereja ada sampai saat ini tidak terlepas dari karya pemilik firman tersebut yaitu Kristus sebagai kepala gereja. Kenyataannya gereja-gereja yang ada di Indonesia tidak mengindahkan dan menyadari hal tersebut. Masih banyak gereja-gereja yang ada di Indonesia didominasi oleh pemikiran yang membeda-bedakan denominasi gereja yang satu dengan gereja lainnya. Sementara di dalam surat Paulus kepada jemaat di Korintus menandaskan bahwa gereja adalah tubuh Kristus yang harus saling menopang satu dengan lainnya. Tujuan penelitian ini dilakukan studi eksegesis 1Korintus 12:12-26 mengenai gereja sebagai tubuh Kristus dan aplikasinya bagi gereja-gereja di Indonesia untuk memelihara kesatuan dalam berbagai interdenominasi. Metode yang digunakan adalah metode penelitian kualitatif deskriptif, yaitu jenis penelitian yang dilakukan dengan menggunakan bahan-bahan pustaka, ensiklopedia, artikel, jurnal dan bahan-bahan lainnya yang relevan dengan topik dan permasalahan yang dikaji sebagai sumber datanya
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Nordenstorm, Leif. "Samarbetskyrkor: potential och hinder." Theofilos 13, no. 1/2 (February 28, 2021): 151–67. http://dx.doi.org/10.48032/theo/13/1/11.
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Cooperation churches (samarbetskyrkor) have since 1966 been organized in cooperation between Church of Sweden and the Swedish Evangelical Mission (Evangeliska Fosterlands-Stiftelsen, EFS), which is an independent movement working for renewal within Church of Sweden. These cooperation churches have the advantage of a combination of the evangelical spirituality and the volunteer tradition of EFS and the strong feeling of affinity between Church of Sweden and the general public. The article is discussing the book by Marie Rosenius, Samarbetskyrkan, en fråga om ecklesiologiskt kapital (The cooperation church, a question about ecclesiological capital), which was written based on a questionnaire, but also supplements the results presented in the book with the result of an interview survey, based on unstructured open-ended questions. One conclusion of Rosenius is that the cooperation churches often work well but there can be problems. It has become evident that when a new vicar has begun to serve in a congregation, problems can arise if the new vicar is not familiar with the spirituality of EFS and because different ecclesio logies can be in conflict with each other. Another problem is that many congregations have become more like event organisers, than fellowships around Christ. In this regard, EFS adhere to the ideal of a fellowship around Christ, in which personal conversion is important. Another problem is differences about current language usage. For example, “congregation” and “mission” can have different meanings in different traditions. The article also compares the situation in the cooperation churches in Sweden with the different traditions in Church of England and ends with some ideas how to avoid misunderstandings and how to strengthen the cooperation in the future.
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Гурий, Гусев,. "History of the Church of the Resurrection of Christ in Kokuev." Церковный историк, no. 2(8) (July 15, 2022): 90–103. http://dx.doi.org/10.31802/ch.2022.8.2.005.
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На Руси с древнейших времен существовала давняя традиция возводить православные храмы во славу побед русского оружия и в память павших защитников Отечества. По преданию храм Воскресения Христова был построен в память ратников, защищавших Троице-Сергиеву лавру от польско-литовских захватчиков с 1608 по 1610 г. Храм и все, что связано с ним, пропитано символизмом в память о страшном нашествии польско-литовских захватчиков и всех павших защитников на поле боя - это своеобразная летопись исторических традиций в камне. В настоящее время таких храмов памятников, посвященных народному подвигу совсем мало. Статья посвящена одному из них. В 2022 г. храму Воскресения Христова в Сергиевом Посаде исполнилось 202 года. На месте ныне существующего каменного храма, освященного в 1820 г. последовательно существовало несколько деревянных. Удалось воссоздать историю храма со дня постройки храма-памятника народному подвигу в 1655 г. в честь погибших защитников Троице-Сергиевской Лавры от интервентов, до настоящего времени. История Воскресенского храма насчитывает без малого почти четыре века. Приходские церкви играют не только духовную, культурную, образовательную роль, но и являются важной частью культурного наследия страны In Russia, since ancient times, there has been a long tradition to erect Orthodox churches in honor of the victories of Russian weapons and in memory of the fallen defenders of the Fatherland. According to legend, the Church of the Resurrection of Christ was built in memory of the soldiers who defended the Trinity-Sergius Lavra from the Polish-Lithuanian invaders in the period from 1608 to 1610. The temple and everything connected with it is imbued with symbolism in memory of the terrible invasion of the Polish-Lithuanian invaders and all the fallen defenders on the battlefield - this is a kind of chronicle of historical traditions in stone. Currently, there are very few such temples dedicated to the national feat. The article is devoted to one of them. In 2020, the Church of the Resurrection of Christ in Sergiev Posad celebrated its 200th anniversary. On the site of the now existing stone church consecrated in 1820, there were several successive wooden churches. Through many years of identification in the archives, it was possible to document the history of the temple from the day of the creation of the first wooden temple-a monument to the people's feat, erected in 1655. in honor of the fallen defenders of the Trinity-Sergius Lavra from the interventionists, until now. The history of the Resurrection Church has almost almost four centuries. Parish churches play not only a spiritual, cultural, educational role, they are architectural monuments, emphasize the peculiarity and originality of the architectural landscape in the appearance of the city. The spires of the bell towers mark the historically formed centers of the Podmonastyr settlements. The churches of the city of Sergiev Posad, as well as any Orthodox churches, are an important part of the cultural heritage of the country
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Moore, Susan Hardman. "‘Pure Folkes’ and The Parish: Thomas Larkham in Cockermouth and Tavistock." Studies in Church History. Subsidia 12 (1999): 489–91. http://dx.doi.org/10.1017/s0143045900002635.
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IN the dark days of 1662, ‘one of the yeares of the captivity of the Churches, and of the passion of the ministers of Christ’, Cocker-mouth Congregational Church set down an account of its beginnings during the Interregnum, so that people would know ‘in after times, that somewhat hath been a doing in this corner of the earth in a church way’:
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Matikiti, Robert, and Isaac Pandasvika. "New Contours of Church and State Relations: The Faithfully Obedient Indigenous Churches in 21st Century Zimbabwe." International Journal of Culture and History 10, no. 1 (April 24, 2023): 139. http://dx.doi.org/10.5296/ijch.v10i1.20803.
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This article explores the role of indigenous churches in the struggle for freedom and democracy in Zimbabwe. For many years, the government of Zimbabwe has been trying desperately to assert its authority over the church. Upon realising that it could not win the battle to control churches of Western origins, the government turned to the white garment worshippers, popularly known as Mapostori. It is no surprise that the ruling party, Zimbabwe African National Union-Patriotic Front (ZANU-PF), looks to ecclesiastical institutions – particularly the indigenous Churches that used to sing the praises of Mugabe, and now of Mnangagwa – to boost its support base. The church can either legitimate the current state of affairs, or call for change of the status quo. Reconstruction and transformation are fundamental pillars of the beliefs of world-affirming Christians. Human transformation is part and parcel of the work of Jesus Christ. Through the interpretive phenomenological analysis the foundational nature and thrust of the church’s evolution of religious social thought, and its understanding of reality is explored. Christians in Zimbabwe have been increasingly working to promote the creation of democratic structures and the rule of law. Democracy and freedom are the foundations of humane existence. Without democracy and freedom, Zimbabwe cannot develop, and Zimbabweans can enjoy neither happiness nor tranquillity. The points of compatibility and incompatibility between the church and the state also depend largely on the theology of particular churches. Indigenous churches are diverse, among which are the Johane Marange Apostolic Church, Vadzidzi, Madzibaba, Johane Masowe eChishanu, Masowe enguwoTsvuku, Guta raJehova and Zion Christian Church. In local parlance, they are either termed Masowe or Mapostori, and the two terms can also be used interchangeably. This article explores the use of ecclesiastical bodies by secular authorities in 21st century Zimbabwe.
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Brown, Callum G., and Ealasaid Munro. "The Curse: Film and the Churches in the Western Isles 1945 to 1980." Northern Scotland 11, no. 1 (May 2020): 60–79. http://dx.doi.org/10.3366/nor.2020.0205.
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Focusing on the Isle of Lewis in the Outer Hebrides, this article looks at the interaction between religious culture and film between the 1940s and 1980s. Its first main feature is an examination of the causes of the closure of the Playhouse cinema in Stornoway in 1977–79 and the role of the Calvinist churches and the local authorities in this and other film censorship. It identifies a growing vigour on the part of some churchmen, notably of the Free Presbyterian Church, and the role of one of them in publicly imposing ‘a curse’ upon the manager of the Playhouse for daring to schedule the film ‘Jesus Christ Superstar’ with its ‘blasphemous’ depiction of Jesus Christ. It notes the increasing attempts of local politicians in the 1950s, 60s and 70s to impose stricter religious formulae through statutory powers, especially after the creation of the separate Western Isles Council in the mid 1970s. The article explores church and lay attitudes to cinema through oral testimony, the tensions between urban and rural with Lewis, and the wider social, cultural, linguistic and demographic contexts in which both opposition to, and tolerance of, cinema need to be understood in an island less estranged from modern media than might be supposed.
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Prihoancă, Constantin. "Communio und Eucharistie. Ekklesiologische Parallelen bei Dumitru Stăniloae und Joseph Ratzinger." Review of Ecumenical Studies Sibiu 6, no. 1 (December 1, 2014): 73–101. http://dx.doi.org/10.2478/ress-2014-0105.
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Abstract This article is a critical engagement with D. Stăniloae’s and J. Ratzinger’s ecclesiological thought as shaped by the description of church as the body of Christ and the Trinitarian roots of this ecclesiology. Starting from practical problems of prayer and living a Christian life, the authors argue that God’s relationship to the Christian community has primacy over God’s relationship to individual believers. When one conceives of the Christian community as being the body of Christ, one can uphold the elevated Christian ideal of Eucharist Communio without making it unattainable. The authors show that the being of the church is given to the Christian community not as a possession or property, but as a task to be fulfilled through the power of Christ and of the Holy Spirit. One can discover that in becoming the church, the Christian community is elevated to the Trinitarian life in communion. Communion ecclesiology has the potential to bridge the divide between the Orthodox and Catholic churches.
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Paek, Chong-Ku. "Alexander Campbell and Korea Christian Churches/Churches of Christ : the Authority of the Bible." 韓國敎會史學會誌 48 (December 31, 2017): 263–90. http://dx.doi.org/10.22254/kchs.2017.48.07.
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Grieb, A. Katherine. "“The One Who Called You ...”." Interpretation: A Journal of Bible and Theology 59, no. 2 (April 2005): 154–65. http://dx.doi.org/10.1177/002096430505900205.
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God's saving work in the death and resurrection of Jesus Christ is the disruptive grace that called Paul, his co-workers, and their churches to an unexpected new freedom and service. They must all learn how to walk the way of the cross and live in the newness of resurrection. The church's grave danger is that, expecting too little from God, it will settle for less than the gospel.
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Plüss, Jean-Daniel. "COVID-19, the Church, and the Challenge to Ecumenism." Transformation: An International Journal of Holistic Mission Studies 37, no. 4 (October 2020): 286–96. http://dx.doi.org/10.1177/0265378820961545.
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The COVID-19 pandemic raises questions how churches respond to an extraordinary situation where not only health and economic issues are at stake, but also the understanding of what church is all about and how ecclesial life is practised. Furthermore, do the current experiences have any bearing about the way churches of different traditions relate to each other? This article introduces the issues raised by first reviewing how Christians in past centuries have faced pandemics. Second, the text will look at current responses by large church bodies and organizations. Thirdly, a small survey will focus on the responses by local churches across the globe as to the benefits and challenges associated with the present coronavirus crisis. Finally, the paper addresses what the various reactions tell us about a reassessment of the nature of the church, both in the local context and with regard to the wider Body of Christ.
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Sarab'janov, Vladimir. "Patronal'nye izobrazenija v programme rospisej Spasskoj cerkvi Evfrosin'eva monastyrja v Polocke." Zograf, no. 37 (2013): 87–106. http://dx.doi.org/10.2298/zog1337087s.
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The murals of Christ`s Transfiguration cathedral in Polotsk (ca. 1161), which were revealed during restoration in the last several years, include several thematic strata. Among them especially notable is a group of images, related to the patron saints. Distinguished among them are the figures of the patron saints of the Polotsk ducal family, to which St. Euphrosynia of Polotsk, the founder of the monastery and the builder of the Christ`s Church, belonged. The composition ?Exaltation of the Cross? is set in one row with the patron saints, thus revealing semantic correlation with the ktitors` portrait in Kiev Saint Sophia and some other Kiev churches of tenth and eleventh centuries, where the idea of Russia becoming a member of Christian community is developed. At the same time, the patron theme is deeply intertwined with the purpose of the Christ`s Church to serve as a family burial for St. Euphrosynia.