Artículos de revistas: "Churches"

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Griffin, John R. "Victorian Churches and Churchmen". Newman Studies Journal 4, n.º 1 (2007): 93–94. http://dx.doi.org/10.5840/nsj20074110.

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2

Rennhoff, Adam D. y Mark F. Owens. "Competition and the Strategic Choices of Churches". American Economic Journal: Microeconomics 4, n.º 3 (1 de agosto de 2012): 152–70. http://dx.doi.org/10.1257/mic.4.3.152.

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We examine how the decisions of churches are impacted by the decisions of rival churches. Using a novel dataset, we estimate a model of strategic interaction, which accounts for the location and denomination of churches. We focus on a church's decision of whether to provide a weekday child care program. Empirical evidence indicates that churches compete more strongly with same-denomination churches than with different-denomination churches. These effects diminish with distance. (JEL J13, L31, Z12)

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Fiedler, Rachel NyaGondwe, Atipatsa Kaminga, Rhodian Munyenyembe y Francis Kudzula. "The Church and the Covid-19 Pandemic: The Intricate Role of Masculinities of the Clergymen". Journal of Humanities 31, n.º 1 (20 de julio de 2023): 21–41. http://dx.doi.org/10.4314/jh.v31i1.2.

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This article seeks to determine how the masculinities of clergymen influenced the church’s responses to Covid-19. In Malawi, about 70% of confirmed Covid-19 cases were men, and about 83% of those who died were men. Pastors influence the church’s response to the world. There are many responses from the Churches to the need for prevention and care during Covid-19. Nevertheless, there is a lack of research on the church’s responses to Covid-19 in the global south and how the masculinities of clergymen played a role in the church’s reactions during Covid-19. The article, thus, focuses on clergymen’s masculinities of power and authority in influencing the church’s responses to Covid-19. This article builds on grounded theory and qualitative methods. The article is based on data from two evangelical and two mainline churches in the four cities of Malawi. The study found that the masculinities of clergymen had little influence on the responses of evangelical churches during Covid-19. However, the masculinities of clergymen significantly impacted the responses of mainline churches within the confines of Sunday services but not outside it. We found that African realities, such as African beliefs in healing, among others, limited the role of masculinities of clergymen in evangelical churches during and after Sunday services. This article discusses ways of solidifying the roles of clergymen in the church responses.

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4

Orczykowski, Andrzej. "Problemy migracji w Kodeksie Kanonów Kościołów Wschodnich". Prawo Kanoniczne 50, n.º 1-2 (15 de junio de 2007): 143–66. http://dx.doi.org/10.21697/pk.2007.50.1-2.07.

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The Code of Canon Law of the Eastern Catholic Churches - as a basic statute book - took up the issues that arose due to the phenomenon of modern migration. However, the practical application of these basic statutes is left to the discretion of individual Eastern Churches. The Code contains not only a description of the phenomenon of migration and its problems; it also insists on official status for the faithful in their churches which are sui iuris. This can be seen in the individual canons in which the legislator tries to integrate the migrants while respecting and preserving their own rite. The Code of Canon Law of the Eastern Catholic Churches also places particular emphasis on the necessity to recognize m igrants’ pastoral needs and provides appropriate structures for them. It accurately defines the rules for migrants when they are living under the Church’s authority. The Code’s wholehearted support of pastoral work for migrants has been welcomed in Eastern Churches’ fundamental code of law. As a result it would seem that The Code of Canon Law of the Eastern Catholic Churches will play a big part in shaping the legal system of the particular Eastern Churches.

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5

Peterson, Brian. "Being the Church in Philippi". Horizons in Biblical Theology 30, n.º 2 (2008): 163–78. http://dx.doi.org/10.1163/187122008x340879.

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AbstractContrary to widespread assumptions, neither Paul's pattern of church-planting nor his vision of those churches' mission was focused on efforts by those churches to draw and make more members for the church. Rather, Paul saw the church's life itself, both in relation to one another and in relation to their neighbors, as its calling and its mission. For Paul, the church's mission is to live out its identity in Christ as God's new creation in the face of empire. A careful look at Philippians in particular will make the contours of such a mission clear.

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6

Stepan-Norris, Judith y Caleb Southworth. "Churches as Organizational Resources". Social Science History 31, n.º 3 (2007): 343–80. http://dx.doi.org/10.1017/s014555320001378x.

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Employing a historical dataset on Detroit in the 1950s, this article uses geographic models to show the political impact of churches and religious populations on presidential voting. Multilevel models separate the relative impact of individual denomination, the effect of congregants in neighborhoods, and the importance of the physical presence of a church. Existing studies of geography and religion examine a few denominations; here a full set of religious denominations is compared on support for Democratic Party voting and “social movement-like” voting for the Progressive Party. Mainline Protestant churches are associated with support for a conservative social agenda. The presence of synagogues and Catholic churches in neighborhoods is positively related to progressive electoral outcomes. Black Protestant churches are positively related to Democratic Party voting but did not alter the Progressive Party vote. The effect of denomination on political behavior and the geographic extent of a church’s influence on surrounding urban communities are shown to be spatially segregated and to depend on the class structure of neighborhoods.

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7

Janssen, Allan. "A Reformed Response to Local and Universal Dimensions of the Church". Exchange 37, n.º 4 (2008): 478–85. http://dx.doi.org/10.1163/157254308x340404.

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AbstractThis article begins by reviewing ways in which Reformed churches have given expression to the universal dimension of the church within its preference for the church's local expression. The marks of the church, the confession of the church, its church order and its understanding of office all give expression to the universal dimension of the church. The proposal that the universal dimension be more strongly emphasized at the 'intermediate level' will be received gladly by Reformed churches but it also challenges Reformed churches to consider the personal dimension of universality as well as to re-emphasize the universal dimension both in congregational life and at a supra-national level.

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8

Darnita, Cristi Devi. "LOCAL CHURCHES OWNED BUSINESS AS STRATEGIC TOWARD SUSTAINABILTY AND FINANCIAL OTONOMY". Apostolos: Journal of Theology and Christian Education 3, n.º 2 (27 de octubre de 2023): 100–107. http://dx.doi.org/10.52960/a.v3i2.211.

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The purpose of this paper is to describe and analyze the strategy of local churches, in this case, tribal churches that exist in GKE Resort Tewah, for sustainability and financial independence by building businesses owned by the church. The method used is exploratory qualitative with observation, interview, and documentation study techniques. This paper concluded that the church, as a non-profit organization, can build a business to support church finances. Local churches build businesses as one of the church's financial management strategies sourced from the empowerment of church assets. Empowerment of local church assets is classified as a business in the form of investment in property assets included in non-current assets. Income from church-owned businesses is recognized and recorded as general church income so that the income is used to fund church operations. Business ownership by local churches today can be one of the strategies to achieve the financial independence of the church and the sustainability of local churches that depend on the offerings given by the congregation.

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9

Davie, Martin. "The Church of Jesus Christ: An Anglican Response". Ecclesiology 1, n.º 3 (2005): 59–86. http://dx.doi.org/10.1177/1744136605052781.

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AbstractFollowing an initial exploration of the teaching of The Church of Jesus Christ, this paper argues that a comparison of The Church of Jesus Christ with the Thirty Nine Articles and recent Anglican ecumenical statements and agreements shows a significant degree of agreement between The Church of Jesus Christ and Anglican theology and ecclesiology. This agreement reflects the fact that both the Anglican tradition and the traditions of the churches in the Community of Protestant Churches in Europe have been shaped by the Reformation. It also shows the influence of a growing ecumenical consensus on ecclesiological issues. However, alongside this agreement there also remain significant points of difference about the relation between divine and human activity in the Church, the importance of tradition, the holiness of the Church and the nature of the Church’s unity. These points of difference need to be explored and debated by Anglicans and members of the Churches of the Community of Protestant Churches in Europe (CPCE).

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10

Mujinga, M. "Toward a reinterpretation of sacramental theology in the context of pandemics: The case of the Methodist Church in Zimbabwe". Acta Theologica 43, n.º 2 (13 de diciembre de 2023): 184–201. http://dx.doi.org/10.38140/at.v43i2.6765.

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The advent of Covid-19 and the subsequent closing of religious institutions through lockdowns created a pandemonium that saw churches not being able to meet physically for worship. Covid-19 lockdowns diluted the traditional meaning of sacramental theology for mainline churches. The effects of the pandemic were bad that, churches in Zimbabwe were closed towards lent season in 2020. Mainline churches that used to shun the technologisation of religion were forced to embrace technology in order to be relevant. Unfortunately, sacraments that demanded face to face administration remained a theological dilemma. Using the Methodist Church in Zimbabwe as a case study, the aim of this paper was to challenge the church’s traditional sacramental theology and propose a theological treatise that has relevance in the context of pandemics like Covid-19. The paper proposed a reinterpretation of sacramental theology that makes the rite sacredness to the lives of the parishioners even during pandemics.

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11

Musoni, Phillip y Ezra Chitando. "Spiritualization of the Causes of Illness". Exchange 51, n.º 4 (22 de diciembre de 2022): 361–76. http://dx.doi.org/10.1163/1572543x-bja10020.

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Abstract This study focused on the spiritualization of the causes and treatment of illness within the African Prophetic churches in Zimbabwe (and its diaspora) in the context of the Covid-19 pandemic. The study comes at a time when most prophetic churches seem to maintain a position that sicknesses and diseases are caused by evil spirits. While mainline/missionary churches are of the opinion that most sicknesses and diseases were caused by bacteria, viruses, fungi, and parasites, hence advocating for scientific health delivery systems for treatment, most Zimbabwean prophetic churches are identifying spiritual causes of sickness and advocating for spiritual methods of healing and deliverance. These African prophetic churches seem to have remained steadfast in maintaining their African traditional worldview on the causes and treatment of diseases that predates the advent of Christianity in Africa. Accordingly, this study selected the white garment churches (Vapositori) and their responses to Covid-19 to underscore the argument that spiritualisation of the causes of illness among most African prophetic churches has remained intact. Methodologically, a descriptive phenomenological approach was used for data collection, while an interpretive phenomenological analysis (IPA) was used to interpret data collected. Three main video clips on the church’s theology on the origin of Covid-19 posted on social media by white garment church members were transliterated. Interviews with the white garment church members were also carried out to triangulate data relating to these video clips posted on social media. Using this methodology, the major finding was that white garment churches operate within the African religio-cultural milieu where illness/disease has the cause-effect dichotomy. Unless the cause is diagnosed, holistic healing cannot be realised.

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12

Cameron, Neil y Aonghus MacKechnie. "Churches". Archaeological Journal 148, sup1 (enero de 1991): 41–43. http://dx.doi.org/10.1080/00665983.1991.11770940.

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13

Cligman, Judith, Warwick Rodwell, David Park, Andrew P. Harris, E. C. Fernie, Judith Cligman y Ann Ballantyne. "Churches". Archaeological Journal 149, sup1 (enero de 1992): 25–40. http://dx.doi.org/10.1080/00665983.1992.11770947.

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14

Gameson, Richard, Jill Allibone, Christopher Stell, Judith Roebuck, K. W. Gravett, Jayne Semple y K. W. Gravett. "Churches". Archaeological Journal 151, sup1 (enero de 1994): 15–30. http://dx.doi.org/10.1080/00665983.1994.11770956.

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15

Pearson, Geoffrey, N. J. G. Pounds y Nicola Smith. "Churches". Archaeological Journal 152, sup1 (enero de 1995): 33–35. http://dx.doi.org/10.1080/00665983.1995.11770966.

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16

Silke, John J. "Airgialla Churches and Churches in Donegal". Clogher Record 13, n.º 1 (1988): 85. http://dx.doi.org/10.2307/27699275.

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17

Kolimon, Mery. "JALAN PEMBARUAN ITU MASIH PANJANG. Sebuah Refleksi Mengenai Dampak Paradigma Baru Konsili Vatikan II Bagi Gereja Protestan (GMIT)". Jurnal Ledalero 12, n.º 1 (5 de septiembre de 2017): 53. http://dx.doi.org/10.31385/jl.v12i1.82.53-70.

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The Second Vatican Council is not just an important moment in the history of the Catholic Church, but for all Christian Churches. The conciliar moment was an integral part of verbum dei, a divine statement, which was not only spoken to the Catholic Church but to the entire Body of Christ, including the Protestant Churches. This essay highlights a number of issues regarding the impact the council has had on the renewal of Protestant Churches, in particular the Protestant Church in Timor (GMIT) including our understanding of the Church’s mission, ecumenical relations, the development of contextual theology, and also about the place and role of women in the Church. <b>Kata-kata kunci:</b> Konsili Vatikan II, misi Gereja, ekumenisme, teologi kontekstual, perempuan dalam Gereja.

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18

Giordan, Giuseppe y Siniša ZrinŠČak. "One pope, two churches: Refugees, human rights and religion in Croatia and Italy". Social Compass 65, n.º 1 (5 de febrero de 2018): 62–78. http://dx.doi.org/10.1177/0037768617745481.

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This article analyses the responses of the Catholic Church in Croatia and Italy to the refugee crisis, particularly the churches’ discourses on human rights issues and positions in public debates on refugees and migrants. Although both Catholic churches followed the Church’s teachings on ‘strangers’, associated with providing concrete help to people in need, the Catholic Church in Croatia pursued what can be classified as a charitable approach, while the Catholic Church in Italy followed solidarity and utilitarian approaches. Equally, the Catholic Church in Croatia remained a silent public actor in the refugee crisis, while the Catholic Church in Italy became a prominent actor in public debates, engaging with human rights discourses. The selective and ambivalent uses of human rights discourses emerged as a factor in understanding these two churches’ different positions on refugees and migrants.

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19

Cobban, Alan B. "Churches and Churchmen in Medieval Europe Christopher Brooke". English Historical Review 115, n.º 464 (noviembre de 2000): 1266–67. http://dx.doi.org/10.1093/enghis/115.464.1266.

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Cobban, A. B. "Churches and Churchmen in Medieval Europe Christopher Brooke". English Historical Review 115, n.º 464 (1 de noviembre de 2000): 1266–67. http://dx.doi.org/10.1093/ehr/115.464.1266.

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21

Harper-Bill, Christopher. "Book Review: Churches and Churchmen in Medieval Europe". Theology 104, n.º 821 (septiembre de 2001): 395–96. http://dx.doi.org/10.1177/0040571x0110400545.

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22

Frost, Carrie Frederick. "Matters of Birth and Death in the Russian Orthodox Church and Ecumenical Patriarchate's Social Documents". Studies in Christian Ethics 35, n.º 2 (18 de octubre de 2021): 266–80. http://dx.doi.org/10.1177/09539468211045332.

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In a span of twenty years, two of the autocephalous churches of the Orthodox Christian world released documents addressing the social realities of contemporary life: the Russian Orthodox Church's Basis of the Social Concept (2000) and the Ecumenical Patriarch's For the Life of the World: Toward a Social Ethos of the Orthodox Church (2020). This article offers a side-by-side comparison and analysis of the documents’ treatments of matters of birth and death, including childbirth, abortion, miscarriage, end-of-life care, euthanasia, suicide, and a vision of a good death. Detailed comparison demonstrates remarkable accord between the two churches on many of these matters. Differences of omission and emphasis appear to be indicative of contrasting demographic and historical situations, with the exception of one, notable divergence between the churches, all of which are discussed. The striking degree and depth of consonance between the documents offers potential for cooperation and unity as the two churches negotiate their conflicts while also seeking to guide their flocks and offer Orthodox Christian witness in an increasingly desacralized world.

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Aibabin, Aleksandr I. y Elzara A. Khairedinova. "Quarter Churches of the Mediaeval Town atop Eski-Kermen Plateau". Античная древность и средние века 48 (2020): 310–26. http://dx.doi.org/10.15826/adsv.2020.48.020.

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In the late sixth century AD, the Byzantines established a fort atop the plateau of Eski-Kermen. From the tenth to twelfth century, this structure developed into a small mediaeval town. Almost all the territory of the southern half of the plateau was occupied by a few rectangular quarters each comprising several houses. The excavations of the quarters in question unearthed four small aisleless churches of two types: I – with a rectangular hall and an apse, II – with a narthex attached to the naos with an apse. According to stratigraphic observations, the quarter churches in question were built in the tenth and eleventh century following the re-planning of many town quarters. The architectural appearance of the quarter churches of type I is reconstructed by a small model of a church carved from limestone. The churches were small buildings of rectangular ground-plan, covered with a gable roof and having a protruding semicircular apse with a vaulted roof. The roofs were covered with tiles. The walls were plastered inside; in some churches, they were additionally covered with polychrome fresco paintings. According to the proportions of the model, the height of the gable-roofed church equalled to the building length without the apse, i. e. around five meters. The ground plan, dimensions, and proportions of the church of type II are similar to those of the arcosolia church, which L. G. Kolesnikova excavated in 1963–1965 in the port area of Chersonese. From the tenth to twelfth century, aisleless churches spread through the entire area of Byzantium. According to V. M. Polevoi, wide distribution of the single type of churches from the tenth to twelfth century testifies to the development of “folk architecture.” The archaeological excavations at Eski-Kermen plateau revealed a re-planning of all the urban quarters which started from the late ninth century with the aim of the construction of quarter churches to be owned by a single family or clan. This process testifies to the strengthening of the Church’s positions even in small towns located on the imperial borderland.

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24

Trisno, Rudy, Fermanto Lianto y Denny Husin. "A TYPOLOGICAL INVESTIGATION OF THE Y.B. MANGUNWIJAYA’S URBAN CHURCH". DIMENSI (Journal of Architecture and Built Environment) 47, n.º 1 (29 de junio de 2021): 1–10. http://dx.doi.org/10.9744/dimensi.47.1.1-10.

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As the iconic buildings in Yogyakarta, the Mangunwijaya’s churches contribute a great influence on the city. His wisdom is not only written in his books, but also has been implemented through his architectural projects, revealing a specific composition of a spiritual language. A qualitative study is used to reveal Mangunwijaya’s architectural principles, by using the tracing method to highlight the structural elements of his urban churches. A typological investigation is accompanied by retracing Mangunwijaya’s drawing, where its spatial composition and form are emphasized through points and lines. Hence, by eliminating decorative elements, the most fundamental components of the churches can be raised, consisting: 1) The roof as the most dominant element, a volume that suggests the openness of the building; 2) Landscape defines a mutual symbiosis between indoor and outdoor, stimulating communication and gesture; 3) A typological composition that respects a Roman-Catholic church’s principles while revealing a local identity.

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25

Bajan, Adam. "Brazos Fellowship: A Case Study in Digitally Mediated Liturgical Design". Ecclesial Practices 7, n.º 1 (28 de abril de 2020): 32–47. http://dx.doi.org/10.1163/22144417-bja10003.

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This article examines how the liturgy in evangelical churches is influenced by digital media and digital culture. This was accomplished via an ethnographic study at a medium sized church in East Central Texas where participant observation was combined with qualitative interviews with four members of the church’s pastoral and media production team. Theorizing that decisions made about orchestrated liturgical design in churches of this type are strategic responses to social and technological developments rooted in the mediatization of society, the study revealed three key interconnected themes of significance. These are: media as intentionality, media as environment, and media as audience. A critical discourse analysis of these themes demonstrates that the unique liturgical approach in churches of this type is the result of an intentional, strategic orchestration of entertainment media and media techniques rooted in the mediatization of religion and the amplification of select elements of media logic.

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26

Johnsen, Elisabeth Tveito. "Ecclesial Online Identities during the Covid-19 Pandemic". Temenos - Nordic Journal for Study of Religion 59, n.º 1 (20 de junio de 2023): 53–78. http://dx.doi.org/10.33356/temenos.121371.

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

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27

Sendra, Juan J., Teófilo Zamarreño y J. Navarro. "Acoustical behavior of churches: Gothic‐Mudejar churches". Journal of the Acoustical Society of America 103, n.º 5 (mayo de 1998): 2996. http://dx.doi.org/10.1121/1.421711.

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28

Buturlimova, Olha. "Relations Between Labour Party and Christian Churches in England at the End of XIX – the First Third of the XX cc." European Historical Studies, n.º 13 (2019): 101–20. http://dx.doi.org/10.17721/2524-048x.2019.13.101-120.

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The article traces the responses of the Church of England, Roman – Catholic Church and “free churches” on the development of the Labour Party. The author underlines that Labour party was assisted by those Christian churches. It is mentioned also that Labour Church and Ethic Church as Labour supporters too. The article touches upon such problems as social inequality in British society, secularization of the working class in urban cotton towns and ports. Anglican Church’s help to the low-income working class is investigated also. The author underlines that British Labour party was deeply influenced by Christian Socialism so it made its relations with Church of England closer. Chaplains supported the Labour party in their sermons, letters and church press. Such favour was especially crucial in rural areas where Labour party had lower election results in comparison with Liberal and Conservative parties. The author analyses contribution of the “free churches” to the development of the Labour party. It is widely recognized that “free churches” are identified as traditional ally of the Liberal party. The author confirmed that “free churches” did not give wide electoral support to the Labour party but gave considerable amount of candidates who were active in trade unions, local Labour parties and in the British Parliament. The author also considers that the Roman – Catholic communities mainly represented by Irish immigrants and their descendants as an important part of the wide social base of the Labour Party. The author comes to conclusion that strong ties between Christian churches and the British Labour party help us to explain its program and election successes in the first third of the XX century.

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Shanahan, Mairead. "‘An Unstoppable Force for Good’?: How Neoliberal Governance Facilitated the Growth of Australian Suburban-Based Pentecostal Megachurches". Religions 10, n.º 11 (3 de noviembre de 2019): 608. http://dx.doi.org/10.3390/rel10110608.

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Hillsong Church has received significant scholarly attention, which has observed the church’s rapid local and global growth. Several other Australian-based Pentecostal churches demonstrate a similar growth trajectory to Hillsong Church, namely: C3 Church, Citipointe Church, Planetshakers, and Influencers Church. To further scholarly understanding of aspects of this rapid growth, this paper discusses the emergence of economic rationalist policies which led to the neoliberal governance context in Australia. The paper argues that the emergence of this policy context, which emphasises marketization and privatisation, provided opportunities for suburban-based Pentecostal churches to expand activities beyond conducting worship services. The paper analyses materials produced by Hillsong Church, C3 Church, Citipointe Church, Planetshakers, and Influencers Church and associated educational, charity, and financial organisations. Through this analysis, the paper finds that the emergence of a neoliberal governance context in Australia provided opportunities for these churches to expand activities beyond traditional worship ceremonies to include additional activities such as running schools, Bible colleges, community care organisations, charity ventures, and financial institutions. The paper shows how economic rationalism and neoliberalism assisted in providing a context within which Australian-based suburban Pentecostal churches were able to take opportunities to grow aspects of church organisation, which helped to develop a global megachurch status. In this way, these churches took up opportunities that changes in political circumstances in Australia provided, developing a theology of growth actualised in expanding church-branded activities around the globe.

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Williams, Oliver y Esther Jenkins. "A Survey of Black Churches’ Responses to Domestic Violence". Social Work & Christianity 46, n.º 4 (28 de agosto de 2019): 21–38. http://dx.doi.org/10.34043/swc.v46i4.110.

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A high level of church involvement among African Americans suggests the potential of the Black church in addressing domestic violence. However, very little research has examined this topic. The current study is an exploratory study of how aware African American churches are of victims in their congregation and how they respond to them. The survey was conducted with a convenience sample (N=112) of church pastors and lay leaders, ¾ of whom were senior or associate/assistant pastors, from 9 cities and various denominations. The results showed that these churches may underestimate the number of members who are victims, infrequently address domestic violence from the pulpit, and sometimes provided interventions that are potentially harmful, i.e. couples’ counseling and/or lack of safety risk assessment. Respondents thought that their church’s response to domestic violence could be improved with more training for clergy and more knowledge of domestic violence resources. This paper provides recommendations for Christian Social Workers working with Black churches around issues of domestic violence.

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31

Porada, Rajmund. "Ecumeny at a Crossroads: Toward Unity or Community?" Religions 15, n.º 4 (3 de abril de 2024): 454. http://dx.doi.org/10.3390/rel15040454.

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This article addresses determinants of the ecumenical impetus’ weakening in the second half of the twentieth century. This situation invokes a key question about the purpose of the ecumenical journey. Despite the complexity and multiplicity of problems dividing the Churches, it was acknowledged that the main reason for stagnation was differences in understanding the Church. The Dominus Iesus declaration represented a kind of caesura, one marking a divergence in the aims of the ecumenical path, especially in Catholic–Protestant relations. Since then, certain statements on the Protestant side signal a clear attempt at distancing themselves from the concept of visible unity. They have come to prefer an alternative model of a community of Churches. Some have, in turn, put forward arguments for the apparent nature of such an alternative. In fact, the realisation of the Church’s visible unity can only take place “through” and “in” the community of various Churches. The Church herself is the assembly (community) of all peoples and nations in one people under God.

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Pickering, Rachel. "Investigating Nineteenth-Century change at Kirkliston Parish Church". Church Archaeology 24 (enero de 2023): 3–24. http://dx.doi.org/10.3828/churcharch.2023.24.3.

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This article presents the results of an in-depth investigation of post-medieval Kirkliston parish church (Edinburgh), using an interdisciplinary buildings archaeology approach. Despite a wealth of existing scholarship on Scotland’s churches, the archaeological investigation of parish churches has been somewhat limited, and narratives tend to be predisposed towards the medieval. The 19th century in particular has rarely been engaged with in church archaeology, even though the period saw significant social and religious change, and transformational developments in church buildings. Visual and stratigraphic analysis, combined with comprehensive documentary research, uncovered new evidence and layers of meaning for three separate phases of change during the 19th century that fundamentally shaped the present church. The results demonstrate the strengths of an archaeological approach and highlight the value of studying all phases of a church’s development. At a time when many of Scotland’s churches face redundancy, closure, or dereliction, this research emphasizes their high archaeological value and research potential.

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Tanumihardja ; Yenny Gunawan, Maria Angelina. "PURPOSE A SACRED ROOM OF CHRUCHES BY PASTOR MANGUNWIJAYA CASE STUDY: CHURCH OF MARIA ASSUMPTA KLATEN, CHURCH OF THERESIA SALAM, AND CHURCH OF MARY". Riset Arsitektur (RISA) 2, n.º 02 (4 de junio de 2018): 165–81. http://dx.doi.org/10.26593/risa.v2i02.2928.165-181.

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Abstract - Sacred space is everywhere and has become the part of human’s life since thousand years ago. Onemanifestation of the sacred space is the Catholic Church. A sacred space in the Catholic Church should be ableto accommodate liturgical activities in accordance with the rules and the order of their activities so thecelebration of the Eucharistic liturgy can run well. This study will attempt to understand the concept and themanifestation of the sacred space found in Romo Mangunwijaya’s churches in accordance to the concept andthe manifestation of the Catholic Church’s sacred space.Research will be carried out based on a preliminary study conducted by studying the universal sacred spacetheory proposed by Eliade and the theory of the Catholic Church’s sacred space that refers to the principles ofthe liturgy space. Results of analysis of each object of the study will then be processed further through acomparison table so that it can be concluded the manifestation of a sacred space in Romo Mangunwijaya’schurches.From the results of research on the objects of the study, showed that the manifestation of the sacred space of theRomo Mangunwijaya’s Churches dominantly shown in terms of orientation, ornaments, and atmosphere. Inaddition, the case study that shows the most dominant manifestation of the sacred space is Theresia SalamChurch.The benefits of this research are: for general public, this research can improve the knowledge of the importanceof the sacred space within the Catholic Church and how to integrate local values and culture into the sacredspace concept established in the Catholic Church's rules. Meanwhile, for the architects and institutions of theCatholic Church, this research can improve the knowledge of the concept of sacred space in the CatholicChurch and how to manifest the concept of the sacred space into the architecture of the Catholic Church.Key Words : sacred space, church, Y.B. Mangunwijaya

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Nacpil, Marian. "The Church in the Twenty-First-Century Diaspora: The Local Church on Mission". International Bulletin of Mission Research 42, n.º 1 (30 de junio de 2017): 68–75. http://dx.doi.org/10.1177/2396939317718439.

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What must the church be in an age of diaspora? This article gives a glimpse of the twenty-first-century global diaspora, which has radically changed the context for the church’s mission. Drawing examples from local churches in Toronto, it casts a spotlight on the fruitful witness of migrant Christians and argues that the opportunity for renewal is ripe in cities where many diaspora peoples live. For those pained by the loss of land and community, it encourages local churches to stand in solidarity with them, striving to see communities shaped by the love of Christ—loving God and neighbor and looking forward with hope to his glorious reign.

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Werntz, Myles. "The sign of contradiction: Church defense and the liturgical gun". Review & Expositor 117, n.º 3 (agosto de 2020): 373–83. http://dx.doi.org/10.1177/0034637320950233.

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In recent years, high-profile church shootings have captured the attention and the moral imaginations of US Christians. The reasons for the shootings are multitude, but in practice the response among churches has been the same: the rise in armed protection of churches. In this article, I explore not only what is at stake in establishing an armed presence to protect a church, but also how such actions cohere with the nature of the church’s core acts of baptism and Communion. I argue that the way to combat increased militarization of church space is not by either embracing firearms or disavowing them, but contemplatively unlearning and reorienting their power.

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Shin, JongSeock James. "Casting a Vision of Communal and Public Life of the Church for the Post-Pandemic Korean-American Churches: Focusing on Veli-Matti Kärkkäinen’s Communion and Public Ecclesiology". International Bulletin of Mission Research 47, n.º 3 (22 de junio de 2023): 416–29. http://dx.doi.org/10.1177/23969393221139456.

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I engage with Veli-Matti Kärkkäinen’s communion and public ecclesiologies in casting a vision of communal and public life of post-pandemic Korean-American churches. For Kärkkäinen, the trinitarian economy of salvation constitutes the ontological ground of a church’s communal life in the wider society. The theologian advances a communal ecclesiology that celebrates irreducible particularities in unity of the Church while upholding a public ecclesiology through creative mutual interaction with other sectors of society in the imitatio Trinitatis. I discuss how his ecclesiological proposals may contribute to Korean-American churches by enhancing their socio-economic accountability, intercultural mutual respect, and intergenerational unity, while remaining deeply rooted in the Gospel of Christ.

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McCluskey, Stephen C. "Wordsworth's 'Rydal Chapel' and the Orientation of Churches". Culture and Cosmos 08, n.º 0102 (octubre de 2004): 209–26. http://dx.doi.org/10.46472/cc.01208.0235.

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In the winter of 1822/23, William Wordsworth wrote a pair of poems on the foundation of Rydal Chapel. The second of these poems focused on the solar symbolism of the orientation of churches. Wordsworth's romantic medievalism is manifest in his description of how ‘in the antique age of bow and spear’ the founders of the Mother Church of Rydal Chapel had performed a nocturnal vigil before the feast of the church's patron saint, waiting for the Sun to rise, a practice which was neglected by his contemporaries. For him, this divinely ordained rising was a sign of where to place the church's high altar and to trace out its foundations. He prefixed to the poem a brief note asserting that this orientation toward sunrise on the patron saint's feast day was the reason that churches sometimes deviated from true east. Wordsworth's claims were influential in disseminating the concept that churches should be oriented to sunrise on the feast day of the saint to whom the church was dedicated. This idea was also adopted by nineteenth-century ecclesiologists, as part of their drive for the renewal of formal liturgy in the Church of England. In this paper, rising from a broader examination of the validity of the hypothesis of patronal orientations, I will place Wordsworth's discussion in their nineteenth-century context and discuss the texts and church orientations which contributed to it.

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Repelewicz, Aleksandra. "Perspectives of sacred buildings adaptation on the example of large churches of the Czestochowa Archdiocese". Inżynieria i Budownictwo LXXX, n.º 4 (30 de junio de 2024): 227–31. http://dx.doi.org/10.5604/01.3001.0054.6409.

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The largest church buildings were erected in Poland during the communist when there were many difficulties in obtaining planning permission for churches. When a building permit was finally granted, extremely large buildings were often built, “just in case” as it were. Today, these buildings are usually too large for their users. The problem of large churches, of which there are a great many in Poland, will be discussed with particular reference to the Archdiocese of Czestochowa, where there are 8 churches with a usable ground floor area of nearly 1000 m2 or more: six in Czestochowa, one in Zawiercie and one in Radomsko. Five of them have two levels. After redrawing the boundaries and a subsequent reduction in the parish area, the number of parishioners is too low to cover the cost of their maintenance (heating, lighting, ongoing maintenance) and repairs. This is a serious problem for the administrators of these facilities. Finding a way out of this situation is a major challenge. It is necessary to look for opportunities to use these huge spaces for other purposes, which do not conflict with a parish church’s fundamental role. Already existing solutions in some churches and potential opportunities to develop some of the premises for other needs of local communities are presented in the paper

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Yi, Jungyeon. "The Characteristics of Changes in State-Church Relations in Korea’s COVID-19 Pandemic". Religions 13, n.º 11 (18 de noviembre de 2022): 1124. http://dx.doi.org/10.3390/rel13111124.

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Following the COVID-19 outbreak in 2020, the Korean government announced restrictions on religious activities such as worship services and small group gatherings. Unlike their Buddhist and Catholic counterparts, who responded relatively pliably to the government’s quarantine guidelines, Protestants were divided in their responses: some churches actively complied with the government’s instructions, while other churches voiced opposition. This study analyzes the cases of two churches that responded differently to the government’s quarantine restrictions. The goal is to analyze the characteristics of changes in Korea’s ‘state-religion’ relationship in the midst of the COVID-19 pandemic. The first characteristic of the changing state-religious relationship is that the state-church relationship can no longer be divided into a progressive or conservative dichotomy like before but rather is individualized for each church. The second is that the state-church relationship differs by issue and that regional variables play a bigger role than before. Local churches, in particular, are more likely to become influenced by their region in their relationship with the government than those in Seoul and other metropolitan areas. This is because these churches are able to exert more influence in the region with their human and material resources. The local church’s response to the COVID-19 quarantine guidelines showed how the church could either bond with or confront the government in dealing with natural and social disasters, as well as local problems. The changes and characteristics of the state-church relationship in the COVID-19 pandemic in Korea provide insight into future analyses of state-religious relations.

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Stevens, David, Duncan Morrow, P. Roche, B. Barton, John M. Barkley, Cahal B. Daly, Robin Eames et al. "Shattered Churches?" Irish Review (1986-), n.º 13 (1992): 172. http://dx.doi.org/10.2307/29735695.

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Stavans, Ilán, Eliot Porter y Ellen Auerbach. "Mexican Churches". Chasqui 18, n.º 1 (1989): 98. http://dx.doi.org/10.2307/29740158.

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Barraclough, Kevin. "Cotswold churches". BMJ 328, n.º 7439 (4 de marzo de 2004): 591.2. http://dx.doi.org/10.1136/bmj.328.7439.591-a.

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Dixon, Philip, Christopher J. Brooke y Richard Gem. "Romanesque Churches". Archaeological Journal 146, sup1 (enero de 1989): 21–31. http://dx.doi.org/10.1080/00665983.1989.11770922.

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Corns, Thomas N. "Milton’s Churches". Studies in Church History 48 (2012): 185–201. http://dx.doi.org/10.1017/s0424208400001315.

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This essay considers both John Milton’s relationship to the churches he attended and his developing attitude to the Church of England and to the wider Protestant faith community, nationally and internationally. The objective is better to place Milton within the divisive and shifting religious politics of seventeenth-century England. Only incidental reference is made to his poetry; this is primarily a study of life records and his prose publications.

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45

M.K. "Mexican Churches". Americas 45, n.º 2 (octubre de 1988): 267. http://dx.doi.org/10.1017/s0003161500075477.

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46

Zaltash, Sara. "Broad churches". Theatre, Dance and Performance Training 11, n.º 2 (2 de abril de 2020): 181. http://dx.doi.org/10.1080/19443927.2020.1759944.

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47

Hill, Rosemary. "Pugin’s Churches". Architectural History 49 (2006): 179–205. http://dx.doi.org/10.1017/s0066622x00002756.

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This article is intended as a companion to ‘Pugin’s Small Houses’ published here three years ago. It follows the same method, tracing the development of Pugin’s ideas about a single building type over the course of his career by way of the most significant examples. It would be impractical to discuss every church, and in assessing significance I have considered how relevant a particular building may be to the overall direction of Pugin’s thinking. Some major buildings, such as St Barnabas, Nottingham, are touched on only briefly because little or nothing followed directly from them. By the same token a relatively minor work, such as St Wilfred’s Hulme, may in this context be revealing. At times it will be necessary to discuss Pugin’s work in other building types.

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48

Arenas, Sandra. "Decolonizing Churches". Journal of World Christianity 13, n.º 1 (febrero de 2023): 48–53. http://dx.doi.org/10.5325/jworlchri.13.1.0048.

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Abstract The Ecclesiological Investigations International Research Network gathered in San Juan, Puerto Rico, in June 2022 to discuss the issue of “decolonizing churches” from ecumenical, intercultural, and interdisciplinary perspectives. And, although the place was chosen for a number of reasons, one of the main ones was that the Caribbean context and especially the island of Puerto Rico contributed to further problematize the colonize-decolonize binomial within ecclesial and theological coordinates. This article captures the main insights gained throughout the whole academic meeting as well as the stumbling blocks for decolonizing churches and the challenges that ecumenical theology faces.

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Blancy, Alain. "Can the Churches Convert? Should the Churches Convert?" Ecumenical Review 44, n.º 4 (octubre de 1992): 419–28. http://dx.doi.org/10.1111/j.1758-6623.1992.tb02805.x.

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50

Whalon, Pierre. "Should The Episcopal Church Create a Missionary Diocese in Europe?" Journal of Anglican Studies 18, n.º 2 (5 de junio de 2020): 251–63. http://dx.doi.org/10.1017/s1740355320000236.

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AbstractThere are four Anglican jurisdictions in continental Europe. Two are national churches, Spain and Portugal; two are non-geographical jurisdictions serving persons not geographical regions. These four have overlaps among themselves; they also overlap with full-communion partners. The Episcopal Church’s Convocation of Episcopal Churches in Europe is not officially a diocese, though it acts like one. Like the Diocese of Gibraltar in Europe, its mission is not limited geographically. The competition unwittingly engendered creates conflict that detracts from the part of God’s mission accorded to each Church. This essay argues that creating an official Episcopal diocese in Europe is not the way forward, if common care for that mission is and should be the primary concern of all.

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