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1
Sklar, Fred, and Kathleen D. Huneke. "Bereavement, Ministerial Attitudes, and the Future of Church-Sponsored Bereavement Support Groups." OMEGA - Journal of Death and Dying 18, no. 2 (March 1988): 89–102. http://dx.doi.org/10.2190/p5gb-tkn1-8rhd-r1ld.
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Bereavement historically has been a concern of religious organizations, but the recent rise of secular bereavement support groups implies a void in the way churches deal with survivors. A survey of ministers in the Northern California Conference of the United Church of Christ documents the absence of church-sponsored bereavement support groups. It is argued that this absence stems not from a lack of parishioner demand, but from ministers' disinclination, an attitude that appears to arise from bereavement training. Such training is seen to have its result because of the manner in which it reinforces central aspects of the ministerial work role. The future of church-sponsored bereavement support groups is discussed.
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Caggiano, Bishop Frank J., and Jem Sullivan. "Evangelizing Catechesis and the Institute on the Catechism." International Journal of Evangelization and Catechetics 4, no. 1 (2023): 85–92. http://dx.doi.org/10.1353/jec.2023.a912022.
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Abstract: Bishop Frank J. Caggiano, Bishop of Bridgeport, and Chairman of the Subcommittee on the Catechism of the United States Conference of Catholic Bishops discusses the newly formed Institute on the Catechism on the podcast Echoing Faith Today . In the dialogue with Dr. Jem Sullivan, podcast host, Bishop Caggiano reflects on current challenges and opportunities for catechetical ministry in the United States, with a particular focus on evangelizing catechesis. The conversation highlights the graced moment of the publication of the Directory for Catechesis and Pope Francis' Apostolic Letter issued Motu proprio, Antiquum Ministerium . From these catechetical documents, Bishop Caggiano highlights the call to invite and form the faithful through the lens of the encounter with Jesus Christ within the community of the Church. The Institute on the Catechism of the USCCB will offer unique formational opportunities in evangelizing catechesis as the Church in the United States seeks to realize the theological-pastoral principles contained in the Directory for Catechesis and Antiquum Ministerium. Echoing Faith Today , a podcast dedicated to themes in the Directory for Catechesis , is hosted by Dr. Jem Sullivan, associate professor in the School of Theology and Religious Studies at The Catholic University of America.
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Mitchell, Louise A. "A Brief History of Catholic Bioethics." Ethics & Medics 41, no. 7 (2016): 3–4. http://dx.doi.org/10.5840/em201641714.
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The foundations of modern Catholic bioethics were laid with the teachings of Christ, especially in the example He set as the Divine Physician and through the parable of the Good Samaritan. The Church thus cared for the sick and built hospitals for two thousand years before adopting a definite bioethical focus. Equally important for Catholic bioethics, especially in clinical practice, was the development of the Ethical and Religious Directives for Catholic Health Care Services. They are based on the Ethical and Religious Directives for Catholic Hospitals, which were first published by the Catholic Hospital Association in 1948, revised in 1955, and revised and adopted by the United States Catholic Conference in 1971. Secular bioethics split from theology and metaphysics in favor of the rationalism and humanism which developed out of Enlightenment thought, whereas Catholic bioethics continued its own development, keeping both its theological and its metaphysical roots.
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Stanley, Brian. "Edinburgh and World Christianity." Studies in World Christianity 17, no. 1 (April 2011): 72–91. http://dx.doi.org/10.3366/swc.2011.0006.
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In his inaugural lecture as Professor of World Christianity at the University of Edinburgh, Professor Stanley discusses three individuals connected to Edinburgh who have major symbolic or actual significance for the development of world Christianity over the last 150 years. Tiyo Soga (1829–71) studied in Edinburgh for the ministry of the United Presbyterian Church, and became the first black South African to be ordained into the Christian ministry. His Edinburgh theological training helped to form his keen sense of the dignity and divine destiny of the African race. Yun Chi'ho (1865–1945) was the sole Korean delegate at the World Missionary Conference held in Edinburgh in 1910. His political career illustrates the ambiguities of the connection that developed between Christianity and Korean nationalism under Japanese colonial rule. John Alexander Dowie (1847–1907) was a native of Edinburgh and a student of the University of Edinburgh who went on to found a utopian Christian community near Chicago – ‘Zion City’. This community and Dowie's teachings on the healing power of Christ were formative in the origins of Pentecostal varieties of Christianity in both southern and West Africa.
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Nembudani, Tshimangadzo Norman. "Analysis of African Adventist Theology of Mission in the 21st Century." International Journal of Research and Innovation in Social Science VIII, no. V (2024): 1772–84. http://dx.doi.org/10.47772/ijriss.2024.805117.
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Introduction: Analysis of African Adventist theology of mission in the 21st century highlights theological African Adventist issues of concern. As an Adventist researcher, one is challenged by the growing anticipations and expectations that arise or are questioned in certain areas and sectors, including doctrinal issues in some grey areas. This research article probes those challenges that may be tabled by higher organizations or are just difficult to handle. Problem: Analysis of African Adventist Theology of Mission in the 21st Century presents problematic, unresolved doctrinal issues and teachings upheld by the mother body, the General Conference of the Seventh-day Adventists. These issues are still debated in other circles and regions. Purpose: To analyze the Seventh-day Adventists’ beliefs as a lifestyle for the African Adventists in the 21st century and highlight some downsides that may hinder the mission’s progress among Africans. Old and New Testament Scriptures guide, teach, and instruct a person to the esteemed life of Christ-like character. However, some scholars still argue that Christians and Adventists teach Creation Week. To an African, the belief in a creator God who shares space with His people has brought doubts to the very God who created everything in one week. Discussions: An African Adventist Theology of Ministry for the 21st Century article presented communication, ways of ministry in diverse settings, the Biblical foundation for mission and ministry, and God’s purpose for ministry. The Seventh-day Adventist Church is a family of Christian believers united in mission, purpose, and belief. Adventists seek to follow Biblical principles of Christ-like living, communicating, disciplining, teaching, healing, and serving communities regardless of where they are. Since God is the creator and owner of the mission, He has a purpose for His ministry and creation, which includes human beings. The purpose of God for his church is being revealed amongst His people through the publishing of literature, public evangelism, the gospel ministry, and medical missionary. As the mission owner (Missio Dei), God chooses how to direct the mission using His created world. All the people of different cultures and traditions are part of God’s mission. There are diverse ways of ministry, including reaching people in their homes, welfare ministry, friendship evangelism, Adventism, and God’s mission. When spreading the gospel, theologians need to recognize different types of communication: secular, Christian, and Adventist approaches. Findings: An analysis of African Adventist theology of mission in the 21st century found that God’s purpose for the ministry is to involve all means and people, regardless of creed, race, or ethnicity. God would employ any method to spread the gospel all over the world. Finally, communication plays a significant role in God’s mission.
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Jacobsen, Douglas. "United Church of Christ Response." Pneuma 23, no. 1 (2001): 90–94. http://dx.doi.org/10.1163/157007401x00096.
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Abraham, William J. "Confessing Christ." Interpretation: A Journal of Bible and Theology 51, no. 2 (April 1997): 117–29. http://dx.doi.org/10.1177/002096439605100202.
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As mainline Protestantism increasingly accommodates to contemporary cultural forms, the confessing movement of the United Methodist Church (and other traditions) has a key role to play, lifting high the rich canonical heritage of the church universal.
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Gros, Jeffrey. "History of the United Church of Christ." Reviews in Religion and Theology 13, no. 2 (March 2006): 158–62. http://dx.doi.org/10.1111/j.1467-9418.2006.00284.x.
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Trost, Frederick R. "The United Church of Christ Celebrates All Saints." Liturgy 12, no. 2 (September 1994): 28–32. http://dx.doi.org/10.1080/0458063x.1994.10392280.
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Bara, Zoltán. "La realtà mistica della Chiesa nella riflessione ortodossa di Dumitru Stăniloae." Studia Universitatis Babeș-Bolyai Theologia Catholica Latina 66, no. 2 (December 30, 2021): 77–107. http://dx.doi.org/10.24193/theol.cath.latina.2021.lxvi.2.05.
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Theologian of reference for Romanian Orthodox Church, Dumitru Stăniloae prefers to speak of the Church as “the mystical Body of the Lord in the Holy Spirit”. The Church reproduces the communion of the Trinity on a human and historical level. In this sense, in is in the Church that the Incarnation, the Cross and the Resurrection of Christ are actualized in a sacramental way. In God's saving plan, the Church represents the fulfilment of the divine economy of salvation. Born on the day of Pentecost, with the outpouring of the Holy Spirit, it has become an instrument of salvation and sanctification for all those who, through faith, open themselves to the work of Christ. The Church, being the union without confusion between God and humanity, has a theandric constitution, the content of which consists in Christ united, as regards the divine nature, with the Father and the Spirit and, according to human nature, united with the men.
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Gefaell, Pablo. "La divina eucaristia e l’unità della chiesa romena con il Romano Pontefice." Studia Universitatis Babeș-Bolyai Theologia Catholica 67, no. 1-2 (December 30, 2022): 71–81. http://dx.doi.org/10.24193/theol.cath.2022.04.
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"The Divine Eucharist and the unity of the Romanian Church with the Roman Pontiff. The body of our Lord Jesus Christ, indeed present, real and substantial under the species consecrated in the sacrament of the Holy Eucharist, is inseparable from the mystical body of Christ which is the Church, so that in every valid Eucharistic celebration the Church of Christ is found. The valid celebration of the Eucharist requires, at least from an objective point of view, communion with the whole Church seen as a visible society. This communion is full if it is carried out both emotionally and effectively around the one who is the social and visible guarantor of unity in the Church; the one who, by the fundamental will of Christ, is the successor of St. Peter, is the Roman Pontiff. Therefore, the path to unity is the path to ecclesial fullness. The Romanian Church United with Rome, Greek-Catholic, reached this fullness. Keywords: Eucharist, Ecclesial Communion, Unity, Faith, Roman Pontiff. "
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Gladson, Jerry A. "Spiritual Direction, Social Justice, and the United Church of Christ." Journal of Psychology and Theology 30, no. 4 (December 2002): 346–54. http://dx.doi.org/10.1177/009164710203000409.
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How may spiritual formation, with its emphasis upon the individual, spiritual direction, and its shaping of spiritual life, and the ministry of social justice, with its stress upon the community, be balanced in a religious tradition? This study examines the United Church of Christ as an example of a social justice tradition within Protestant Christianity, with special interest in how it combines spiritual formation, spiritual direction, and social justice. Although during the first decades of its existence, the United Church of Christ seemed more interested in social justice, ostensibly to the diminishing of more spiritual concerns, during the 1990s the church began to develop greater interest in spirituality. At present, the denomination is starting to try to link spirituality, spiritual formation, and spiritual direction with social justice ministries.
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Andrian, Tonny. "Exegesis Integrative Review of Salvation Because The Love Of God Is The Basic of The Church As The Unity of The Body of Christ (Ephesians 2:11-22)." Journal DIDASKALIA 3, no. 1 (April 15, 2020): 20–29. http://dx.doi.org/10.33856/didaskalia.v3i1.166.
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The subject of the unity of the church has appeared several times during the period of church history as a major subject. Even in the 20th century, differences of opinion on the subject of unity led to divisions. This point cannot be ignored. That is why the researcher conducted an integrated exegessa study on the meaning of the Church as the unity of the body of Christ Ephesians 2: 11-22. Ephesians 2: 11-22 is not a separate passage, but integrative, with other passages in the book of Ephesians. (this would be integrative both with Ephesians 2: 1-10 and Ephesians 4: 1-6) The conjunction "therefore" in Ephesians 2.11, describes the preceding verses that speak of grace. The suffering of Jesus Christ and His sacrifice on the cross, and His shed blood, are manifestations of grace that saves sinners. A demonstration of grace, which is free gift. It is the grace that saves people from sin. Thus Ephesians 2: 11-22 must be seen as a context that comes from grace. The saving or salvation based on the grace of God, as a building body of Christ, which is a union, which was previously "distant", ie those who are without Christ, not belonging to the citizens of Israel, become one body of Christ as intended by God. Ephesians 2: 11-22 explains that the unification of the body of Christ is a reflection of the journey of a Christian individual who has been saved by the grace of Christ God, is united or united with other Christian individuals to move towards the unity of building the body of Christ, as the Temple of God. the church as the unified Body of Christ, is built on the teachings of the Apostles and Prophets. Thus, the church, which has a government, a doctrine that may not be the same as one another, but the church is a unity in the bonds of the Spirit of peace, one faith, one Baptism, one god, one GOD the FATHER of all God, as salt and The light of the world, brings transformation and restoration for the world, through the carrying out of the task of the grace of Christ, namely the preaching of the gospel of the kingdom of heaven, so that all knees will kneel and all tongues confess that Jesus Christ is Lord to the glory of the heavenly Father.
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Welch, Reed. "Strangers and Foreigners or Fellow Citizens with the Saints? How Leaders of The Church of Jesus Christ of Latter-day Saints Have Portrayed Immigration Over Time." Journal of the Mormon Social Science Association 2, no. 1 (2024): 91–108. http://dx.doi.org/10.54587/jmssa.0204.
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Although The Church of Jesus Christ of Latter-day Saints is considered a conservative religion and for decades its U.S. members have been among the most reliable supporters of the Republican Party, the Church’s position and rhetoric in recent years and the opinions of many of its members toward immigration clearly diverge from the Republican agenda and the opinions of other conservative religious Americans. This study seeks to better understand Latter-day Saints’ view of immigration by evaluating how leaders of the Church of Jesus Christ of Latter-day Saints have talked about immigration over time. To do this it examines all addresses given in the Church’s General Conferences from 1851 to 2019. It finds that Church leaders have consistently portrayed immigration and immigrants in positive terms and that the support today is in line with the tone and approach that Church leaders have exhibited in the past. Among other things, Church leaders have identified themselves as descendants of immigrants, coupled immigration with the history of the Church, emphasized the need to help immigrants, and used immigrants as examples of behavior that people should emulate. The article concludes by discussing how Church leaders have addressed immigration in recent years when members’ opinions about immigration are anything but uniform.
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McKinney, William, Dorothy C. Bass, and Kenneth B. Smith. "The United Church of Christ: Studies in Identity and Polity." Review of Religious Research 30, no. 1 (September 1988): 105. http://dx.doi.org/10.2307/3511860.
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Zikmund, Barbara Brown. "The Living Theological Heritage of the United Church of Christ." Pro Ecclesia: A Journal of Catholic and Evangelical Theology 12, no. 3 (August 2003): 368–72. http://dx.doi.org/10.1177/106385120301200311.
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Barmen, Emily, and Mark Chaves. "Lessons for Multisite Nonprofits from the United Church of Christ." Nonprofit Management and Leadership 11, no. 3 (2001): 339–52. http://dx.doi.org/10.1002/nml.11307.
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O’Brien, David M. "Minorities and Religious Freedom in the United States." Tocqueville Review 24, no. 1 (January 2003): 53–76. http://dx.doi.org/10.3138/ttr.24.1.53.
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The modem libertarian conception of religious freedom did not emerge in the United States until the early twentieth century. It was the result of the straggles of religious minorities like the Church of Jesus Christ of Latter Day Saints (Mormons), the Jehovah’s Witnesses, Orthodox Jews, the Church of the Lukumi Babalu Aye, among others. It took decades and a series of (not always successful) lawsuits to persuade the Supreme Court and the country of the value of protecting individuals’ free exercise of religion.
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Kyiak, S. R. "Ukrainian Catholicism: The Church-Ritual Aspect." Ukrainian Religious Studies, no. 30 (June 29, 2004): 96–105. http://dx.doi.org/10.32420/2004.30.1511.
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In Ukrainian church life, the influence of the Byzantine Empire, which has existed for over eleven centuries, holds a special place. This unique Greek superpower became the first independent state where faith in Jesus Christ became part of the entire state complex. It was this faith that united Byzantium with the Ecumenical Church, whose center of history was rooted in Rome.
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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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Sagan, Oleksandr N., and A. Gudyma. "The idea of the national church in Ukraine." Ukrainian Religious Studies, no. 6 (December 5, 1997): 62–65. http://dx.doi.org/10.32420/1997.6.121.
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The regional branches of the UAR actively participated in the celebration of the 2000th anniversary of the Nativity of Christ. As part of these activities, the Ternopil Central AUA launched the annual scientific conferences in 1997-2000: in November 1998 - "Christianity and Culture"; in November 1999 - "Christianity and national idea: scientific and theological aspect"; in May 2000 - "Christianity and person". In 1997, together with the regional regional archives and the medical academy named after I.Gorbachevsky, the All-Ukrainian scientific and practical conference "The Idea of the National Church in Ukraine" was held on October 17-18. Researchers from Ternopil, Kyiv, Lviv, Lutsk, Rivne and others took part in the scientific meeting. cities of Ukraine, as well as representatives of denominations.
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Abdullah, Yasmin. "The Holy See at United Nations Conferences: State or Church?" Columbia Law Review 96, no. 7 (November 1996): 1835. http://dx.doi.org/10.2307/1123295.
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Billings, Taylor M., and Kristina Lizardy-Hajbi. "Multiply-Affiliated Congregations in the United Church of Christ: Initial Findings." Review of Religious Research 57, no. 1 (December 12, 2014): 159–60. http://dx.doi.org/10.1007/s13644-014-0205-y.
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Jagodziński, Marek. "Pneumatologiczny wymiar Kościoła i teologii według Johna D. Zizioulasa." Studia Teologii Dogmatycznej 6 (2020): 9–23. http://dx.doi.org/10.15290/std.2020.06.02.
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John D. Zizioulas’ publications do not include a special study of his Pneumatology, but his lectures on dogmatic theology contain a lot of material on the pneumatological vision of the Church. The foundation of the Church’s faith is the revealed and communicated truth of God, the preservation of which is a special task of the Holy Spirit. He is always active in community and creates communion, and all His gifts are for unity. The truth is revealed and secured only in the communion of the Holy Spirit in the Church. Zizioulas writes that it is the Holy Spirit who constitutes the true “essence of the Church”. Hence, Orthodox theologians often conceive of the Church as “an everlasting Pentecost event”. Thanks to the Son, we can get to know God, while the Holy Spirit reveals that God is communion. The great mistake of generations of dogmatists was to separate Christology from the science of God – and therefore from pneumatology. Salvation is realized in the Church, which is after all God’s people united in Christ and in the Holy Spirit. The Holy Spirit is the Spirit of communion, and it is no exaggeration to identify the Kingdom of God with Himself. The Eucharist is communion and participation in the Blood of Christ, which is “full of the Holy Spirit” and shares in Christ – and at the same time “in the communion of the Holy Spirit”. In the face of christomonistic or charismatic constraints, Zizioulas reminds us that Christ does not build the Church without the Holy Spirit, and He does not come to the Church only when he is completely formed. The institution of the Church was established at a specifi c point in history, but is constantly constituted and renewed by the Holy Spirit. The Church receives everything from God through Christ in the Holy Spirit, but it is necessary to receive His gifts in the event of communion – and it is in the Holy Spirit that everything what happens is an event of communion.
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Kristiani, Dina, and Paulus Kunto Baskoro. "Makna Teologis Konsep “Oikumene” Menurut Yohanes 17:1-26 dan Aplikasinya Bagi Gereja Masa Kini." ILLUMINATE: Jurnal Teologi dan Pendidikan Kristiani 4, no. 2 (January 1, 2022): 90–101. http://dx.doi.org/10.54024/illuminate.v4i2.120.
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AbstractThe church has an important role in a movement for the gospel of Jesus Christ. The Great Commission is the center of the church in carrying out the mission of the Kingdom of God in this wolrd. Since the days of the early church, the church has experienced tremendous growth. Many souls believed in Jesus and experienced tremendous spiritual growth. The extraordinary growth of God’s church makes all components of the church must be well integrated into a unified whole. All of this cannot be separated from the Lord Jesus prayer so that His disciples remain united in the project of the great commission. But in reality, the church that should have remained united as the Lord Jesus prayer in John 17:1-26 did not materialize well. The church began to fokus on worldly interests and was no longer a universal church unit. Some of the problem that occurred, the disorganization of the church which is often referred to as ecumenical did not happen well, because of differences in doctrine, there are elements of self-interest, leadership problem and finanacial problems. So that the essence of the church to carry out the mission of the great commsission has shifted. This writing uses a descriptive method of literature by extracting library data ro strengthen understanding as a whole. The goal is that through writing, namely, First, church leaders realize how important a unity is in God’s church. Second, the church becomes a pleasant family as a member of the body of Christ. Third, believers are focused again on thinking about the realization of the Lord Jesus prayer, so that they become one.. Keywords: Ecumenical, Unity, Church, Christian, Jesus Prayer.
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Zammit, Mark Joseph. "Francis’ Idea of the Church: Outline of an Ecclesiology." AUC THEOLOGICA 11, no. 1 (September 27, 2021): 85–107. http://dx.doi.org/10.14712/23363398.2021.5.
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In the past eight years, since the election of Francis as the first Latin American pontiff in history, the Church has experienced new manners of being and acting. Even though she has also been in a constant state of aggiornamento, Francis’ vision has contributed greatly to this concept of being a perfect image of the ideal Church of Christ (cf. Ecclesiam Suam 10) and a better servant of humanity. The objective of this study is to present an outline of Francis’ main ecclesiological concepts, in the awareness that this endeavour can never be completely exhaustive. For this reason, the article is divided into two main sections. In this first one, the bedrocks of his ecclesiological thoughts are studied. These include his Jesuit vocation, the CELAM conferences and vision, and the Argentine theology of the people. In the second section, his main ecclesiological themes are analysed: the people of God, a poor Church for the poor, ecumenism, reform, and an ecological Church.
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Hegy, Pierre. "A critical note on Aparecida and the future of the Catholic Church of Latin America." Social Compass 59, no. 4 (December 2012): 539–51. http://dx.doi.org/10.1177/0037768612462512.
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The conclusions of the Fifth Conference of Bishops of Latin America meeting in Aparecida in 2007 are entitled ‘Disciples and Missionaries of Jesus Christ.’ When analyzed in the light of the Catechism of the Catholic Church, the traditional doctrines of soteriology, the sacraments, ecclesiology, and authority in the Church are missing; they are also missing in the conclusions of the previous conferences of Latin American bishops and in the Second African Synod. The conference of Medellin of 1968 had inaugurated the see-judge-act methodology, but it is missing in Aparecida. Also missing is a strong emphasis on social justice and structural sin, which are central to liberation theology. However, missionary discipleship is not just an ideal in Latin America; it is practiced through the Holy Popular Mission of Brazil and small communities in Guatemala. Hence the Catholic Church of Latin America is heading in a new direction. In this way, it is an example of a Church-type structure with some features of the sect type.
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Ware, Frederick L. "Neo-Pentecostal Spirituality and Theology of Creativity in the Work of Barbara A. Holmes." Pneuma 35, no. 1 (2013): 75–86. http://dx.doi.org/10.1163/15700747-12341267.
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Abstract The works of black Pentecostal scholars who are members of classical Pentecostal denominations are well recognized. Less is known, however, about the work of black Pentecostal scholars from denominations rooted in different historical movements. One such Pentecostal scholar worthy of recognition is Barbara A. Holmes. While she self-identifies as Pentecostal/Charismatic, she is more accurately classified as neo-Pentecostal. The story of her spiritual journey reveals the complex routes and profound contributions of Pentecostalism toward the Charismatic movement in historic denominations like the United Church of Christ/Disciples of Christ Church. The influence of Pentecostalism on Holmes’s scholarship is most evident in her focus on spirituality and quest for a theology of creativity.
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Limb, Gordon, David Hodge, and Richard Alboroto. "Utilizing Brief Spiritual Assessments with Clients who belong to the Church of Jesus Christ of Latter-day Saints:." Social Work & Christianity 47, no. 4 (November 1, 2020): 30–44. http://dx.doi.org/10.34043/swc.v47i3.145.
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In recent years social work has increasingly focused on spirituality and religion as key elements of cultural competency. The Joint Commission—the nation's largest health care accrediting organization—as well as many other accrediting bodies require spiritual assessments in hospitals and many other mental health settings. Consequently, specific intervention strategies have been fostered in order to provide the most appropriate interventions for religious clients. The Church of Jesus Christ of Latter-day Saints is the fourth largest and one of the faster growing churches in the United States. In an effort to facilitate cultural competence with clients who are members of the Church of Jesus Christ, a brief spiritual assessment instrument was developed. This mixed-method study asked experts in Church culture (N = 100) to identify the degree of cultural consistency, strengths, and limitations of the brief spiritual assessment instrument. Results indicate that the framework is consistent with Church culture and a number of practice-oriented implications are offered.
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Vanhoozer, Kevin J. "Hocus Totus: The Elusive Wholeness of Christ." Pro Ecclesia: A Journal of Catholic and Evangelical Theology 29, no. 1 (December 4, 2019): 31–42. http://dx.doi.org/10.1177/1063851219891610.
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This article responds to David Moser’s essay commending the Totus Christus to Protestants who wish to be biblical, identify with the catholic tradition, and speak truly about the Church. The article recognizes the Totus Christus as an important case study of the relationship between Christology and ecclesiology. The article evaluates Moser’s case in three movements: first, by examining the way in which biblical language of Christ as the “head” of the Church “body” has been interpreted by Augustine and others; second, by comparing and contrasting the Reformed (soteriological) emphasis on mystical union with the Roman (ecclesiological) emphasis on mystical body; third, by examining the metaphysics of the Totus Christus and, in particular, the conceptual coherence of claiming that the Totus Christus designates a “united person” with “two subjects” that are “distinct in their being.” The article concludes by asking about the practical consequences of accepting the Totus Christus, and by noting that the Totus Christus never did receive the necessary creedal support commensurate with catholic doctrine.
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Vaschel, Tessa. "God (Sometimes) Loveth His Children." International Review of Qualitative Research 12, no. 2 (May 2019): 198–211. http://dx.doi.org/10.1525/irqr.2019.12.2.198.
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One of the most staunchly conservative Christian sects in the United States, the Church of Jesus Christ of Latter-Day Saints, or the “Mormon Church” as it is colloquially known, has led the charge in opposition to same-sex marriage for more than 20 years. In this article I use the tools of performative writing and autoethnography to examine how Mormonism and queerness as identities collide and how changing acts result in a changed identity.
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Pandego, Higianes Indro. "GEREJA UMAT ALLAH SEBAGAI KOMUNIO PARTISIPATIF Refleksi Yuridis-Pastoral atas KHK 1983, Kann.204-207." LOGOS 17, no. 2 (July 16, 2020): 106–27. http://dx.doi.org/10.54367/logos.v17i2.807.
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The sacrament of baptism makes a person united with Christ and made a member of God’s People. God’s People in the Codex Pius Benedict (Codex 1917) are understood based on ordained and unbaptized. This concept gave rise to a pyramid image of the God’s People. On the contrary, the Codex 1983, which was influenced by the views of the Second Vatican Council, see the People of God in common baptism. Based on the baptism, they assumed the general priesthood duties of Jesus Christ according to their individual. The special conditions were bornf for those who received ordination and thus became sacred ministers who exercised the priesthood of office. Both of the general priesthood and the office of priesthood, are carried out in the communion of the Church. In the community spirit, each member of God’s People participates in the mission of Church received from Christ.
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Dollhopf, Erica J. "Overall Congregational Vitality in the United Church of Christ: Predictors and Implications." Theology Today 78, no. 3 (October 2021): 225–35. http://dx.doi.org/10.1177/00405736211030249.
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This article examines the predictors of overall congregational vitality in the United Church of Christ (UCC), a US mainline Protestant denomination of approximately 5,000 churches and 800,000 members. This analysis is based on data from the UCC version of the Faith Communities Today survey, which surveyed all UCC congregations in early 2020. An overall congregational vitality scale was created from survey questions; factors associated with congregational vitality were tested to see which ones had a statistically significant relationship with a congregation's level of overall vitality. Aspects of congregations that were significantly associated with overall congregational vitality included the fit between the pastor and congregation, innovative worship, racial diversity, and total number of participants, while the percentage of young adults, contemporary worship, founding year of congregation, percentage change in worship attendance over the past five years, current financial health of congregation, and percentage of female participants did not influence overall congregational vitality. This research may be useful for congregations seeking to maintain or increase their vitality and for researchers interested in identifying the components and predictors of congregational vitality.
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Pelealu, Omega Yasinta, Steward Louis Fransisko Kaunang, and Gerrardi Vincent Frederico Mandagie. "PENTINGNYA SAKRAMEN BAPTIS BAGI KESELAMATAN MENURUT KATEKISMUS GEREJA KATOLIK." Pineleng Theological Review 1, no. 1 (February 20, 2024): 83–97. http://dx.doi.org/10.53396/pthr.v1i1.196.
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This article discusses the Catholic Church's view of the Sacrament of Baptism as a sign and means of salvation for the faithful. The author developed his writing based on the theological ideas contained in the Catechism of the Catholic Church. So, based on official Church documents, the author attempts to explain that the sacrament of baptism is not only an entry point for Church membership but also that baptism offers spiritual fruits that are useful for the salvation of believers. By baptism, the people are united to Christ both in death and also in His resurrection. This is why the sacrament of Baptism still plays such an important role in the Catholic Church.
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McOwen, Micah J. B. "An Earth used with Judgment, not to Excess: Distilling a Mormon Approach to Environmental Law." Journal of Law and Religion 23, no. 2 (2008): 673–723. http://dx.doi.org/10.1017/s074808140000240x.
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“[T]he fulness of the earth is yours, the beasts of the field and the fowls of the air … and the herb, and the good things which come of the earth … [a]nd it pleaseth God that he hath given all these things unto man; for unto this end were they made to be used, with judgment, not to excess, neither by extortion.”The Church of Jesus Christ of Latter-day Saints (the “Church”) is the great success story of American religion. Members of the Church (“Mormons”) now constitute more than five percent of the populations of Arizona, Hawaii, Nevada, and Wyoming, a far higher percentage of Idaho and Utah, and nearly two percent of the United States as a whole. Mormons fill five seats in the United States Senate (including the majority-leader chair) and about a dozen in the House. A Mormon recently completed a serious bid for the United States presidency. And their numbers are growing worldwide.
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Wilde, Melissa, and Hajer Al-Faham. "Believing in Women? Examining Early Views of Women among America’s Most Progressive Religious Groups." Religions 9, no. 10 (October 20, 2018): 321. http://dx.doi.org/10.3390/rel9100321.
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This paper examines views of women among the most prominent “progressive” American religious groups (as defined by those that liberalized early on the issue of birth control, circa 1929). We focus on the years between the first and second waves of the feminist movement (1929–1965) in order to examine these views during a time of relative quiescence. We find that some groups indeed have a history of outspoken support for women’s equality. Using their modern-day names, these groups—the United Church of Christ, the Unitarian Universalist Association, and to a lesser extent, the Society of Friends, or Quakers—professed strong support for women’s issues, early and often. However, we also find that prominent progressive groups—the Protestant Episcopal Church, the Methodist Episcopal Church, and the United Presbyterian Church—were virtually silent on the issue of women’s rights. Thus, we conclude that birth control activism within the American religious field was not clearly correlated with an overall feminist orientation.
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Malanyak, Andrii. "THE UNITY OF THE CHURCH OF CHRIST IN THE INTERPRETATION OF THE APOSTOLIC FATHERS." Sophia. Human and Religious Studies Bulletin 22, no. 2 (2023): 22–26. http://dx.doi.org/10.17721/sophia.2023.22.5.
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The article presents exploration of a separate and historically formed religion – Christianity, about the unity of the Church, which is considered in the interpretation of the Apostolic Men, who sought to strengthen the Church and support Christians, because at that time they suffered due to the danger of pagan persecution and heretical manifestations among communities. They normalized the hierarchical factor among the churches that were scattered throughout the Roman provinces. At that time, dioceses had just begun to appear, in their original form, which was borrowed from the Byzantine, or more precisely, from the ancient Greek model, which regulated political and supervisory trade relations delegated to the bishop (Greek. επαρχος), and in the Roman Empire – to the overseer (Greek. επισκοπος) in the diocese (lat. dioecesis). Apostolic disciples developed a unique hierarchical order, which for many centuries ensured the preservation of unity on the territory of the then ancient world. The significance of patristic theological concepts and postulates that form the church of Christ, however, exclusively as a gathering of the faithful, for whom it is important to expand their personal understanding of soteriology and commandments that Jesus Christ gave to his disciples and their followers, is highlighted. The Church, this gathering always has its founder the Lord Jesus Christ, but its development was continued by the holy apostles and those who were appointed by them for evangelical preaching, service, instruction and in the matter of salvation for those who believed in Christ Jesus, who came to earth, to save a person by showing an example, as well as commandments and instructions. To date, a rather small number of Christian churches understand the concept of unity in its ontological apostolic teaching. The importance of revealing this multifaceted issue is aimed at rethinking the Christian worldview in its unitary and ecclesiological original nature. This article is to highlight the views on the unity of the Church of Christ of the early fathers who were witnesses of apostolic activity. The students who were taught by the apostles during the 1st and 2nd centuries fought for the establishment of the United Cathedral and Apostolic Church. To reveal the ecclesiological understanding of the organization of early assemblies, their hierarchical component and the role of the bishop in the formation of church unity among the people of the ancient world.
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Lizardy-Hajbi, Kristina. "United Church of Christ “National Listening Campaign on Christian Faith Formation and Education”." Review of Religious Research 54, no. 4 (September 16, 2012): 555–56. http://dx.doi.org/10.1007/s13644-012-0085-y.
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Ndinda, Lucia. "The Church as the “People of God”." Journal of Sociology, Psychology & Religious Studies 4, no. 1 (May 8, 2022): 20–31. http://dx.doi.org/10.53819/81018102t6010.
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The Church as “People of God” is a term that has gained prominence since the Vatican II Council although the term has been in use since the times of the Old Testament (OT). In the OT the Israelites were referred to as People of Yahweh, In Exodus Moses conducts a covenant between the “People of God” and God himself; “You shall be my people and I will be your God” (Deut 32:9). Today we have some theologians who argue that all humankind is indeed the “People of God” (Osei-Bonsu) since they were created by the same God who is our Father. Others think that the term “People of God” refers to all Christians in the NT context where it involves the community of believers (1 Peter 2:9) “You are a chosen race, a royal priesthood, a people set apart to sing God’s Praises.” The limitations of the image “Populi Dei” (or People of God) arises in two ways; first, that of understanding the unity that is demanded by core concepts such as ‘Body of Christ,” and secondly, the more sociological meaning that risks the mystery aspect of Christ’s mission in the world. In comparing the Catholic and evangelical conceptualization about the image of the Church, the evangelicals often tend to focus more on the virtual or spiritual unity, while the Catholic understanding refers to both physical and spiritual unity of the Church. Therefore, the term “People of God” is greatly accepted among evangelicals than Corpus Christ that is often more popular in the Catholic circles. Lumen Gentium (Vat. II) used the term “People of God” in direct reference to the Church as an image hence giving it a deeper meaning. The second chapter of Lumen Gentium bears the title ““People of God”.” This title does not refer to the laity in contra-distinction to the “hierarchy,” but rather it applies to all members of the Church. First it was used to refer to the Church as a body of the New covenant in Christ’s blood and in the sense of Koinonia or communion of the Christ’s faithful. Therefore the “People of God” refers to the Corpus Christi (i.e., Body of Christ) that is united in one faith and one love and moving towards the soteriological calling by Christ their head. The aim of this paper is to shed light on the Populi Dei concept that underscores the practical implications of the term Populi Dei in continuous self-awareness of the Church in the increasing roles to be taken up by the lay faithful. Keywords: Church, People of God, Lumen Gentium, Body of Christ
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Buzalic, Alexandru. "La beatificazione dei vescovi romeni uniti, alla luce della teologia del martirio." Studia Universitatis Babeș-Bolyai Theologia Catholica 66, no. 1-2 (December 15, 2021): 57–74. http://dx.doi.org/10.24193/theol.cath.2021.03.
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The Beatification of the United Romanian Bishops, in the Light of the Theology of Martyrdom. The Church of Christ fulfills three functions in the history of salvation: martyria, leiturgia and diakonia. Confession of Faith, martyria, it is a fundamental mission entrusted to the Church, which is exercised by preaching the Gospel (Matt. 28:19), the Logos transmitted and explained, the life in the faith and defending it from internal enemies (schisms, polemics, etc.) or external ones (heresies and persecutions). Since the times of apostolic and ancient Christianity martyria was achieved through a testimony of faith strengthened by resistance to persecution and the radicality of the sacrifice of life, starting with St. Stephen, passing through the long line of martyrs of all times, in 1623 by the martyrdom of St. Archbishop Joshaphat for the unity of the Church, the Churches United confessing from now on, with the price of shed blood, the faith and mission entrusted by Jesus “that all may be one” (Jn 17:20). During the persecutions of the twentieth century, the United Romanian Church wrote a page in the “theology of martyrdom”, building the Church, fulfilling its crown of martyrdom, the beatification of martyrs to restore the unity of the Church opening a new stage in the history and mission of contemporary Christianity. Keywords: beatification, Church, Catholicism, Greek Catholicism, martyrdom, theology, unity.
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Ismail, Arifuddin. "PANDANGAN KEAGAMAAN GERE JA BETHANY INDONESIA." Al-Qalam 14, no. 1 (November 11, 2018): 1. http://dx.doi.org/10.31969/alq.v14i1.515.
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<p>This writing is a conclusion of research, that was conducted in Palu,<br />Central Sulawesi. This writing aims to describe the religious perspective<br />ofGBI (Gereja Bethany Indonesia), that was considered as a part of<br />fundamentalism movement on Christ.<br />The result of study showed that (1) the basic of religious faith of GBI is<br />God Jesus Christ, and confession that Jesus is messiest, the living Son of<br />God. (2) Bible is never wrong. The truth of Bible works at anywhere and<br />anytime. Men have to believe and do what Bible said. (3) Confession to<br />Apostle Creed. (4) The church is God institution to realize God in the<br />world. Church not only means as construction but also means as people<br />united to live in same faith, hope, and love to Jesus Christ. (5) The<br />movement of GBI emphasis to morality and spirituality especially to<br />young generation; (6) their motto is Successful Bethany Family</p>
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Swanson, G. A., and John C. Gardner. "THE INCEPTION AND EVOLUTION OF FINANCIAL REPORTING IN THE PROTESTANT EPISCOPAL CHURCH IN THE UNITED STATES OF AMERICA." Accounting Historians Journal 13, no. 2 (September 1, 1986): 55–63. http://dx.doi.org/10.2308/0148-4184.13.2.55.
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This research documents the emergence of accounting procedures and concepts in a centrally controlled not-for-profit organization during a period of change and consolidation. The evolution of accounting as prescribed by the General Canons is identified and its implementation throughout the church conferences is examined.
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Wood, Diana. "Introduction: ‘Straight Answers to the Problem of Sovereignty’?" Studies in Church History. Subsidia 9 (1991): 1–5. http://dx.doi.org/10.1017/s0143045900001836.
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Michael Wilks’s best-known contribution to historical scholarship is The Problem of Sovereignty in the Later Middle Ages (Cambridge, 1963). This is an exploration of the political ideas of Augustinus Triumphus of Ancona (c. 1270-1328) and his contemporary publicists on the nature of sovereignty—or supreme authority—and its location within society. Like most medieval thinkers Augustinus saw society as the universal Church, the body of Christ, a single corporate entity which embraced all Christians, and within which all were united in pursuit of the common aim of salvation. Most thinkers would have agreed, too, that in theory society itself was the possessor of sovereignty. The ‘problem’ arose in trying to decide how and by whom sovereignty should be wielded in practice. There were various solutions. At one extreme the pope, as the vicar of Christ, was thought to represent Christ’s mystical body, the Church, on earth. He thus became the physical embodiment of sovereignty, and, as such, the sole source of power within society.
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Connell, Francis J. "Comments on “The Crisis in Church-state Relationships in the U.S.A.”." Review of Politics 61, no. 4 (1999): 710–14. http://dx.doi.org/10.1017/s0034670500050592.
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The author seems to have no regard for the supernatural life and vigor of the Catholic Church. He proposes as the most necessary means of protecting the Church from grave harm in the United States something natural—the “adaptation” of a traditional Catholic doctrine to a naturalistic concept of the State. The truth is that the most effective means toward preserving the Church from harm and promoting its apostolic activity will be found in a more ardent zeal on the part of bishops and priests and in a more faithful observance of God's law by Catholics. It should not be forgotten that Christ has promised to abide with His Church and to sustain it, so that the gates of hell shall never prevail against it. The author does not take this promise into consideration.
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Cashdollar, Charles D. "Hidden Histories in the United Church of Christ. Edited by Barbara Brown Zikmund. New York: United Church Press, 1984. xiv + 212 pp. $9.95." Church History 55, no. 1 (March 1986): 135. http://dx.doi.org/10.2307/3165479.
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Tinambunan, Edison R. L., and Ignasius Budiono. "FABC (Federation of Asian Bishops’ Conferences):." Studia Philosophica et Theologica 22, no. 1 (April 23, 2022): 1–18. http://dx.doi.org/10.35312/spet.v22i1.429.
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One of the central themes discussed both internationally and nationally is about humanity which is identified with human rights. Religiosity is no less talked about it, including the Church of Asia through the Asian Bishops' Conference which in 2020 celebrated its presence for fifty years. Two declarations from the United Nations and the ASEAN declaration provide directions for upholding humanity and the Asian Bishops Conference document provides the basis for humanity to be more honored and respected. To arrive at the aim of discussing the contribution of the Asian Bishops' Conference to respect and honor humanity, the discussion will begin with an overview of humanity from religious and philosophical dimensions. The two United Nations declarations and the ASEAN declaration provide directions for humanity that serve as guidelines for respecting it. The document of the Asian Bishops' Conference, while respecting the declarations issued by various agencies, illuminates the implications for respecting and respecting humanity. This study uses many sources of documents and humanitarian movements in Asia and Indonesia as well and this paper concludes with a conclusion that gives the reason for Asia being the highest violator of humanity in the world.
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Powell, Randy. "Social Welfare at the End of the World: How the Mormons Created an Alternative to the New Deal and Helped Build Modern Conservatism." Journal of Policy History 31, no. 04 (September 11, 2019): 488–511. http://dx.doi.org/10.1017/s0898030619000198.
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Abstract:It is common for members of the Church of Jesus Christ of Latter-day Saints to be considered one of the most conservative religious groups in the United States. What is less well understood is as to when the relationship between Mormonism and American conservatism began. While some historians point to the social upheavals in the 1960s and 1970s as the glue that united Mormons and conservatives, the connection began decades earlier during the Great Depression. Leaders of the Mormon Church interpreted Roosevelt’s New Deal as the fulfillment of eschatological prophecy. Envisioning themselves saving America and the Constitution at the world’s end, Mormon authorities established their own welfare program to inspire Latter-day Saints and Americans in general to eschew the New Deal. Anti–New Dealers used the Mormon welfare plan to construct a conservative ideology. Accordingly, Mormons are essential elements in the formation of a political movement that revolutionized the United States.
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Szram, Mariusz. "Kościół jako rzeczywistość wieczna w doktrynie Orygenesa." Verbum Vitae 6 (December 14, 2004): 205–26. http://dx.doi.org/10.31743/vv.1370.
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In Origens theological research, the term Church has a very wide meaning, which conveys the framework of the earthly religious institution and the community of believers. In its fundamental sense, it means the family of all rational beings created by God and His works relating to the history of angels and people. According to this Alexandrian, God created beings gifted with rational thinking, to make up one community closely bonded with Him, meaning the Church understood in a broad sense. There turned out to be an impediment to achieving this eternal plan of God because of the incorrectly used gift of free will by rational beings. The fall through sin caused a breakdown of the first heavenly and earthly Church, and at the same time initiated the long process of a return to the original state of harmony. It is divided into two stages: the Old Testament Church and the Church of Christ.The later, being the fullest manifestation of the community of united people by God in the annals of the visible world, does not have a status as the ultimate Church and only comprises an image of the eschatological reality. There will be a bringing together of the heavenly Church with the earthly Church and a complete union of rational beings with Christ. The Church understood in this way crosses the limits of the present time and becomes an everlasting reality, prepared in the preexistence and also having a continuation and fulfillment in eschatology. It is not eternity understood in an absolute way, pertaining only to God, but in the sense of a lengthy continuation which had a beginning but does not have an end.Origens ecclesiology wastonic teaching on the preexistence of the soul and the Platonic-formed in a climate of ancient Greek philosophy, under the strong influence of Platonic teaching on the preexistence of the soul and the Platonic-stoic theory of the wandering of worlds, which was a normal phenomenon in the Alexandrian environment at the turn of the II and III centuries. Despite such a dependency on erroneous philosophical theories and certain logical inconsistencies, Origen's concept of the eternal Church on many essential points turned out to be an inspiration for later Catholic ecclesiology, particularly in her ecumenical and mystical tendencies. It presents all of humanity as chosen from the beginning by God and called to be His Church. It acknowledges Christ as the foundation and Bridegroom not only of the Christian Church instituted by His incarnation, but the entire community of people for whom this Church of Christ is the visible sacramental sign and invitation to return to unity with God. It is proof that the world was created for Church which does not pass away but grows and changes, in order to finally become the perfect coronation of works as the only family under Christ as the Head, and through Him the Father of the universe.
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POPKES, WIARD. "Philipper 4.4–7: Aussage und situativer Hintergrund." New Testament Studies 50, no. 2 (April 2004): 246–56. http://dx.doi.org/10.1017/s0028688504000153.
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Phil 4.4–7 is best understood against the background of a society with an imperial ideology, mirrored in the epistle's terminology. The church is under pressure from its social environment and opposes the claims of the state's officials. The various parts of the passage are united by this context. Christian emotions should be shaped by the relation to Christ who is ‘near’, said in contrast to Caesar's proclaimed omnipresence. Christians are called to behave nobly towards their fellow citizens. The terminology of prayer reflects imperial customs. The peace of God surpasses the pax Romana. Paul's strategy is to strengthen the unity of the church and to enhance a convincing social behaviour.
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Binfield, Clyde. "The Bolton Prelude to Port Sunlight: W. H. Lever (1851–1925) as Patron and Paternalist." Studies in Church History 42 (2006): 383–93. http://dx.doi.org/10.1017/s0424208400004095.
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Christ Church United Reformed Church (formerly Congregational), Port Sunlight, and St George’s United Reformed Church (formerly Congregational), Thornton Hough, do not spring to mind as Free Church buildings. There is scarcely one architectural respect in which either announces a Dissenting presence. Each conforms to nationally established tradition. Their quality, however, is as incontestable as it is incontestably derivative. Their role in their respective village-scapes is important, even dominant. As buildings, therefore, they are significant and perhaps suggestive, but do they say anything about ecclesiastical polity? The answer to that question illustrates the interaction between elite and popular religion in Edwardian English Protestant Nonconformity, for the polity to which these two churches give space is in fact successively congregational, Congregational, and Reformed. It is representative throughout but never democratic. Yet can any shade of Congregationalism truly develop in either a squire’s village or a manufacturer’s? And what might be deduced of the man who provided these buildings, created their villages, shaped their communities, and regarded himself lifelong as a Congregationalist even if a masonic lodge were the only fellowship to which he could statedly commit himself? These questions prompt this paper.