Journal articles on the topic 'Worldwide Church of God'
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1
Price, David. "Religion and the mega‐media: The Worldwide Church of God." Religion Today 2, no. 3 (October 1985): 1–3. http://dx.doi.org/10.1080/13537908508580576.
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Heise, Tammy. "The Fragmentation of a Sect: Schism in the Worldwide Church of God." Nova Religio 18, no. 1 (February 2013): 128–30. http://dx.doi.org/10.1525/nr.2014.18.1.128.
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CIAMPA, ROY E., and BRIAN S. ROSNER. "The Structure and Argument of 1 Corinthians: A Biblical/Jewish Approach." New Testament Studies 52, no. 2 (April 2006): 205–18. http://dx.doi.org/10.1017/s0028688506000129.
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This article argues that when the fundamentally Jewish character of 1 Corinthians is recognized, a clear structure and argument emerges. The order of the material reflects Paul's own agenda seen in patterns elsewhere in his letters. While unity is clearly a significant issue, Paul's main concern is with the purity of the church and the glory of God. The Corinthian church is part of the fulfillment of the OT expectation of worldwide worship of the God of Israel, and as God's eschatological temple they must act in a manner appropriate to their holy status by shunning pagan vices and glorifying God under the lordship of Christ.
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Callam, Neville. "A word from ..." Review & Expositor 111, no. 3 (August 2014): 214–17. http://dx.doi.org/10.1177/0034637314538485.
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The church, in New Testament usage, may be understood as signifying a worldwide company of persons who, enabled by the Holy Spirit, put their faith in the God made known to us in Jesus Christ. The universal church is given expression in the local community, whether as a congregation or as a group of congregations in a region.
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Silitonga, Roedy. "RESPON GEREJA ATAS PANDEMIK CORONA VIRUS DESEASE 2019 DAN IBADAH DI RUMAH." Manna Rafflesia 6, no. 2 (April 30, 2020): 86–111. http://dx.doi.org/10.38091/man_raf.v6i2.125.
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The church is present on earth as an extension of the presence of the kingdom of God among humanity. The church is always present to respond to the conditions and situations of the times in a variety of challenges and temptations. But the church always sided with God's sovereignty and will govern and control everything, including the pandemics experienced by humans on this earth. The Church, currently dealing directly with the Covid-19 pandemic, which has worldwide, and its spread is so massive, and its impact is so wide in various sectors of life. The church was sent to bring the peace of Christ in truth and love. That is why the church responds to the appeal of the Government and health protocols from WHO by carrying out church services at home. Worship at home is not an attempt to establish a house church as a new institution. Worship at home is a form of faith that is responsible for the lives of fellow humans, and at the same time as an expression of love for others. Home worship is a service that is held based on the worship and liturgy of a church institution, where the congregation is part of its members. Principles and mechanisms of worship at home are regulated in such a way that using all available and available digital equipment and technology. The important and most important thing in conducting worship at home is that the congregation continues to truly worship the Triune God, sing praises to God, pray, and the peak and center is to listen to the word of God through preaching live (live streaming) or in recorded form or in printed form.
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Kannengiesser, Charles. "Athanasius of Alexandria." Pacifica: Australasian Theological Studies 1, no. 1 (February 1988): 85–99. http://dx.doi.org/10.1177/1030570x8800100106.
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The Church today no longer generates heresies as it did in the past centuries of intolerant dogmatism. But it generates a worldwide indifference by its persistent incapacity to articulate God's revelation in Scripture within an adequately updated theological project. Athanasius bridged the gap between learned exegesis and common experience of faith, thanks to his remarkable sense of actualising the message of Scripture. He introduced into the Alexandrian tradition a truth of crystal clarity when interpreting Scripture, namely that true knowledge of God in Christian terms starts with Christ actualised in the present experience of faith and Church.
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Venter, R. "Onderweg na ‘n teologie van interkulturaliteit: ‘n Trinitariese perspektief." Verbum et Ecclesia 29, no. 2 (November 17, 2008): 542–61. http://dx.doi.org/10.4102/ve.v29i2.48.
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Towards a theology of interculturality: A trinitarian perspectiveThe greater interaction of people from diverse cultural orientation in a globalised era and the growth of the christian faith as a truly worldwide phenomenon, and the consequent complications have highlighted the need for a theological response. This paper explores such a proposal for intercultural encounter, especially among people of the same religious orientation. The emphasis is on transcendence, community and identity, or on trinity, church and spirituality. The fundamental assumption is that the trinitarian identification of God, with its concomitant stress on otherness, relationality and love, provides resources to guide intercultural challenges in the church. A consistent trinitarian approach values community; hence the imperative of a communio-ecclesiology, which embraces unity, creativity and social resistance. Identity-formation and spirituality are closely linked. A trinitarian approach advocates transformation which increasingly reflects the virtues of the triune God in the relationship with the culturally Other.
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Mohr, Adam. "Faith Tabernacle Congregation, the 1918–19 Influenza Pandemic and Classical Pentecostalism in Colonial West Africa." Studies in World Christianity 26, no. 3 (November 2020): 219–38. http://dx.doi.org/10.3366/swc.2020.0307.
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The 1918–19 influenza pandemic killed between 30 and 50 million people worldwide. In Sub-Saharan Africa, as Terence Ranger points out, the pandemic left an indelible mark, including the unforeseen emergence of anti-medical religious movements. None were as significant as Faith Tabernacle Congregation, the Philadelphia-based divine-healing church that spurred a massive revival in West Africa – and a network stretching from Ivory Coast to Nigeria – without ever sending missionaries. They evangelised through personal letters exchanged across the Atlantic, and Faith Tabernacle literature sent from Philadelphia to various leaders in West Africa. The 1918–19 influenza pandemic was the spark that led to the church's massive growth, from one small branch before the pandemic began in 1918 to 10,500 members and nearly 250 branches of Faith Tabernacle in West Africa at its zenith in 1926. After the church's rapid demise between 1926 and 1929, leaders of Faith Tabernacle established most of the oldest Pentecostal Churches in the Gold Coast and Nigeria – such as the Apostolic Faith, the Apostolic Church, the Christ Apostolic Church and the Assemblies of God (Nigeria). Classical Pentecostalism, therefore, is Faith Tabernacle's legacy in West Africa, while abstinence from orthodox medicine continued to be debated within these Pentecostal circles.
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Cook, Christopher C. H. "Mental health in the kingdom of God." Theology 123, no. 3 (May 2020): 163–71. http://dx.doi.org/10.1177/0040571x20910700.
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Mental disorders are both common and disabling worldwide. They affect beliefs, emotions, identity and relationships in such a way as to impact upon the very essence of human experience. They are associated with stigma and prejudice, and they disproportionately affect those who are poor and those who belong to marginalized groups within society. Increasing attention has been given in recent years to the importance of spirituality for mental health, but in research it is impossible to distinguish between spirituality and the psychological variables that it purports to influence. Those things that are identified as being the concerns of mental health professionals overlap significantly with the concerns of religion. This overlap is examined here in relationship to the Synoptic Gospel accounts of the mission, ministry and teaching of Jesus. It is proposed that Jesus’ teaching on the kingdom of God was centrally concerned with things that we now consider to be the domain of mental health. For Christians, mental health may be understood as the ability to fulfil vocation within the kingdom of God. A more critical theological understanding of mental health is needed to better inform the mission of the Church of England.
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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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Nugroho, Teguh. "Misi dalam Gereja Anabaptis Abad XVI: Tinjauan dari Perspektif Paradigma Misi menurut David J. Bosch." Jurnal Teologi 10, no. 1 (May 30, 2021): 85–104. http://dx.doi.org/10.24071/jt.v10i1.3392.
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The birth of Anabaptist movement appeared in the context of church reformation by Martin Luther in the sixteenth century in Europe.Anabaptist movement was aimed to renewing the Church according to the Scriptures, because many Protestant reformers, such as Luther and Zwingli, were not radical. They still practice some of the rules and teachings of the Roman Catholic church, such as infant baptism and maintaining the Church's relationship with the State. The Anabaptists movement rejects these practices. The Anabaptists attempted to carry out a more radical reform than their predecessors. The Anabaptist group itself has a membership of about 1.7 million worldwide. The data raises the question of how they made their mission. The facts show that the Anabaptists were persistent missionaries in preaching their Faith. The Anabaptist mission is based on three Anabaptist beliefs: Jesus became the center of faith, Mennonite who put peace and community as the center of life. These three beliefs will be analyzed using David J. Bosch's three paradigms to see the correlation between "Mission as Mediating Salvation” and the belief that Jesus is the center of faith, "Mission as Evangelism" with Mennonite beliefs that promote peace, and "Mission as Ministry by the Whole People of God” with community is the center of live. The results of this analysis will show the radicalism of the Anabaptist movement.
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Liu, Qi. "A Close Look into an Immigrant Workers' Church in Beijing." Nova Religio 12, no. 4 (May 1, 2009): 91–98. http://dx.doi.org/10.1525/nr.2009.12.4.91.
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Christianity, although a worldwide religious tradition, is counted as a minority in the People's Republic of China (PRC), both by the Christians themselves and by non-believers. "House churches" in the PRC, being illegal and thus underground, are the "minority in a minority." Based on two years of participant-observation, I give a description of the beliefs and rituals of an immigrant workers' Protestant house church system in Beijing. Belief in the Christian God's ability to provide relief from suffering by performing earthly miracles and by bringing the faithful to eternal life in heaven are the main attractions drawing people to the house churches. I argue that the way the believers value and emphasize miracles performed by the Christian God is derived primarily from an orientation found in the Chinese popular religious tradition. Additionally, glorification of suffering in Christianity gives the believers inner strength to face the trials of the world.
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Rochon, Claude. "The Worldwide Church of God in Québec: A Case Study of a New Religious Movement in a "Distinct" Society." Quebec Studies 52 (October 2011): 87–94. http://dx.doi.org/10.3828/qs.52.1.87.
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BUYS, PHILLIPUS J., and ANDRÉ JANSEN. "“With Heart and Hands and Voices”: Integral Ministry of Word and Deed from a Missio Dei Perspective." Unio Cum Christo 1, no. 1 (October 1, 2015): 127. http://dx.doi.org/10.35285/ucc1.1-2.2015.art14.
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Abstract: Missiological reflection indicates that mission organizations and churches worldwide are reconsidering the biblical foundations of integrating word and deed in proclaiming the gospel. The Lausanne Movement in its 2010 Cape Town congress, the Micah Network, the Gospel Coalition through its journal Themelios, the World Reformed Fellowship, and several recent missiological publications all address the relationship between words and deeds in the mission of the church. This article attempts to make a contribution to the debate by analyzing key biblical terms in which God reveals himself through the integration of word and deed, calling for a holistic approach in missions, in which words and deeds are not separated when proclaiming the gospel.
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Tricia Jenkins and Virginia Thomas. "From Radicalism to Mainstream Evangelicalism: Exploring the Effects of Doctrinal Upheaval on Second-Generation Members in the Worldwide Church of God." Journal for the Study of Radicalism 3, no. 2 (2009): 113–40. http://dx.doi.org/10.1353/jsr.0.0033.
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Kabera, Samuel. "The Usability of ICT Technologies in Enhancing Gospel Preaching To People with Disabilities in Rwandan Churches." International Journal of Scientific Research and Management 10, no. 05 (May 9, 2022): 2257–305. http://dx.doi.org/10.18535/ijsrm/v10i5.el02.
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The Church of Christ worldwide, as well as African cultural setting, has always cared for people with disability. The central problem they faced is that they care for them by imposing their own agenda on them. In other words, they take over their lives by over-caring. Because of guilt, they want to do everything for them, as if they are not capable of functioning within that community. This way of caring leads to them over-protects these people. The process of caring over-shadows people with disability. They simply take over their lives, which results in the fact that these people become object of those who care for them. They are called names and are described by their function or through their disability. This is how they lose their name in life. The above discussion simply explains this object relational syndrome. For example, they are called abafitubumuga (handicapped). In brief, they lose who they are, when the community uses their characteristic instead of their names, and behavior becomes a way of dealing with them. The African church finally endorses the above by removing the image and likeness of God from them. For example, when they attend worship, they are viewed as people who are not normal, and in need of prayer, for healing so that they can be normal like us. This is another way of dealing with them as objects. Another obstacle in the African church is lack of ramps. The church is expecting the so-called normal people who function in a way that they want. This is a sign that people with disability are not welcomed. Finally, they are viewed as people possessed by demons and therefore in need of healing. The church, without finding out what they need, sets the agenda. The reader will now understand why the African church has neglected them.
Keywords: people; disability; church; pastoral care; African church; African communities; Accessibility; Inclusion of people with disabilities; Caring for people with disabilities; The church and people with disabilities.
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Kubiś, Adam. "Uniwersalny wymiar miłości Boga według J 3,16." Verbum Vitae 23 (June 30, 2013): 127–60. http://dx.doi.org/10.31743/vv.1551.
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John 3:16 is undoubtedly one of the best known and most beloved verses in all of Scripture. At the same time, when ripped from its literary, historical and theological contexts as it so often is, this verse can become merely a pious, sentimental saying bereft of its true, earth-shaking message. Thus this study provides not only an exegetical analysis of the verse, but also the exposition of its various contexts: literary (the interchange between Jesus and Nicodemus on the entrance into the kingdom of God), historical (the destruction of the Jerusalem temple and the worldwide mission of the early Church) and theological (the OT, NT and John’s Gospel concepts of God’s universal love). God’s love for the world, and the salvific mission flowing from it, are most beneficially viewed from a salvation-historical perspective, as the core Trinitarian outreach in which all are called to take part by putting faith in Jesus.
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Cabrita, Joel. "AN INTRODUCTION TO THE LETTERS OF ISAIAH MOTEKA: THE CORRESPONDENCE OF A TWENTIETH-CENTURY SOUTH AFRICAN ZIONIST MINISTER." Africa 84, no. 2 (April 9, 2014): 163–98. http://dx.doi.org/10.1017/s0001972014000011.
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ABSTRACTSouth African Zionism, one of the most popular Christian movements in modern South Africa, has frequently been interpreted in narrowly indigenous terms, as a local, black appropriation of Christianity, heavily invested in orality and ritual performance. The correspondence of the twentieth-century Zionist minister Isaiah Moteka tells a different story. Moteka honed the craft of letter-writing in order to build and sustain his relationship with Zion, Illinois, the headquarters of the worldwide Zionist church. Through the exchange of letters across the Atlantic, Moteka affirmed his own and his congregants’ place within a multiracial Zion diaspora. And through their complex invocation of overlapping local and global affiliations, Moteka's writings proclaimed his standing both as a regional clergyman and as a cosmopolitan internationalist. In particular, these ambiguous missives became the platform for Moteka's engagement with apartheid-era state officials. Seeking to persuade state officials that his organization fell under ‘white’ supervision, Moteka's letters proclaimed his accreditation by Zion, Illinois, thereby casting himself as a deputy of the worldwide movement. But these documents’ citation of transatlantic loyalties also suggests Moteka's own conflicted loyalties. His letters asserted loyalty to the nation state while they simultaneously subordinated earthly power to the Kingdom of God.
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Creech, Joe. "Visions of Glory: The Place of the Azusa Street Revival in Pentecostal History." Church History 65, no. 3 (September 1996): 405–24. http://dx.doi.org/10.2307/3169938.
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As news of the great Welsh Revival of 1904 reached Southern California, Frank Bartleman, an itinerant evangelist and pastor living in Los Angeles, became convinced that God was preparing to revitalize his beloved holiness movement with a powerful, even apocalyptic, spiritual awakening. Certain that events in Wales would be duplicated in California, Bartleman reported in 1905 that “the Spirit is brooding over our land.… Los Angeles, Southern California, and the whole continent shall surely find itself ere long in the throes of a mighty revival.” In 1906 he speculated that theSan Francisco earthquake “was surely the voice of God to the people on the Pacific Coast.” Bartleman indeed witnessed such a revival, for in early April 1906, this “Latter Rain” outpouring had begun to fall on a small gathering of saints led by William J. Seymour, a black holiness preacher. At a vacant AME mission at 312 Azusa Street, countless pentecostals received the baptism of the Holy Spirit evidenced by speaking in other tongues—a “second Pentecost” replicating the first recorded in Acts 2. Bartleman, who also experienced this, would soon become integral to the revival's growth by reporting the events at Los Angeles within a vast network of holiness and higher life periodicals. As during other religious awakenings, such reports not only generated the perception of widespread divine activity but also provided an interpretive scheme for understanding the meaning of such activity. For Bartleman, Azusa was the starting point of a worldwide awakening that would initiate Christ's return. He reported: “Los Angeles seems to be the place, and this the time, in the mind of God, for the restoration of the church to her former place.”
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GURRENTZ, BENJAMIN. "THE FRAGMENTATION OF A SECT: SCHISM IN THE WORLDWIDE CHURCH OF GOD. By David V.Barrett. New York: Oxford University Press, 2013. xviii + 283 pp. $55.00 hardcover." Journal for the Scientific Study of Religion 52, no. 2 (June 2013): 454–55. http://dx.doi.org/10.1111/jssr.12039.
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Gros, Jeffrey. "It Seems Good to the Holy Spirit and to Us: The Ecclesial Vocation of the Pentecostal Scholar." Pneuma 34, no. 2 (2012): 167–84. http://dx.doi.org/10.1163/157007412x639870.
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Abstract The members of the Society for Pentecostal Studies have made significant contributions to ecumenical reconciliation, to the promotion of the intellectual life in the Pentecostal and Charismatic communities, and to service to the classical Pentecostal churches in their development from a movement into mature churches in the community of Christians. For this leadership we are grateful. The Pentecostal scholar in whatever church has a calling to be of service to the whole people of God and to the churches in their task of preaching, handing on the faith and nurturing the faithful. This Society has been a place where this ecclesial vocation has been and can be nurtured. There are many intellectual challenges before the Pentecostal community as it moves into its second century as a renewal movement among Christians worldwide. This presidential address suggests three of these challenges: (1) a renewed understanding of the two thousand years of Christian history and the role of renewal movements within it, including the last century of Pentecostal service; (2) an understanding of the sacramental character of Pentecostal worship, using the example of healing as a ritual where Pentecostals have unique gifts to offer other Christians and a long heritage of sacramental thinking from which to learn; and (3) the doctrine of the church and its call to visible unity, as the institutions that serve the Pentecostal churches mature into their second century and begin to become more theologically grounded, self-reflective, and ecumenical.
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Pickard, Stephen. "Innovation and Undecidability: Some Implications for theKoinoniaof the Anglican Church." Journal of Anglican Studies 2, no. 2 (October 2004): 87–105. http://dx.doi.org/10.1177/174035530400200208.
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ABSTRACTThe Anglican Church is now a worldwide communion and international Anglicanism is marked by a high degree of variety and significant tensions both at local and international levels. Dealing with diversity and conflict across the communion may be the most pressing issue facing Anglicanism in the twenty-first century. Certainly the needs of mission require a strong focus on local and regional concerns and the history of Anglicanism bears testimony to a strong emphasis on a contextual and incarnational approach to discipleship, worship and social engagement. For this reason the Anglican Church has always wrestled with the tension between its inherited identity and the demand for relevance in an expanding communion. Many of the tensions and unresolved conflicts that beset modern Anglicanism arise because of the astonishing capacity of the Church to develop new responses in new situations that result in practices that do not fit easily with the received tradition. These point to a fundamental fact of Christianity; its inherent creativity and capacity for innovation. But not all innovations are wise for the Church; many innovations generate further conflict and the people of God are often confused or puzzled about what innovations to adopt or reject, and how to facilitate either of these scenarios. Some examples in the history of Christianity include controversies over the date of Easter, the development of church order (for example, episcopacy), doctrinal developments (for example,homoousionof the Nicene Creed), and issues to do with slavery, marriage, divorce and, more recently, ordination of women. None of these ‘innovations’ were greeted with immediate consensus at the point of local adoption nor as the innovation became more widely known and assimilated into the life of the Church.From an ecclesial point of view the fact of innovation represents both a challenge to, and opportunity for an enhancedkoinoniain the gospel. Minimally this involves commitment to ongoing patient dialogue and face-to-face encounter as innovations are wrestled with, differences explored and conflicts faced. This article considers further the concepts of innovation and undecidability as critical issues underlying much of our current difficulties. The article then inquires as to their relevance and importance for thekoinoniaof the Anglican Communion.
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Mazur, Eric Michael. "The Fragmentation of a Sect: Schism in the Worldwide Church of God. By David V. Barrett. New York: Oxford University Press, 2013. xviii + 283 pp. $58.00 cloth." Church History 83, no. 4 (December 2014): 1085–87. http://dx.doi.org/10.1017/s0009640714001607.
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Häde, Wolfgang. "Strengthening the Identity of Converts from Islam in the Face of Verbal Assaults: A Study with the Background of Turkish Society." Mission Studies 34, no. 3 (October 9, 2017): 392–408. http://dx.doi.org/10.1163/15733831-12341525.
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Abstract The study focusses on converts from Islam to the Christian faith in Turkey. Converts are confronted with special challenges. Based on Islamic theology and Turkish nationalism most Turks cannot think of positive reasons to choose Christianity. So verbal assaults with social consequences like ostracism, prejudice, suspicion, and very low esteem are very common. The First Letter of Peter provides advice for strengthening new Christians by defining their identity as chosen und loved people of God. Personal caring for converts from Islam is crucial to provide a new “home” in assuring them of their new identity. They have to learn to evaluate accusations honestly, and from a faith-based position, and to integrate their new faith with their old environment. In the context of modern Turkey a fresh look at history can be meaningful: There were Turkish Christians before Islam, and there are still Christian Turkish people today. More important however is a genuine spiritual approach that understands verbal assaults within the framework of God’s history with his people. Converts should find their identity “in Christ”. At the same time, being in Christ must become practical in finding a new family in the local church and seeing themselves as part of the worldwide multinational body of Christ.
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Lundeen, Lyman. "God, Christ, Church." Process Studies 21, no. 1 (1992): 62. http://dx.doi.org/10.5840/process199221115.
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Beinert, Wolfgang, and John J. Burkhard. "Priestly People of God." Irish Theological Quarterly 85, no. 1 (December 29, 2019): 3–15. http://dx.doi.org/10.1177/0021140019889207.
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The Church faces a crisis of identity today because it has not addressed the conflict inherited from Vatican II between the Church as a society and as communion. The author argues for the priority of the image of the people of God in ecclesiology and draws out some implications for the Church’s self-understanding. He calls the Church to clarify the place and meaning of the laity and their charisms, and challenges the Church to rethink her ministry to better express her underlying identity. Practical implications of this effort are presented, including the role of the sensus fidelium.
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Cronshaw, Darren. "Missio Dei Is Missio Trinitas: Sharing the Whole Life of God, Father, Son and Spirit." Mission Studies 37, no. 1 (May 18, 2020): 119–41. http://dx.doi.org/10.1163/15733831-12341699.
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Abstract Missio Dei (“the mission of God”), and grounding the mission of the church in the character of God as a missionary God, is one of the most important theological (re-)discoveries of the twentieth-century. The concept is limited, however, if focused on one aspect of God as sending God, model of incarnational mission or empowerment for mission. This article argues that missio Dei is missio Trinitas (“the mission of the Trinity”). It explores the richness of missio Dei from an explicitly trinitarian perspective and its implications for local congregations, in conversation with missional church writers. The article argues that missio Trinitas places primary responsibility for mission with a Trinitarian God, invites the church to join God in the dance of (co-)mission, moves mission beyond church programs to a spirituality of mission, turns church attention to a whole gospel for the whole world, and calls all Christians into mission as communities rather than individuals. Ensuring a Trinitarian understanding of God and mission helps the church to remember the importance of divine agency, spirituality of mission, holistic mission and the mission of the whole people of God.
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Shyrokoradyuk, Stanislav. "God save Ukraine." Ukrainian Religious Studies, no. 74-75 (September 8, 2015): 244–51. http://dx.doi.org/10.32420/2015.74-75.578.
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They are right all who would say nothing, all right. But the Church, whatever it does, will always be criticized. If it becomes very popular with all the protesters, it will go to the Maidan, it will fall under the hail of criticism from the authorities. He will not go away - she is also criticized with the words: "How is this, she became aloof when such problems are solved, is it not the church anyway, how people live, why it does not react to social problems, things that are happening - the lack of courts, the prosecutor's office , Raider attacks, how can the church silence "? We have to choose a middle ground here, we have to say something, support people because they are right, they have the right to defend themselves, this is a normal healthy reaction of free people who said: "No, we do not want to live like that". They need to be supported in this.
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Priana, I. Made. "Misi Gereja Menghadirkan Kerajaan Allah di Bumi." SANCTUM DOMINE: JURNAL TEOLOGI 4, no. 1 (December 9, 2019): 12–27. http://dx.doi.org/10.46495/sdjt.v4i1.14.
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This article tries to show that the mission of the church is to present or to embody the kingdom of God in this earth. The kingdom of God mission is not church oriented mission but the world oriented mission. The kingdom of God mission is God’s mission which is done by Jesus that the world will exist and run as it is designed by God, that is the world under God’s sovereignty. As God sent Jesus to present the kingdom of God in this earth, it does likewise Jesus sends the church to actualize the mission of Jesus (John 20:21). Church mission is actualization of Jesus’mission that is by words and deeds demonstrating the values of the kingdom of God that the world will be transformed as it is designed by God.
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Baldry, Tony. "Parliament and the Church." Ecclesiastical Law Journal 17, no. 02 (April 10, 2015): 202–14. http://dx.doi.org/10.1017/s0956618x15000071.
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The House of Commons starts each day with Prayers given by the Speaker's Chaplain, beginning with Psalm 67:God be Merciful unto us and Bless us; and cause his face to shine upon us. That thy way may be known up on earth, thy saving health among all nations. Let the people praise thee, O God; let all the people praise thee.
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Gudzyk, Klara. "Reflections on Church Education." Ukrainian Religious Studies, no. 36 (October 25, 2005): 156–58. http://dx.doi.org/10.32420/2005.36.1662.
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Sometimes it seems that our traditional Christian churches - both different and identical denominations - do not share any insignificant differences in rituals, but the abyss. For, agree, believing in one God, the God of mercy and forgiveness, in one Holy Scripture that includes the New Testament, it is not possible to be at war with one another as some Christian Churches in Ukraine are at odds today.
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McClung, Grant. "The Church of God in Germany:." EPTA Bulletin 10, no. 2 (June 1991): 53–62. http://dx.doi.org/10.1179/jep.1991.10.2.002.
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Forrester, Duncan B. "God, the World and the Church." Expository Times 120, no. 6 (March 2009): 285. http://dx.doi.org/10.1177/00145246091200060502.
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van Eijk, Ton. "Sacrament of the Kingdom of God." Exchange 37, no. 4 (2008): 508–16. http://dx.doi.org/10.1163/157254308x340431.
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AbstractThis third text issuing from the Catholic/Reformed dialogue reverts to the first, The Presence of Christ in Church and World (1977). But the focus has undoubtedly changed from Christ to the Kingdom. The present text also sheds light on the Church as the pivotal theme of the second result of this dialogue, Towards a Common Understanding of the Church (1990). By viewing the Church in the wider perspective of the Kingdom the authors of the text declare themselves able to confirm their assessment in the second text that 'sacrament of grace' and 'creation of the Word' are complementary qualifications of the church. However, the question that seems not satisfactorily answered yet is, whether and in what sense all ecclesial activities can be called sacramental.
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McKim, Denis. "God & Government." Ontario History 105, no. 1 (July 31, 2018): 74–97. http://dx.doi.org/10.7202/1050747ar.
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This article focuses on a debate that raged in Upper Canada during the early and mid-nineteenth century over the degree to which civil authorities should assume responsibility for promoting societal virtue. Supporters of state-aided Christianity, many of whom were Tories, clashed with critics of close church-state ties, many of whom were Reformers. The catalyst for this conflict was the Clergy Reserves endowment. Drawing on works that situate British North American affairs in an expansive interpretive framework, this article maintains that the Upper Canadian debate over state-aided Christianity was subsumed within a larger conflict regarding the church-state relationship that originated in early modern England and played itself out across the North Atlantic World.
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Webster, John. "On Evangelical Ecclesiology." Ecclesiology 1, no. 1 (2004): 9–35. http://dx.doi.org/10.1177/174413660400100101.
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AbstractEvangelical ecclesiology describes the relation between the gospel and the church, and in particular the way in which the grace of the triune God constitutes the church as the communion of saints. Consequently: (1) The doctrine of the church is shaped by an account of the perfection of God, i.e. the sufficiency and fullness of God’s being and act. This perfection is not inclusive (as in some communion ecclesiologies), but is to be thought of as a movement of grace in which God determines himself for fellowship with his creatures. (2) The visibility of the church (pervasive in modern ecclesiology) is properly a spiritual visibility, which the church has by virtue of the Spirit’s act. The primary visible acts of the church are its attestations of the presence and action of God.
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van der Panne, Esther. "Mijn God trouwt ook homo’s." DNK : Documentatieblad voor de Nederlandse kerkgeschiedenis na 1800 44, no. 94 (June 1, 2021): 51–73. http://dx.doi.org/10.5117/dnk2021.94.003.vand.
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Abstract My God also weds gays The Remonstrantse Broederschap, a small liberal church, was the first church in the world that opened the wedding blessing for not-wedded couples. At the time they did so, in November 1986, that also meant: for homosexual and heterosexual couples. The process that led to this decision took a long time and was carefully structured and monitored. It went along two tracks: a discussion project in the local church communities and the realization of a new church order. This decision to give a blessing ‘to all couples that promised in the midst of the congregation to share their lives in love and faithfulness’, fits into the liberal tradition of the Remonstrant faith. This is inspired by the humanist and the protestant Christian tradition, and characterizes itself by the appreciation of openness (to contemporary society, culture, science), freedom, tolerance and responsibility. The search for collective responsibility and active tolerance, including taking a stand against discrimination (for instance of homosexuals) in public, as a church, caused internal disagreement. This disagreement seems to have its roots in a classic bourgeois decency culture on the one side and a more plural, progressive liberal culture on the other side.
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Lutfiah, Zumrotun. "Church’s Authority and The Disappearence of God In George Bernard Shaw’s The Miraculous Revenge Short Story." Matriks Jurnal Sosial Sains 4, no. 2 (January 30, 2023): 89–96. http://dx.doi.org/10.36418/matriks.v4i2.477.
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This research tries to investigate and elaborate the intention of Shaw in writing such a hypocrite story which one side praise God, church and bible, but another side mostly portrayed the disappearance of God. Late Victorian is considered as the period which the presence of God is a must in every single activity that the Victorian done because of their purpose to back to the nature by considering God as the Holy creation through praising church. However, Shaw shows a big contradiction between the reality on the Victorian era with the elaboration of the short story by questioning the presence of God even though it looks like the story is about praising the church. This research is analyzed using qualitative descriptive method with historical approach and historicism theory. The result of this study indicates that church has the authority which is legitimate by the society even though the society itself has a doubt on the presence of God and even disappearing God in their life in society. Therefore, the power or the authority which is had by the church is not absolute and can be replaced by other beliefs because the reality which is faced by the society cannot always be understood by the church.
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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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Krause, Neal. "Trust in God, Forgiveness by God, and Death Anxiety." OMEGA - Journal of Death and Dying 72, no. 1 (March 2, 2015): 20–41. http://dx.doi.org/10.1177/0030222815574697.
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Research on religion and death anxiety has produced many contradictory findings. These conflicting findings arise, in part, from inadequacies in the measurement of religion as well as problems with the way the data have been analyzed. The purpose of the current study is to develop and empirically evaluate a conceptual model that contains the following core hypotheses: (a) People who go to church more often will receive more spiritual support from fellow church members (spiritual support is assistance provided by coreligionists for the explicit purpose of increasing the religious beliefs and practices of the recipient). (b) Individuals who receive more spiritual support will be more likely to trust God. (c) Those who trust God more deeply will be more likely to feel forgiven by Him. (d) People who feel forgiven by God will experience less death anxiety. Findings from a recent nationwide survey provide support for each hypothesis.
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Rabczyński, Paweł. "The Church as the new Family of God." Nova prisutnost XIX, no. 1 (March 15, 2021): 19–33. http://dx.doi.org/10.31192/np.19.1.2.
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Jesus founded His Church as the new family of God by instituting the Twelve. The new family is a real space which fulfils the Kingdom of God. It is a community of Jesus’ disciples which fosters the rule of God in the world and has an explicitly institutional dimension. The founding of the new family fulfils the promise to create the new Israel made in the Old Testament. The ethos of the new family of God is aimed at proclaiming the universal reign of God, as it is the mission bestowed on the family by Jesus. Its moral principles were laid out in the Sermon on the Mount. The new family of God is a space where all the promises made by God to Israel come to fulfilment. In this sense, we can speak of continuity between the nation of Israel and the Ecclesia. The Church does not replace the people of the Old Testament but is a continuation thereof in Jesus Christ.
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Dunn, Emily. "Reincarnated Religion? The Eschatology of the Church of Almighty God in Comparative Perspective." Studies in World Christianity 22, no. 3 (November 2016): 216–33. http://dx.doi.org/10.3366/swc.2016.0157.
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The Church of Almighty God is a Chinese new religious movement. This article provides an account of the eschatology of the Church of Almighty God on the basis of its texts and considers this eschatology in comparison with other varieties of millenarianism in Chinese history, namely Christianity, the religion of the Taipings and Buddho-Daoist sectarianism. Many elements of the Church of Almighty God's teachings are familiar in the Chinese context, but its eschatology in fact differs from that of earlier religions. The Church of Almighty God adopts very little explicitly from the ‘three teachings’ of Confucianism, Buddhism or Daoism, invoking the bible and Christian vocabulary instead. It is therefore possible to overstate the historical precedent and to underestimate the innovative nature of the teachings of the Church of Almighty God.
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Carswell, John. "Learning to Lament: Complaining to God about the Decline of the Church." Expository Times 131, no. 9 (February 26, 2020): 392–400. http://dx.doi.org/10.1177/0014524620908527.
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In this paper I want to consider using the book of Lamentations as a metaphor for understanding the suffering occasioned by the decline of the Western church, specifically the drastic fall in church membership and participation witnessed in Britain from the mid-twentieth century to the present. It is my contention that the church needs a way in which to speak its own hurt and disappointment with God, its heart-cry and its complaint, and that Lamentations provides a theological framework in which it might parse the various elements of its grief with the aim of understanding church decline within the providence of God. Lament gives the church the permission and the language to blame God for its decline, and to seek God as its singular hope for a future.
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Pranata, Viarine, and Yanto Paulus Hermanto. "Peran Gereja dalam Memotivasi Jemaat untuk Mencintai Alkitab." Jurnal Teologi (JUTEOLOG) 3, no. 1 (December 22, 2022): 14–33. http://dx.doi.org/10.52489/juteolog.v3i1.105.
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Bible is the Word of God and the word is God Himself. People of God must love the Bible because it is the Word of God; so believers must have read the Bible at least once in lifetime from Genesis to Revelation. In fact, the love of Bible decreasingly, so it is time for the church to motivate God’s people to re-commit to love the Bible. The church with discipleship basis which always and regularly teach the word of God could fulfil the calling to equip all disciples to be matured in Him and could be the bride of Christ. Writer used library research qualitative methodology to conclude there are ways to motivate people of God to observe His word. Church has discipleship, Word of God learning group, build some of facilities to support People of God to learn the Bible and issue certificate for whom completely read and meditate the Word of God in certain period.
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Fubara-Manuel, Benebo Fubara. "In Communion with the Trinitarian God." Exchange 44, no. 3 (September 11, 2015): 284–301. http://dx.doi.org/10.1163/1572543x-12341369.
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This paper is a Reformed reflection on The Church: Towards a Common Vision (ctcv). It seeks to explore an aspect of the rich contribution of ctcv to the understanding of the depth of the unity that the church has received from the Trinitarian God as a gift, and to which it has been called to witness, namely, the communion that exists between God and creation. It shall argue that, whereas ctcv has worked upon several years of ecumenical labour, and whereas it is a most invaluable work in ecumenical understanding of church unity, it fails to develop a robust theology of creation and, as such, fails to do justice to the richness of communion that the church and creation has with the Trinitarian God. This reflection shall be informed by some of the historic Reformed confessions, some modern Reformed confessions and the rich history of Reformed participation in ecumenical conversations.1
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Macleod, Donald. "God or god?: Arianism, Ancient and Modern." Evangelical Quarterly: An International Review of Bible and Theology 68, no. 2 (September 6, 1996): 121–38. http://dx.doi.org/10.1163/27725472-06802003.
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This study begins with an attempt to derive from 4th century discussions a definition of Arianism. It then notes the re-emergence of Arianism after the Reformation and traces its development within both the Church of England and English Nonconformity, focussing particularly on Isaac Watts and Philip Doddridge. It looks at the factors which account for this development, including the aversion to human creeds which so deeply influenced the Nonconformist mindset. The study concludes that men like Doddridge, passionately committed to theological freedom, underestimated the threat which Arianism poses to Christianity.
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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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Hunt, Stephan. ""A Church for All Nations": The Redeemed Christian Church of God." Pneuma 24, no. 2 (2002): 185–204. http://dx.doi.org/10.1163/15700740260388036.
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Ingersoll, Heather. "Exploring Autonomy and Relatedness in Church as Predictors of Children’s Religiosity and Relationship with God." Christian Education Journal: Research on Educational Ministry 17, no. 1 (September 19, 2019): 52–70. http://dx.doi.org/10.1177/0739891319876654.
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Concerns about the shifting religious landscape for young people in the United States provides the impetus to expand research investigating children’s experiences in Christian education. A significant number of children regularly attend Christian education in church and yet there is limited research investigating how those programs support children’s faith. Guided by self-determination theory, this research investigates whether instructional practices can support children’s religiosity and relationship with God. The present study specifically assessed whether children’s perceived relatedness with adults and peers in church, and children’s perceived autonomy in Sunday school, predicted children’s religiosity and relationship with God. Two hierarchical multiple regressions were conducted to identify if the church variables were significant predictors of an identified relationship to God. Neither perceived relatedness in church nor perceived autonomy in Sunday school were significant predictors of identified religiosity. However, perceived relatedness in church did significantly predict relationship with God.
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Fahed, Ziad. "HOW THE CATHOLIC CHURCH VIEWS THE POLITICAL COMMUNITY?" RELIGION AND POLITICS IN INDO-PAKISTANI CONTEXT 3, no. 1 (June 1, 2009): 99–110. http://dx.doi.org/10.54561/prj0301099f.
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The Catholic Church believes that God has created every single person in His own image. God has implemented His own and personal image in the heart of our humanity. The political community, as seen by the Catholic Church, is meant to be the guardian and the witness of this indelible dignity offered and willed by God. The human person created in the image of God means that the purpose and objective of any political community is to defend and promote the “inalienable human rights”. The incarnation of Christ replaces the humanity in the heart of the project of God. By his incarnation, Christ elevates humanity to the dignity of being sons of God. For the Catholic Church, the political community is where one realizes the common good and so it facilitates living together. And by showing his compassion to every single creature, by recognizing the humanity of every single person, Christ leads the way to a civilization of love that can be achieved through the support of the political community.