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1
CUI, Yang y Meng HE. "The Abolition and Reconstruction of a Church A Case Study of Christian Localization in Nu Village within the North Sino-Myanmar Boundary". International Journal of Sino-Western Studies 21 (9 de diciembre de 2021): 55–67. http://dx.doi.org/10.37819/ijsws.21.140.
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The church is an important place for Christians to practice their faith. It has also become an important symbol to highlight the history memory of the village in the ethnic areas of the North Sino-Myanmar Boundary. Christianity was introduced into Nu people for nearly one hundred years, Christian faith has become an important part of its cultural tradition. A history of the construction of the Christian church is the history of the Christian faith. To explore the process of the construction, abolishment and reconstruction of the Christian church is to reveal the dynamic change process of the Christian faith from the outside to the native. Taking the Christian church in Laomudeng which is a village of Nu people as an example, this paper aims to explore the Socio-cultural implications of “Christian localization” by presenting the religious practices of Nu Christians in building churches in different history periods.
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Ward, Graham. "Performing Christ: The Theological Vocation of Lay People". Ecclesiology 9, n.º 3 (2013): 323–34. http://dx.doi.org/10.1163/17455316-00903004.
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The development of secular institutions has led to the widespread assumption, even among Christians, that the Church is itself one more institution. There is to this a corresponding privatisation of piety and a depoliticization of the church and of the theologian. The church, however, is not primarily an institution. It is first of all the primordial fellowship of the body of Christ. Seen this way, a renewed emphasis is placed on the full distribution of ministries, in which every lay member bears a part. The church is ‘made to appear’ through the exercise of these roles within the body of Christ. This ‘labour’ is nothing less than the performance of Christ within the other social bodies to which Christians belong. This performance makes every Christian a theologian. The lay Christian is particularly well placed to exemplify a theology that is worked out in action and behaviour as well as words.
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ZOUBERI, Joan. "The role of religion in the foreign affairs of Sasanian Iran and the Later Roman Empire (330-630 A.D.)". Historia i Świat 6 (14 de septiembre de 2017): 121–32. http://dx.doi.org/10.34739/his.2017.06.09.
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Religion’s role was prominent in the foreign relations of Byzantium and Iran. The religious element prevails throughout the entire struggle with Persia. The two empires were not just rivals on the battlefield. Along with the real war an ideological war was conducted between them, as both tried to convert people to their own religion. Zoroastrian Magi and Christian bishops became rivals in a war of propaganda where all means were used. When Constantine became Christian he created a golden opportunity to unite a wholeheartedly universalist religion and its abundance of scriptural authority and missionary impetus, with empire’s forces of political, military and economic expansion in order to create a genuine world empire. Constantine the Great was the first to use religion as a weapon to assimilate people to the Roman Empire. The dream of global domination could become a reality through the spread of Christianity. During the Sasanian era Iran was Zoroastrianized in great extent. The doctrine of Zarthustra became the privileged religion and developed into a supporting pillar of Sasanian kingship. Persecutions of Christians in Iran followed Constantine’s the Great proclamation of being the leader of all Christians in the oikoumeni. Church historians accused the Zoroastrian priests called Magi in the West as responsible for tortures and death penalties against the Christians of Iran, while Martyrologies illustrated them as having diabolical forces and immoral practices in their private lives. On the contrary secular Byzantine historians praised them as simple priests and holy men who lived in peace following their own customs. Roman propaganda, through history writing, presented the shahs Yazdegerd I, Xusrō I, and Xusrō II as having converted to Christianity or at least as Christian sympathizers. The impossibility of Persian subjects existing under the rule of any Roman prelate, had decreed the independence of the Persian Church. It was a common belief that Christian Orthodoxy was loyalty to the Roman Emperor, not to Christ, and heresy was not the display of a special variety of unchristian spirit, but an offence against the Roman State order. Christians of Persia were soon obliged to follow the customs of their own country. The King of Kings would always have the last voice, and frequently the first also in the choice of Catholicos. Byzantine historians often proceed to a religious mythmaking to justify the emperors’ policy towards the Persian rulers. During the sixth and seventh centuries religion propaganda was used in extent by both countries. In Byzantium during Heraclius’ reign we can trace a tendency to interpret events in terms of biblical prototypes.
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Paul, Kolawole O. "Persecution in the Early Church and Nigerian Church". International Journal of Social Science and Economics 3, n.º 1 (10 de febrero de 2023): p1. http://dx.doi.org/10.22158/ijsse.v3n1p1.
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The church has suffered much security challenges from people of opposing religious faith, who felt threatened by the unique presence of God, convincing miracles, dominating spirituality, unparalleled missionary spirit, as well as her particularistic doctrinal claims. The experience of Christians in the first few centuries of the Christian church was characterized by great persecutions. Also, Christian persecution in contemporary time is a serious challenge. Many faithful Christians who were unwilling to compromise their faith were martyred in the process in a most horrible manner. The current state of Nigeria is inherently reflected in the mirror of the early church. The contemporary Christians in Nigeria benefit a great deal from the early Church’s experience and response to persecution. Employing a descriptive methodology, persecution is analyzed in the context of the early Church mirroring the Nigerian Church.
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Mangaronda, James. "Peranan Pendidikan Agama Kristen Bagi Pemuda Kristen". EUANGGELION: Jurnal Teologi dan Pendidikan Kristen 2, n.º 2 (18 de febrero de 2022): 96–110. http://dx.doi.org/10.61390/euanggelion.v2i2.30.
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Christian Religious Education for Christian youth is a learning process from a Christian perspective to instill Christian values and cultivate youth minds with the word of God through the guidance of the Holy Spirit with various learning experiences, so that young people experience progressive spiritual growth that is getting deeper and deeper in knowing God through devotion to God, to the church, to society, to the nation and state. With the role of Christian religious education for youth, every Christian youth will realize that they are young people who have a responsibility to take part in bulding the nation and answer every problem faced by the church, the environment and the nation. Christian youth are the next generation and the strength of the church and nation therefore youth must be provided with adequate Christian religious education so that the identity of a Christian youth will be formed according to the word of God where they can be role models. So, the role of Christian religious education for Christian youth is to bring Christian youth into the fellowship of faith with the Lord Jesus in whom they are counted as His congregation who acknowledge and glorify Him at all times and in every place, become instruments in His hands and become salt and light for the church, environment, nation and state.
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Delpi Novianti. "Hakikat Pendidikan Kristen Dalam Gereja". Jurnal Riset Rumpun Agama dan Filsafat 3, n.º 1 (19 de marzo de 2024): 108–19. http://dx.doi.org/10.55606/jurrafi.v3i1.2749.
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The church is a community of people who believe in Christ. Christ's atonement for every believer should be a means of self-actualization that is superior in terms of character, nature, and critical thinking towards everything, so that he can live his life wisely in the midst of this world. Therefore, every believer needs to be equipped with planned, directed and continuous guidance in order to give birth to every member of the congregation who is spiritually and physically established. To achieve this noble hope, Christian education in the church is the right space to develop and guide every believer to become a people who can respond to God's call on their lives according to their talents and abilities. Therefore, the church is expected to be able to actualize its role in developing the people through Christian education. Christian education is expected to be able to provide understanding to church members so that they can use Christian education as a basis and means for forming people into members of God's kingdom, who are able to be salt and light in today's world. Christian education is a form of fertilizing the minds of believers with the Word of God under the guidance of the Holy Spirit through a number of learning experiences carried out by the church, for all believers who are discipled to know Jesus Christ. In the study of this topic, it will be discussed as follows: a). The Nature of Christian Education in the Church; b). The Goals of Christian Education in the Church and c). Forms of Christian Education in the Church.
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Munyua, Joseph Mwangi. "A Christian-Buddhist Dialogue on the Four Noble Truths". Journal of Advance Research in Social Science and Humanities (ISSN: 2208-2387) 7, n.º 4 (30 de abril de 2021): 01–07. http://dx.doi.org/10.53555/nnssh.v7i4.983.
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For the first time, in the Vatican Council II (1962–65), the Catholic Church recognized non-Christian religions as entities that the Church should respect and with which Christians should enter into dialogue. Being on the same page, the World Council of Churches (WCC) affirms that from her initiation, the Church has been confessing that God is reconciling the world to Himself via His Son and has given us the ministry of reconciliation. Again, the WCC holds that, throughout history, the Church has been seeking to apply the basics of her faith to concrete situations in which she has been finding herself in her endless missiological journeys. Nowadays, the Church is called upon to empower her members to relate to people of other religions and to live as witnesses with others. These points justify the necessity of this article, which is entitled “A Christian-Buddhist Dialogue on the Four Noble Truths.” In the context of interreligious dialogue, this article seeks to explain the four Noble Truths of Buddhism in the light of Christian Soteriology. To that end, this article begins with a simplified explanation of the four Noble Truths of Buddhism after which it seeks to re-explain and re-express the same noble truths in the light of Christian Soteriology. Ultimately, this article reveals that Christians and Buddhists can borrow from each other towards enriching their respective soteriologies. Regarding its methodology, this article employs the review of the relevant literature, the principles of Nostra Eatate No. 2, the comparative method, and rational reflection.
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Purnomo, Setya Hari y Daniel Ari Wibowo. "The Influence Of The Leadership And Character Of A Pastor On The Spiritual Growth Of The Congregation At The GPdI Alfa Omega Church." Journal Didaskalia 4, n.º 2 (28 de octubre de 2021): 8–18. http://dx.doi.org/10.33856/didaskalia.v4i2.215.
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Leadership is a task given by Jesus Christ to Christians through His Church. Leaders are needed by every human being to achieve happiness and prosperity in all fields. Thus the Church has an important role in improving leadership for the spiritual growth of God's congregation because through qualified leaders people can understand correctly how to actually follow God. With this quality leader, people can understand who and for what God created them. Seeing the existence of a congregation that always needs guidance in spiritual growth, and that requires someone who can accompany The congregation is a leader or shepherd who is often referred to as the Pastor of the congregation. And not many Christian ministers or often referred to as Congregational Pastors have these criteria. So that they cannot be an example in the lives of the people they lead. So there are criteria set out in the Bible to become a Christian leader with quality and character. A leader is someone who deserves to be a role model for others because the leader has good character and becomes a leader blessing for the church he leads.
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Maryukhno, N. "VAN PROKHANOV’S CRITICISM OF THE MOSCOW CAESAROPAPISM". HUMANITARIAN STUDIOS: PEDAGOGICS, PSYCHOLOGY, PHILOSOPHY 12, n.º 1 (enero de 2021): 119–29. http://dx.doi.org/10.31548/hspedagog2021.01.119.
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The article examines the socio-political theology of Ivan Prokhanov as a prominent Russian religious and social figure of the early twentieth century, chairman of the All-Russian Union of Evangelical Christians. His critique of the сaesaropapism as structure in the Russian state-church relations of the imperial period is studied. It is proved that Ivan Prokhanov sharply denounced the negative manifestations of caesaropapism, and above all the resistance of the Russian Orthodox Church to constructive reform in accordance with Christian evangelical values. The positions on the church-religious life of the evangelical theologian Ivan Prokhanov and the Ober-Procurator of the Holy Synod Konstantin Pobedonostsev, the leader of the reactionary resistance to any changes, the ideologue of the counter-reforms Alexander III, were compared. In his sharp critique of caesaropapism, he relied on the Christian doctrine of man and society, believing that the legal precondition for overcoming its negative consequences was the separation of church and state, and the need for evangelical awakening of the Russian Orthodox people to gain spiritual freedom.
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Asmara, Oni Andhi, Endang Susilowati y Agustinus Supriyono. "The Influence of Charismatic Church Development on Religious Christians Life in the City of Semarang 1970-2015". Indonesian Historical Studies 4, n.º 2 (7 de diciembre de 2020): 155–69. http://dx.doi.org/10.14710/ihis.v4i2.8253.
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This article discusses the development of the Charismatic church on the Christians life in Semarang City in 1970-2015 using historical methods and using social religion approach. Since its inception in 1970, the Charismatic church in the city of Semarang has had a major influence on the Christian life in the city. A series of innovations in worship and evangelism that are adapted to the times have made the Charismatic church much in demand by Christians in big cities, one of them is Semarang. Christian interest in the Charismatic church can be seen from the development of the number of Charismatic churches in the city of Semarang. One of the Charismatic churches that is experiencing rapid development is JKI Injil Kerajaan. In the beginning, there were 25 people in the congregations. One decade later it reached 3,557 people and continued to increase to 13,324 people on the next decade. This rapid development has brought significant changes to the Christians life in the city of Semarang. It can be seen, among others, from the increasing number of churches that are full of Charismatic churches at worship services. But on the other hand, the presence of Charismatic church with a new pattern of worship caused less harmonious relationship between non-Charismatic churches and charismatic churches as the result of the high increasing number of original church people who moved to the Charismatic church. It is because Christians in Semarang are mostly more interested in taking worship in the Charismatic church.
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Wiwinen Wiwinen. "Makna Teologis Memberi Persembahan Perpuluhan Dalam Perjanjian Lama". Jurnal Pendidikan Agama dan Teologi 1, n.º 2 (11 de mayo de 2023): 10–18. http://dx.doi.org/10.59581/jpat-widyakarya.v1i2.231.
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There is no denying that it is one measure of the Christian's relationship with God. Personal finances, especially in terms of giving and keeping a tithe tax offering. Tithing is an important issue in Christian finance. Some believe that this is a tax to God for a happy life. Despite life's difficulties. Some people do not pay tithing. unmanageable income. In fact, there are things that we cannot give. Because he enjoys spending too much money on his life. Also, some Christians tithe eagerly, but for no apparent reason. Because that's what the church and family taught me since I was little.
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Mališa, Snježana. "A Contemporary View of Christian Holiness". Bogoslovska smotra 92, n.º 5 (2023): 1015–34. http://dx.doi.org/10.53745/bs.92.5.5.
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In modern times, the understanding of holiness is often overshadowed by notions of achievement in various areas of human existence, and holiness could be understood as merely human commitment in the moral realm. Therefore, within the Christian tradition there are discussions of a call to holiness and not only to moral perfection, where holiness rests above all on the fact of God’s chosenness, to which the Christians respond by changing concrete lives. This article shall highlight several main characteristics of holiness as a model of Christian existence important to the Church in the third millennium. Firstly, a biblical-theological account of holiness shall be presented as a landmark of understanding holiness in the Church and in theology. Then, the fundamental dimension of holiness shall be introduced which is the principle of giftedness, opposed in a certain contrast to the widely present principle of achievement and perfection. The third part shall highlight the exemplary character of holiness, which has the ability to attract others, thus realizing in the life of the Church its main character of holiness that comes from God Himself. In their response to God, Christians find a model among the saints who have accepted various means of consecration within the Church and given God an answer to His call to holiness. Finally, the importance of a personal response to the call to holiness shall be indicated. The goal of Christian holiness is to unite with God, and on the way to this union, the effort of every individual who manifests himself primarily in accepting God’s gifts and His grace is also needed. Moral and sacred life is not primarily the adventure of spiritual giants of tried and tested moral behaviour and virtues, where these behaviours and virtues are only the result of their own endeavour and humanistic aspirations, but rather holiness is a response to God to his great love, which he expressed in the history of salvation and in the lives of people.
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Williams, Kesha Morant y Omotayo O. Banjo. "Fight the Power: Lecrae - a New Evangelical Archetype". Journal of Communication and Religion 41, n.º 1 (2018): 61–76. http://dx.doi.org/10.5840/jcr20184116.
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Whereas biblical texts were used to justify the practice of discrimination and prejudice, Christian principles have also been the motivation for social activism. However, today it is arguable that the Christian church has lost sight of this mission in light of other goals such as expansion and profit. Rapper Lecrae Moore has been the topic of controversy as his music aims to carry out the mission of social justice by intentionally challenging the assumptions of whiteness rooted in the institution of the American Christian Church. Using Stewart’s (1980) functional approach to the rhetoric of social movements, this study examines the extent to which Lecrae uses his music to transform perceptions of history, transform perceptions of society, and prescribe a course of action. The mission of this research and arguably of Lecrae’s work is to hold people of the Christian faith across all races accountable to the mission and biblical commands of unity and social justice often overlooked or dismissed in the American church.
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Nedavnya, Olga. "Church as a factor in the self-determination of a nation in a cultural and civilized environment". Ukrainian Religious Studies, n.º 10 (6 de abril de 1999): 43–52. http://dx.doi.org/10.32420/1999.10.839.
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At the end of the second Christian millennium, Christians united in the church of different denominations and ceremonies. The most devoted ones are looking for ecumenical paths, "that all be one." However, every person is free in his own way to build ties with the Lord. But, as emphasized by the first Metropolitan Rusich Ilarion in the "Word of Law and Grace," every person and the whole people are responsible before God. This statement is based on the authority of biblical texts. Therefore, Christians must worry not only about their own salvation, but also about the best, most natural and most useful arrangement of the Christian life of their nation.
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Terka, Mariusz. "Nauczanie św. Augustyna o Żydach w świetle "Enarrationes in psalmos"". Vox Patrum 57 (15 de junio de 2012): 677–98. http://dx.doi.org/10.31743/vp.4160.
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Christian reflection of God’s Revelation, given especially in Jesus Christ, from the very beginning has developed with a personal tension between the continuing message of the Old Testament and the newness brought on by the New Covenant. The Christian attitude towards the traditions of Judaism have held a special place in this field. Many of the early Christian writers engaged in this attitude, proclaiming the superiority of the Gospel to the Law of Moses, meanwhile also underlining the idea of continuity, which occurred between the Church and Israel. These same views found their way into the teachings of St. Augustine, among others, in his Enarrationes in Psalmos. The main perspective from which he looks at this problem always remains the mystery of Christ and the Church. That is why his views are theological in nature, and not socio-political. The Synagogue, which symbolizes the Jewish people, is described by St. Augustine as a mother figure. Christ leaving her behind was due to the rejection by the Synagogue, which is – according to St. Augustine – based on a misunderstanding of the mystery of the Incarnation and the Paschal Mystery. Which is also why, Christ is left crucified for synagogue, which does not see his beauty, but only his scandal. Another metaphor, which Augustine uses to try and describe the Church and its relationship to the people of the Old Covenant, is the image of God and the physical Church building. It is based on the foundation, which is not only Christ, but also the apostles and prophets. Therefore, what determines the belonging to the Church of the Jews, as well as the Gentiles, is their regard to Christ and the prophetic-apostolic tradition. The Church – the building of God is not something newly created, but in determining its identity refers to the tradition of Israel as the chosen people and because, like him, can be called God’s heritage. His rejection by part of Israel, expressed in the crucifixion of Christ, led the division in himself. The primary legacy of Abraham has been split. Some remained the wall of the church, others turned to dust. Thus, St. Augustine teaches two types of Israel: the corporeal, which rejects Christ and the spiritual, which is the true Church. What determines the division within the chosen people, and what is the cause of this rupture, which occurs in it, is a phenomenon referred to by Augustine as the term „physicality” (meaning of the body), consisting of directing the heart towards temporal and earthly values. The physicality and the related closure to God, involves not only the opposition of the Jews against Christ himself, but also of the Church and this is expressed in the various forms of persecution of Christians. This enmity, however, does not mean their complete separation, as Augustine points out that the thread binding the Jewish people to the Church, is their common origin. Although Jews, like Esau, have lost their heritage and their place was taken by Jacob – the true Israel, or the Church, after all, he also comes from Abraham, and belongs to the chosen people. This makes the reciprocal relationship of Jews and Christians not a simple ratio of the persecutor and the persecuted, but has a deeper dimension, which takes place between the dynamics of communication and conflicts, struggles and relationships. It is because of this that, even though Jews do not recognize Christ at the time of his coming, they may still believe in Him if they have already accomplished the work of salvation, for it is He alone who restores their vision of faith. Therefore, their fate, whose image is the figure of Cain – the persecutor, turns out to be not so much intended as a providential event. The possibility of faith was open not only to the individual repenting (returning from the wrong path) Jews, but also to the whole nation.
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Jasper. "Seeking Christian Theology in Modern Chinese Fiction: An Exercise for Sino-Christian Theology". Religions 10, n.º 7 (9 de julio de 2019): 422. http://dx.doi.org/10.3390/rel10070422.
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The development of Christian theology in contemporary China can learn much from Chinese fiction beginning with Lu Xun and his dedication to writing for the spirit of the Chinese people. Increasingly, Chinese novelists have reflected the growth of spiritual life in the Chinese People’s Republic in spite of the burden placed on the Christian church and religious believers.
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Patrin, Vyacheslav. "Non-Church Religious Majority As a Problem of the Modern Orthodox Church: Socio-Philosophical Aspect". Logos et Praxis, n.º 3 (diciembre de 2021): 27–31. http://dx.doi.org/10.15688/lp.jvolsu.2021.3.3.
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The article is devoted to the actual problem for the Russian Orthodox Church related to the new phenomenon in the history of the Church – the non-church religious majority consisting of people baptized in the Orthodox Church but practically not identifying themselves with the Church and even opposing themselves to it. This phenomenon characterizes our society as post-secular which religiosity was separated from the main religious institutions and became an individual project that everyone realizes independently, using what traditional religious institutions give, for example Baptism, but maintaining from them independence and distance. The actual strategy of the Russian Orthodox Church in the interaction with the state and society is traditionally focused on the idea of a symphony of powers of the state and the church but this strategy is ineffective in interaction with society. The reason is the non-church nature of the religious majority and also the absence of the expected socially significant activity of the Church that people would be ready to identify with. The internal mission of Church for the baptized people is oriented towards the knowledge-based approach and fits as such into the post-secular model of religiosity. The activity-oriented approach can change the situation. It requires socially significant activity from the Church and involving people into it. This will be a return to the ancient practice of the Church, when the life of a Christian was associated with serving his neighbor. Such activities will make it possible to actualize the Christian teaching in the modern anthropological and social situation, will reveal the essence of the Christian idea of ontological transcending, which consists not in avoiding people, but in communication, and will allow the Church to carry out its mission in the post-secular space as a socially significant institution.
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Schmidt, Leigh Eric. "“A Church-going People are a Dress-loving People”: Clothes, Communication, and Religious Culture in Early America". Church History 58, n.º 1 (marzo de 1989): 36–51. http://dx.doi.org/10.2307/3167677.
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When the early nineteenth-century pastor William Henry Foote reflected upon the eighteenth-century Christians who were his forebears in North Carolina and Virginia, he paused at one point to make an observation about the clothes they wore. “A church-going people are a dress-loving people”, he said; “The sanctity and decorum of the house of God are inseparably associated with a decent exterior; and the spiritual, heavenly exercises of the inner man are incompatible with a defiled and tattered, or slovenly mein. All regular Christian assemblies cultivate a taste for dress, and none more so than the hardy pioneer settlers of Upper Carolina, and the valley and mountains of Virginia” As they readied themselves for worship, Foote elaborated, the faithful “put on their best and carefully preserved dress” in preparation for “their approach to the King of Kings”.
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Kolodnyi, Anatolii M. "Ivan Muzychka in his service to the Church and Ukraine." Ukrainian Religious Studies, n.º 68 (19 de noviembre de 2013): 149–67. http://dx.doi.org/10.32420/2013.68.349.
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Doctor of theology, father-professor Ivan Muzychka. As for him, and many scholars, writers, artists, and clerics who liked him in exile, many of them, talented and faithful to Ukraine, have not long been "only" aware that they are in the overwhelming majority of them, like "Ukrainian bourgeois nationalists ", is supposedly the worst enemies of his people. However, the first meetings and conversations with them completely disperse these versions of the communist era. There is an aversion to what was written and those who wrote the desire to return our people to the spiritual treasures of these, I will say figuratively, of the cranes, the key of which has long been not returned to selflessly and passionately loved by them Ukraine. I, the author of the article, has already returned to Ukraine Orthodox Canadian Father of the Faith Stepan Yarmush, Greek Catholic theologian from the USA Volodymyr Oleksyuk, Greek Catholic historian of the Church of Australia, Ivan Shevtsev. The latter has even devoted even six hundred tens of monographs "Ivan Shevtsev - a biography of a Ukrainian-Christian." On the turn, the editors of selected works of the already fundamentalist historian Ivan Ortinsky from Germany.
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Clark, Gillian. "Rod, Line and Net: Augustine on the Limits of diversity". Studies in Church History 43 (2007): 80–99. http://dx.doi.org/10.1017/s0424208400003120.
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Augustine of Hippo is especially appropriate for the theme of this volume. He is acknowledged as a Father and Doctor of the Church, that is, as an authoritative Christian writer from the early centuries of the Church, and as a major theologian. Patristics, the study of the Fathers, used to be where it all started in terms of Church teaching: wherever possible, doctrines and practices were traced back to the Fathers. In the last half-century of early Christian studies there has been much more emphasis on ecclesiastical history, on the intellectual and political detail of a specific historical context. So patristics is where it all starts in that we can see Church leaders working out their responses to problems and tensions that recur through the history of the Church. In the case of Augustine, there is an unusual range of evidence from his own sermons and letters and theological treatises, and from records of Church councils in Roman Africa from the years when he was bishop (395 to 430). On the older model of patristics, Augustine was taken as the source for some of the most extreme forms of Church discipline. His writings were conflated to produce coherent ‘Augustinian’ doctrine. Phrases and sentences, images and speculation, were taken out of context to be used for purposes he never envisaged. On the newer model of early Christian studies, we can trace Augustine’s reflections about when and how to discipline people who appear to be rejecting the fundamental Christian principles, love of God and love of neighbour.
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Živković, Ivica. "On the Role of the Body in Christian Spirituality". Physical Education and Sport Through the Centuries 5, n.º 2 (1 de diciembre de 2018): 43–49. http://dx.doi.org/10.2478/spes-2018-0013.
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Abstract In his critique of the excessive influences of the personalistic philosophy on the theological construct that some of the most significant orthodox authors of the present are guided by, Jean‐Claude Larchet widely explains why the relation of the christian toward the body in the spiritual education of the more recent generations of the orthodox christians is vastly neglected. On another place he exposes a voluminous summary of the orthodox church tradition on the christian faith as a method of healing the passions, picturing the role of the traditional christian terms ascetism, athletics and agon (struggle) in the orthodox theology and advocating for the neccessity of their reafirmation in the christian upbringing of the modern people. The physical culture of the orthodox christians should be determined in the shape of explication of the christian endeavour as bodily discipline, considering the neccessary role of the body in bringing up the virtues, and also the importance of healing the body from the passions and other forms of attachment as the disorders of spiritual health.
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Crider, Amy L. "Leaders on ladders: the power of story in John’s Gospel". Perichoresis 16, n.º 3 (1 de julio de 2018): 17–28. http://dx.doi.org/10.2478/perc-2018-0014.
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Abstract In his Gospel, John reveals this key leadership principle: effective leaders harness the power of narrative to illuminate the metanarrative and connect people to it. John uses narrative techniques to make invisible spiritual realities visible and thus succeeds in connecting people to the metanarrative. John forges a link between people and the metanarrative by showing individuals how their own stories fit into the biblical metanarrative, fulfilling his purpose: ‘These are written that you may believe…’ (20:31). The church is transmitted through the ages by leaders who write. Because the metanarrative is a story and story is accessible to all audiences, the biblical metanarrative is not dependent on culture, time, or context; it transcends the ages, enabling John to lead and write from the present as well as for the future. Thus, John illuminates the metanarrative not only for the infant church but for all Christians to come. Christian leaders today also need to communicate so their people can see their place in the metanarrative of Scripture.
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Garai, Gréta y Zorán Vukoszávlyev. "Supreme Pastor of the Church Cares for the Hungarian Church: Church Architecture of the Hungarian Church During the First Decade of John Paul II’s Papacy". Periodica Polytechnica Architecture 48, n.º 1 (13 de junio de 2017): 53–57. http://dx.doi.org/10.3311/ppar.10882.
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One of the first longer letters of Pope John Paul II was addressed to the Hungarian Episcopacy and the Hungarian Catholics. Besides the traditional Polish-Hungarian friendship, he highlighted the person of Saint Stephen and the role of Hungary in the history of the Christian religion. “ […] the Catholic Church, which had such a significant role in the history of Hungary, can still pervade the spiritual image of your country, and can make the lightness of Jesus Christ’s gospel, that gave light to the sons of the Hungarian people during so many centuries, shine for your sons and daughters.”- wrote in his letter.
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Iluk, Jan. "Jan Chryzostom objaśnia "Hymn o miłości" [1Kor 13] (In I Epistolam ad Corinthios hom. 33-34)". Vox Patrum 52, n.º 1 (15 de junio de 2008): 291–315. http://dx.doi.org/10.31743/vp.8057.
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In 1CorHom, edited in the autumn and winter of 392 and 393 AD, John Chrysostom found a natural opportunity to return to his numerous utterances on the role of love in the lives of people. Obviously, the opportunity was the 13“ chapter of this Letter - The Song of Love. Among his works, we will find a few more smali works which were created with the intention of outlining the Christian ideał of love. Many of the contemporary monographs which were devoted to the ancient understanding of Christian „love” have the phrase „Eros and Agape” in their titles. In contemporary languages, this arrangement extends between sex and love. Both in the times of the Church Fathers (the 4th century AD) and currently, the distance between sex and love is measured by feelings, States and actions which are morę or less refined and noble. The awareness of the existence of many stops over this distance leads to the conviction that our lives are a search for the road to Agape. As many people are looking not so much for a shortcut but for a shorter route, John Chrysostom, like other Church Fathers, declared: the shortest route, because it is the most appropriate for this aim, is to live according to the Christian virtues that have been accumulated by the Christian politeia. There are to be found the fewest torments and disenchantments, although there are sacrifices. Evangelical politeia, the chosen and those who have been brought there will find love) - as a State of existence. In the earthly dimension, however, love appears as a causative force only in the circle of the Christian politeia. Obviously, just as in the heavenly politeia, the Christian politeia on earth is an open circle for everyone. As Chrysostom’s listeners and readers were not only Christians (in the multi-cultural East of the Roman Empire), and as the background of the principles presented in the homilies was the everyday life and customs of the Romans of the time, the ideał - dyam] - was placed by him in the context of diverse imperfections in the rangę and form of the feelings exhibited, which up to this day we still also cali love. It is true that love has morę than one name. By introducing the motif of love - into deliberations on the subject of the Christian politeia, John Chrysostom finds and indicates to the faithful the central force that shaped the ancient Church. This motif fills in the vision of the Heavenly Kingdom, explains to Christians the sense of life that is appropriate to them in the Roman community and explains the principles of organised life within the boundaries of the Church. It can come as no surprise that the result of such a narrative was Chrysostonfs conviction that love is „rationed”: Jews, pagans, Hellenes and heretics were deprived of it. In Chrysostonfs imagination, the Christian politeia has an earthly and a heavenly dimension. In the heavenly politeia, also called by him Chrisfs, the Lord’s or the
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Maqsood, Ruqaiyyah Waris. "Christianity in the Arab World". American Journal of Islam and Society 15, n.º 3 (1 de octubre de 1998): 153–58. http://dx.doi.org/10.35632/ajis.v15i3.2166.
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As Prince Charles commented in his opening words, "Jordan has long been conspicuousas a land of tolerance and peaceful coexistence between people of different faiths,"a coexistence increasingly abused by extremists of all three faiths included in the phraseAhl al Kitiib (People of the Book). Prince Hassan 's original intent in writing this book wasto brief Muslim Arabs on the nature of Christianity and Christian religious institutions.His major focus is on the historical development of the Eastern Christian traditions in theMuslim Arab milieu and the standing of Christians in Arab society today. ft is his intentionto provide Muslim Arabs with accurate and concise information about the Christianswho historically have lived in their midst. The text was first published in English andArabic by the Royal Institute for Inter-faith studies in Amman, Jordan. and should be classifiedunder both historical and theological sections. It is in wide demand in the Westbecause of the paucity of easily accessible relevant information.The Arab Christian tradition goes back to Christianity's very earliest days, antedatingIslam by those six centuries that witnessed the growth of Christian Trinitarian theology,the spread of the Church, and the division of that Church into different communions.Some of these historical communions have survived in the Arab world and bear titles thatusually are greeted with complete ignorance on the part of Christian tourists encounteringChristianity in Arab lands for the first time.As an overall picture of the historical development of Christian doctrine, this bookpresents the main features and arguments with exceptional clarity and a highly admirabledepth of understanding of extremely confusing issues. A more clear, precise, concisegestalt picture of the subject does not exist, so far as I know. The reader can follow thereasons for the various theological developments, the schisms that arose, and the passionswith which various positions and views were defended.The text is academic, excellent at history and explanation, and displays a sensitiveawareness of words and concepts that require careful definition. The Prince has presentedthe world of religious scholars and the issues that were so important to them that theywere (and remain) willing to sacrifice everything, even life. It does not show the world ofactual church people who regard themselves as the body of the living Christ, the devotedfollowers who strive to live good, prayerful lives pleasing to God by imitating the way ofJesus to the best of their ability. This is not a criticism, but I felt the book would have beenimproved with a short section on Christian spirituality to counter all the nitpicking andskullduggery that went on in the theological realm ...
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Bogachevska, Iryna Viktorivna. "Catholic Ajornamento is a manifestation of time". Ukrainian Religious Studies, n.º 24 (26 de noviembre de 2002): 20–30. http://dx.doi.org/10.32420/2002.24.1370.
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When more than four decades ago, in 1959, Pope John XXIII announced the convening of a high forum of bishops of his Church, many considered his decision to be the least risky. Although the official doctrine of Catholicism, systematized in Pope Leo's encyclical XIII "Rerum novarum" (1891), remained virtually unchanged from its adoption, and each successive head of the Church only developed its position in specific circumstances, John XXIII was convinced: after a long time In centuries of controversy and divisions, the time has come to speak to the world in the language of Christian love, to emphasize not what separates people, but what unites people of good will.
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Ma, Wonsuk. "Discerning what God is doing among His People Today: A Personal Journal". Transformation: An International Journal of Holistic Mission Studies 27, n.º 1 (enero de 2010): 36–46. http://dx.doi.org/10.1177/0265378809351792.
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This article begins with the personal faith journey of the author nurtured in Korean Pentecostalism. Christ is the best thing that can happen in life. The author’s faith journey becomes a missionary journey. It leads to the discovery that there are two types of mission: centred on ‘life after death’ (soul saving) and mission as struggle for ‘life before death’ (a just world). The next step is to realise that the two have to go together. The 20th-century mission has been marked by the World Missionary Conference of Edinburgh 1910 and the Pentecostal movement. The former has led to the ecumenical movement, which has truncated mission into the discussion on church unity. The missionary fervour of the Pentecostal movement has resulted in unprecedented expansion of Christianity in the global South but completely ignored Christian unity. Today we see signs of the two beginning to converge.
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Nazir-Ali, Michael. "Jerusalem: the Christian perspective". Evangelical Quarterly 78, n.º 3 (21 de abril de 2006): 203–8. http://dx.doi.org/10.1163/27725472-07803003.
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Jerusalem has been settled, invaded, destroyed and resettled by people from many different ethnic and religious backgrounds over the centuries. In particular, both Jews and Arabs have strong historical claims to it. The Anglican church favours an open and inclusive city, with access for people of all faiths.
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Hutabarat, Jepri, Theresia Hutauruk, Janes Padang, Gerhard Eliasman Sipayung y Lauren Hagai. "Memandang Cara Berprilaku Umat Pilihan Allah Berdasarkan 1 Petrus 2:11-17 Untuk Membangun Komunitas Kekristenan yang Kuat". ILLUMINATE: Jurnal Teologi dan Pendidikan Kristiani 3, n.º 1 (30 de junio de 2022): 29–41. http://dx.doi.org/10.54024/illuminate.v2i1.159.
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AbstractThe congregation is one part of the Christian community which is organized in the organization of the Church. As people called out of darkness into His miraculous light, Christians must also realize that they are God's chosen people. Where God chooses His people according to His will, the purpose of this study is to find out how the congregation's understanding of how to live as God's chosen people based on 1 Peter 2:11-17 affects the behavior of daily life among the Bethel Church. Indonesia Market 1 Blue-blue. The research method used in this article is survey research by taking one population and using a questionnaire (questionnaire) as a data collection tool. As for what is discussed in this study, namely Seeing God's Chosen Way of Behaving, Building a Strong Christian Community, the results of the study found the influence of understanding God's chosen people's way of life based on 1 Peter 2:2 -11-17 about the behavior of daily life. Keywords: behavior, people of god, christian community AbstrakJemaat merupakan salah satu bagian dari komunitas kekristenan yang terorganisir dalam organisasi Gereja, Sebagai seorang yang dipanggil keluar dari kegelapan ke dalam terang-Nya yang ajaib, orang Kristen juga harus menyadari bahwa mereka merupakan umat pilihan Allah. Diaman Allah memilih umatnya sesuai kehendakNya, tujuan penelitian ini yaitu untuk mengetahui bagaimana pengaruh pemahaman jemaat tentang cara hidup sebagaiumat pilihan Allah berdasarkan 1 Petrus 2:11-17 terhadap perilaku kehidupan sehari-hari di kalangan jemaat Gereja Bethel Indonesia Pasar 1 Sibiru-biru. Metode penelitian yang digunakan dalam artikel ini adalah penelitian survey denga mengambil satu populasi dan menggunakan kuesioner (angket) sebagai alat pengumpulan data. Adapun yang dibahas dalam penelitian ini yaitu Memandang Cara Berperilaku Umat Pilihan Allah, Membangun Komunitas Kekristenan Yang Kuat, dari hasil penelitian ditemukan bahwa pengaruh pemahaman cara hidup umat pilihan Allah berdasarkan 1 Petrus 2:2-11-17 terhadap perilaku kehidupan sehari-hari. Kata Kunci: perilaku, umat allah, komunitas kristen
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Froniewski, Jacek. "Topicality of the Spiritual Heritage and Theology of Brother Roger of Taizé". Teologia w Polsce 14, n.º 1 (25 de septiembre de 2020): 143–67. http://dx.doi.org/10.31743/twp.2020.14.1.07.
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This year in Wroclaw we experienced the European Youth Meeting organized by the Taizé Community. This great spiritual event is an opportunity to reflect more deeply on the importance of the heritage of Brother Roger of Taizé for the contemporary Church. As a starting point for this analysis, author took the biographical background, which will allow the reader to grasp the life context of Roger Schutz’s ecumenical research. Then, in the following points, he describes three essential elements of Brother Roger’s legacy, which are an ever-inspiring gift to the Church on the path of building unity. Firstly, it is a fully original form of Christian life in a monastic ecumenical community. Secondly, on the basis of this concrete experience of the Taizé Community, Brother Roger indicated a deeply existential way of building the unity of divided Christians. And thirdly, in his teaching he outlined a theology of forgiving love as the key to building reconciliation between the Churches. Undoubtedly the most spectacular fruit of his evangelical life are the crowds of young people from various Christian Churches that have invariably gathered around the Taizé Community for decades.
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Wysocki, Marcin. "Recepcja Ojców Kościoła w "Confessio catholicae fidei christiana" Stanisława Hozjusza". Vox Patrum 65 (16 de diciembre de 2018): 727–39. http://dx.doi.org/10.31743/vp.3531.
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Among the famous people related to Warmia one of the most prominent is undoubtedly the bishop of Warmia, Cardinal Stanislaus Hosius, a famous diplomat, humanist, lawyer, poet, illuminator scientific life in Warmia, but also a theologian and defender of the Catholic faith. His theological views and his defending of the faith against the reformers are included in a number of his writings, but the greatest influence and fame had his work Confessio catholicae fidei Christiana (Christian profession of the Catholic faith). It was written as an extension of a creed created on request of participants of the Council in Piotrków (1551), who turned to Hosius with request to write a short statement of the most important truths of the Catholic faith. In his work Hosius many times repeatedly referred to the argument from Tradition and he used the writings of the early Christian writers. The article is an attempt to explore how Hosius, arguing with Protestants, uses patristic argument and how he uses the writings of early Christian writers. The article presents as well the idea of the reception of the Fathers of the Church in the most important work of Hosius.
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Dibley, Peter. "Do not forsake the assembly: The importance of Christian community". Review & Expositor 115, n.º 3 (agosto de 2018): 407–11. http://dx.doi.org/10.1177/0034637318790757.
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The Church in America (Orthodox, Catholic, and Protestant) is facing a critical challenge in the twenty-first century. That challenge is that more and more people are leaving Church. Research has found that of the 73% of Americans who call themselves Christian only 31% go to church at least once a month. Those who are leaving the Church fall into three groups: “those who love Jesus, but not the Church,” “Church refugees,” and “dones.” Each of these groups shares a few common bonds. They are discouraged and fed up with being hurt by other Christians and being stifled by Church bureaucracy. Most of all they are discouraged by what they feel to be a lack of community in the Church. Thus, they are finding community in other places outside the Church. The Bible has a lot to say about the importance of Christian community, and specifically the community of the Church. This article explores passages in both the First and Second Testaments that strongly encourage community and set forth the benefits of community, especially within the Church. The article also presents an example within a local church about the care, love, and support a family experienced during a time of crisis from the church. In addition, the article also emphasizes how important it is to give witness to how the Church rallies to form community. The family shared their story and their expression of gratitude to the church. This article tells their story to inspire and offer hope to those who have gone through tragedy and have given up on the Church.
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Echert, Michail Iulian. "The Paradox of being Christian in Globalized Society". DIALOG TEOLOGIC XXIV, n.º 48 (1 de diciembre de 2021): 68–77. http://dx.doi.org/10.53438/tsam7898.
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Globalization, a phenomenon that initially manifested itself on the economic level, then on the social and cultural one, contributed decisively to the formation of this consciousness by bringing states closer together and strengthening their relations. Thus, we are dealing with an increase in interdependence, of the interaction between peoples around the world (economic, financial, military, tourism, educational) which has subsequently evolved into an accentuated interdependence between people. The Church is called to watch over these problems and to help the states, through the light of the gospel, to solve the truth. Even if some forces manifest themselves against the Church’s position in the contemporary world, the values that the Church proposes can help to develop another, more humane globalization that defends human dignity and promotes the progress of people. The Church received the mandate from Christ to carry on her loving work, understanding the salvation brought by Christ as a transformation of the social, political, and economic order. Thanks to the assistance of the Holy Spirit, the Church recognizes God’s plan that encompasses the entire human race and that envisions the union of all, in the paschal mystery of Christ, in the Kingdom of God, proclaimed as the sign of Christ’s reign over the entire universe. The mission of the Church is to fulfil the mandate of proclaiming the Kingdom of God and to anticipate its presence amid the community, leading the entire creation to its fulfilment in the Kingdom of God. The Church cannot remain indifferent to the problems faced by people’s families; therefore, it cannot provide a more telling proof of its solidarity, respect and love for the whole family of people than by establishing with it is a dialogue about these various issues.
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Sahartian, Santy y Samuel Brian Septiadi. "Tugas Pemimpin Muda Kristen Masa Kini Sebagai Gembala Menurut 1 Timotius 4". Angelion: Jurnal Teologi dan Pendidikan Kristen 1, n.º 1 (28 de julio de 2020): 83–97. http://dx.doi.org/10.38189/jan.v1i1.45.
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Abstract: The church is God's people who need guidance and leadership so that people can know God. Therefore the Church needs a leader who understands his duties as a leader. But there are still church leaders who do not understand their duties as leaders based on Bible principles. The church is less prepared for the younger generation as leaders. This we can see in the church in general does not provide opportunities for young people to develop their potential to lead. This church's disbelief in youth leadership is increasingly apparent because of the life of the Christian youth itself. Aside from not being able to be considered capable, the church is reluctant to entrust great responsibility to the youth because the lives of Christian youth are often considered far from God's word. Today's young Christian leaders are those who carry out Christian leadership duties at a relatively young age. Today's young leaders have so many weaknesses that young leaders are less accepted and respected by many people, so that Christian youths are trusted they must carry out the duties of young Christian leaders today according to 1 Timothy 4 namely young Christian leaders should remind the congregation of the word, teach the truth of the word , be an example for God's people who are led, grow in service, supervise themselves and teachings. So that the Christian Young leaders can be respected by everyone.Keywords: Task, Young Leaders, I Timothy 4Abstrak: Gereja merupakan umat Allah yang memerlukan pembinaan dan kepemimpinan sehingga umat dapat mengenal Allah. Maka dari itu Gereja membutuhkan sosok pemimpin yang memahami tugasnya sebagai pemimpin. Namun masih ditemukan pemimpin gereja yang kurang memahami tugasnya sebagai pemimpin berdasarkan prinsip-prinsip Alkitab. Gereja kurang mempersiapkan generasi muda sebagai pemimpin. Hal ini dapat kita lihat di dalam gereja secara umum tidak memberikan kesempatan bagi pemuda untuk mengembangkan potensinya dalam memimpin. Ketidak pecayaan gereja terhadap kepemimpinan pemuda ini semakin nyata karena kehidupan pemuda Kristen itu sendiri. Selain karena kurang di anggap mampu, gereja enggan mempercayakan tanggung jawab yang besar kepada pemuda karena kehidupan pemuda Kristen yang sering kali dianggap jauh dari firman Tuhan. Pemimpin muda Kristen masa kini adalah seorang yang menjalankan tugas kepemimpinan Kristen dalam usia yang relative muda. Pemimpin muda masa kini memiliki banyak sekali kelemahan sehingga pemimpin muda kurang diterima dan dihargai oleh orang banyak, agar pemuda kristen dipercayai maka harus menjalankan tugas pemimpin muda Kristen masa kini t menurut 1 Timotius 4 yaitu pemimpin muda kristen seharusnya mengingatkan jemaat akan firman, mengajarkan kebenaran firman, menjadi teladan bagi umat Tuhan yang dipimpin, bertumbuh dalam pelayanan, mengawasi diri dan ajaran. Sehingga pemimpin Muda Kristen dapat dihargai seiap orang.Kata- kata kunci: Tugas, Pemimpin Muda, I Timotius 4
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Trębski, Młyński y Józef Młyński. "Famiglia cristiana come “Chiesa domestica”: evoluzione storica e prospettive future". Teologia i Moralność 16, n.º 2(28) (30 de diciembre de 2020): 27–45. http://dx.doi.org/10.14746/tim.2020.28.2.02.
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The family is one of the most basic, yet important gifts that God has given us. The Christian family constitutes a specific revelation on the interior life of God in the Divine Trinity and realization of ecclesial communion, and for this reason it can and should be called the domestic Church, agent and object of the work of evangelization in service to the Kingdom of God.
This article presents an evolution of the concept of domestic Church and tries to indicate its future perspectives. It highlights the many deep ties that bind the Church and the Christian family and establish the family as a domestic Church - “Church in miniature”, so that in its own way the family is a living image/icon and historical representation of the mystery of Church.The little domestic Church, like the greater Church, needs to be constantly and intensely evangelized, which becomes the shared responsibility of all God’s people, each according to his ministry and charism. Without the joyous testimony of married people and families, domestic churches, proclamation, even if done in its proper way, risks being misunderstood or lost in a flurry of words that is characteristic of society today. Catholic families today can build up their own domestic churches and strive to be “islands of Christian life in an unbelieving world” (Catechismo della Chiesa Cattolica 1992, 1655).It should be emphasized that the Church's pastoral intervention in support of the family is an urgent matter. Every effort should be made to strengthen and develop pastoral care for the family, which should be treated as a real matter of priority, in the certainty that future evangelization depends largely on the domestic Church (Giovanni Paolo II. 1981, 65).
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Suriyanti, Intan y Steven. "ETIKA KRISTEN MENJADIKAN UMAT YANG BERINTEGRITAS". JURNAL TABGHA 3, n.º 2 (28 de octubre de 2022): 89–98. http://dx.doi.org/10.61768/jt.v3i2.34.
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Ethics and integrity are two things that cannot be separated. People who are know work ethics and do it with all their heart, can be ascertained as a person of integrity. As Christians, the Bible as the word of God and Jesus Christ as an example are the foundation of Christian ethics. In this case, ethics is considered as a means of orientation for human efforts to live and act. For Christians living in Indonesia with its various diversity is challenging, living as the light and the salt is a must to be able to witnessing the truth of God's Word. So that all those who do not know and not interested in knowing Him can be changed into His followers. The truth of God's word can be seen clearly, if someone has and know Christian ethics and live with it. This ethic which refers to the lifestyle of followers of Christ and His Word is the standard for Christian morals and lifestyle. And when they do it honestly and righteously they can be called Christians with Integrity. At the end of 2020, the GBI church under the guidance of Pastor Niko Njotoraharjo declared 2021 as the "year of Integrity". Of course, The Hope is that every congregations, workers, especially pastors can live with integrity,and following the life of Jesus Christ while living in the world.
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Nwadialor, Kanayo y Benjamin C. Nwokocha. "The Pentecostal Prosperity Message and Inter-Church Proselytism in Southeast Nigeria". OKH Journal: Anthropological Ethnography and Analysis Through the Eyes of Christian Faith 7, n.º 1 (31 de enero de 2023): 30–40. http://dx.doi.org/10.18251/okh.v7i1.176.
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The rate at which Christians in southeast Nigeria migrate from one Christian denomination to another calls for scholarly investigation; this migration is noticeable from the main-line churches to the Pentecostal groups. This study was conceived to interrogate this proselytizing venture with the view to finding the causative factors behind the inter-church movement. The study employed qualitative research methods on primary and secondary sources of data collection. Findings show that the prosperity message of the Pentecostal movement is a major player in proselytism. The continuing rise of Pentecostal groups in southeast Nigeria and the unbridled desire of some Christians for health and material prosperity give rise to the inter-church movement. The study further discovered that some Pentecostal pastors take advantage of the economic hardships in southeast Nigeria, particularly since the Nigeria-Biafra war, to manipulate the people into believing that religion, especially Pentecostalism, has solutions to all human health and economic challenges. Worried that the practice is aggressively attacking the cherished Christian kerygmatic understanding of the Church, the study recommends some practical steps that could be undertaken to save Christians from this seeming “holy deceit” as well as to rescue the image of the universal Church from being associated with religious commercialization.
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Tampubolon, Manotar. "Rethinking the Validity of Online Church During the COVID-19 Lockdown Period". Indonesian Journal of Religion and Society 5, n.º 1 (30 de junio de 2023): 1–13. http://dx.doi.org/10.36256/ijrs.v5i1.281.
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The COVID-19 pandemic has changed the scope of the world, and various stakeholders have used technological advancements around the world. Fear of death and health emergencies have brought people closer to religion. However, social and other limitations have made it hard for people to keep their religious duties. This study examines the use of technology and the online church for Christian services during the COVID-19 lockdown period, which is not in accordance with the concept of congregation. The author discusses the validity of the use of technology and online church by Christians and how it impacts traditional worship services from biblical and theological perspectives. Research Findings show the high attendance after the change from traditional worship services to the use of technology and online church. The data used in this study is secondary data that was found through desk research and reliable sources. The research findings indicate big effects on all parts of society and religion, which should not be a surprise. The epidemic has changed religious practices from traditional to online church and contradicts biblical injunctions. Most religions, including Christian ones, put a lot of emphasis on the importance of community. It has been found that online churches have become popular in the proposed areas, and the technology provides a better opportunity for Christians in Nigeria, the Balkans, and Indonesia to carry out their religious obligations by following lockdown restrictions
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Krasheninnikova, O. A. "Peter I as a Spiritual Reformer of Russia". Russia: society, politics, history, n.º 3(3) (11 de agosto de 2022): 34–55. http://dx.doi.org/10.56654/ropi-2022-3(3)-34-55.
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The article aims to reconstruct the system of religious views of Peter I, and first of all, his understanding of the Christian doctrine of salvation and justification of man. The attitude to many other spheres of church life, in turn, depended on the solution of this theological issue. Having conceived to carry out a radical reform of Russian Church, Peter took measures aimed at the spiritual transformation of the Russian people, the restructuring of the national consciousness, their «new catechization». That is why he attached great importance to the task of creating a new type of catechism intended for spiritual enlightenment of the Russian people. Peter’s reform was based on the desire to purify the popular faith from «superstitions and prejudices,» which, in his opinion, included many canons and dogmas of the Orthodox Church. The analysis of Peter’s statements (as well as his ideologue Feofan Prokopovich) about Christianity and the Church allows us to conclude that Peter I’s religious ideas had features characteristic of the Protestant system of values, which he persistently sought to instill in his subjects.
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Hanc, Ovidiu. "Secularism and the Church A Case Study on the Church in Romania". DIALOGO 9, n.º 1 (5 de diciembre de 2022): 105–14. http://dx.doi.org/10.51917/dialogo.2022.9.1.8.
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"Today's society is an increasingly secular society. Secularisation implies the eradication of the religious dimension at both individual and social levels. Secularism, however, does not remain an abstract philosophical concept, but one which permeates the entire society. Society is not a morally abstract entity, therefore the conflict between secularism and the Church is inevitable. In this paper we will examine not only how this trend is seen in relation to the Christian Church in general, but also how this relationship takes place in the context of the Christian Church in Romania. Although most of the Romanian society is Orthodox, alongside other Christian churches recognized by the state from (at least nominally) a Christian society. The Romanian Christian Church covers almost the entire Romanian society (the percentage of people outside the Christian sphere is less than 1% of the country's population). In this context, the present research will focus primarily on how, historically speaking, secularization has generally occurred in Western society but also in Romanian society. Secularism is creeping subtly, gradually, and aggressively into Romanian society. Given that secularism is in essence about the removal of God from society and the dissolution of morality, secularism is implicitly one of the greatest challenges of the last three decades for the Romanian Church. In this context it should be stressed that the Christian Church in Romania has often lost ground in this war. Since the Church is the entity meant to provide the moral fibre of society, the war with secularism must be taken into consideration."
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Yilmaz, Yonca y Mine Tanaç Zeren. "The Responses Of Antakya (Antioch) Churches To Cultural Shifts". Resourceedings 2, n.º 3 (12 de noviembre de 2019): 124. http://dx.doi.org/10.21625/resourceedings.v2i3.636.
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Antakya (Antioch), located in the southern region of Turkey, is one of the oldest settlements in the country. Its history dates back to the prehistoric times. It has been through countless invasions throughout its history. It has been dominated by various civilizations and has been the center of many religions. The city, which was founded by Alexander the Great in the Roman period, has many routes to nearly all directions as a result of its geographical location. Due to its context, this makes the city the point of convergence of cultures. After the Roman period, Byzantine and Arab-dominated city (AC 395 — AC 963), were exposed to constant war between the Christian and Muslim communities for the domination right to the city. Today in Antakya, although the majority of the population is Muslim and Christian, the Sunni Arabs, Sunni Turks, Shia Arabs, Assyrians, Catholics, Orthodox Christians, Protestant Arabs, Arabs, Armenians, Jewish people and other minority groups all live together in harmony, thus forming the dynamics of multicultural city structure. The name “Christian” was first coined in this historic city. Antakya also hosts the Church of Saint Peter, which is believed to be one of the earliest Christian houses of worship, making it extremely valuable for Christianism. Indigenous inhabitants of Antakya have lived in the same land since the foundation of Christianity. Today, 90 percent of the Christians are Orthodox, 10 percent are Protestants and other believers, where the population of Christians are decreasing. Bearing in mind the aforementioned history and context, a research was conducted on the Orthodox Church, Antakya Protestant Church and Vakıflı Armenian Church which all still exist to this day in the city. Purpose of the research is to evaluate the structure of the churches in regards to the following parameters;- The responses of the churches to the indigenous inhabitants- Cultural shifts in the ever-changing sociocultural values of the society- The city image they present.The reason behind choosing these three structures for the study is the fact that all three structures boast Christian symbolism and imagery.
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Hood, John Y. B. "Did Augustine Abandon His Doctrine of Jewish Witness in Aduersus Iudaeos?" Augustinian Studies 50, n.º 2 (2019): 171–95. http://dx.doi.org/10.5840/augstudies20195752.
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Augustine’s doctrine of Jewish witness maintains that, although Christianity has superseded Judaism as the one true religion, it is God’s will that the Jews continue to exist because they preserve and authenticate the Old Testament, divinely-inspired texts which foretold the coming of Jesus. Thus, Christian rulers are obligated to protect the religious liberties of the Jewish people, and the church should focus its missionary efforts on pagans rather than Jews. Current scholarly consensus holds that Augustine adhered consistently to this doctrine from its first iteration in Contra Faustum in 398 until his death in 430. However, this essay argues that, when Augustine spoke his last words on the subject in the Tractatus Aduersus Iudaeos (427–430), the doctrine was no longer his primary guide in thinking about how Christians should interact with Jews. In marked contrast to his earlier views, here, Augustine passionately urges Jews to accept Christ and encourages his congregation to try to convert them. This reading of the Tractatus Aduersus Iudaeos calls for a re-examination of the development of Augustine’s teaching, particularly in the context of dramatic changes in imperial policy toward Jews in the 420s.
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Wroe, Daniel. "Miraculous healing in rural Malawi: between ‘grace’ and ‘work’". Africa 87, n.º 4 (26 de octubre de 2017): 806–31. http://dx.doi.org/10.1017/s0001972017000377.
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AbstractThe way in which people approach ill health and its relief is often explained as a function of pragmatic evaluation. Through looking at a case of illness in the family of David Kaso, a Baptist pastor living in rural Malawi, this article suggests that trust or faithfulness may be more appropriate terms with which to describe people's approaches to healing and their social antecedents and outcomes. Pentecostal churches had grown in influence in the area where the churches David led were located. Pentecostal leaders often emphasized that experiencing divine healing, or successfully bringing it about, were the results of the ‘work’ that Christians did for God. David and his congregants recognized the difficult questions this perspective could raise about their status in church and emphasized instead that healing happened in God's ‘grace’, largely irrespective of the actions of the Christian. This being the case, the efficacy of prayer as a way of bringing about healing could not really be tested nor, as a corollary, could the outcome of prayer for healing stand as a proxy for evaluating the Christian. The uncertainties David and his church members admitted over healing meant that the basis of their relationships was better described in terms of trust or faithfulness than pragmatism.
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Kana, Kana, Leniwan Darmawati Gea, Sri Ernawati y Wike Mary Agmy. "Tanggung Jawab Misioner Guru Kristen Dalam Dunia Pendidikan". Makarios: Jurnal Teologi Kontekstual 1, n.º 2 (12 de noviembre de 2023): 152–59. http://dx.doi.org/10.52157/mak.v1i2.217.
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Education is an important part of the Christian mission because the Lord Jesus himself emphasized it in the Great Commission as a command that must be carried out. This task is for all Christians who are responsible for transmitting God's truth from generation to generation through teaching. The aim of this research is to focus on Christian teachers as a profession and part of all God's people, who are allowed to be preachers and teachers of God's truth to sinners. The hope is that Christian teachers will not only act as professional workers, but more than that they must carry out their missionary duties as a manifestation of God's call to them. The research method used is the library method. The results of this research are that teachers are a noble task because they carry out the main responsibility of the church, namely education as part of the mission. In this regard, the status as a Christian teacher is God's call which confirms his missionary function and responsibility, namely bringing students or students to the knowledge of the Lord Jesus Christ.
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Leidenhag, Joanna. "For We All Share in One Spirit". TheoLogica: An International Journal for Philosophy of Religion and Philosophical Theology 4, n.º 1 (1 de septiembre de 2020): 64–87. http://dx.doi.org/10.14428/thl.v4i1.52633.
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Charismatic gifts are an understudied and divisive aspect of Christian worship. Yet, in 1 Corinthians 12, Romans 12, and Ephesians 4, Paul links these phenomena with his famous metaphor for the unity of the church as the Body of Christ. This paper argues that one can better understand how the Holy Spirit unifies both the universal and local church by viewing charismatic gifts as liturgical group actions. After briefly introducing the category of charismatic gifts, I argue that charismatic gifts are a semi–scripted improvisational activity which immerse participants into the core Christian narrative of the universal and invisible church. I then argue that charismatic gifts are given to and enacted by communities, rather than individuals, and so are an example of group action actualising the corporate agency of the local church. When charismatic gifts are seen as liturgical group actions it becomes clear how the Spirit uses charismatic gifts to transform the gathered people of God into the unified Body of Christ.
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Oderinde, Olatundun y Samuel Alamu. "Christian Parenting: An Empirical Assessment by ECWA Ibadan District Church Council Members, Oyo State, Nigeria". NIU Journal of Humanities 9, n.º 1 (31 de marzo de 2024): 15–25. http://dx.doi.org/10.58709/niujhu.v9i1.1822.
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Parenting is a herculean task for parents, church and society. The challenge arises from the fact that people always compromise on one aspect of parenting or the other. Whereas the Bible stipulates the standard for proper child upbringing, most Christian parents today raise their children in a way contrary to the biblical standard and this has negative consequences on the church and the society generally. This is evidenced in social vices exhibited by children in the contemporary world. It is from this perspective that this study empirically investigated Christian parenting with a view to espousing the biblical standard of parenting for societal development. The study adopted a descriptive design of a survey type. The data gathered from the questionnaire were quantitatively analyzed using simple percentage while data from the interviews were qualitatively analyzed. Findings revealed that only 26.64% of respondents had proper understanding of Christian parenting. It was also found that the non-compliance with the parenting principles by 74.8% of respondents has resulted into children’s lack of commitment to society’s values. Some social vices were identified as problems resulting from this non-compliance. Some of the recommendations are: ECWA Church members to develop informed teaching on parenting to serve as basis for instructing Christians generally. Seminars and workshops should be organized for parents on the need to bring this to bear on their children. Parents must not commit the entire responsibility of parenting into the hands of the church, the school or any house help, etc. Keywords: Christian Parenting, Discipline, Child, Yoruba, ECWA Ibadan District Church Council, African society.
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Akattu, E., M. A. J. Ndeda y E. Gimode. "THE CONTRIBUTION OF THE ANGLICAN CHURCH OF KENYA TO THE TRANSFORMATION OF KIRINYAGA DISTRICT, 1910-2010". Chemchemi International Journal of Humanities and Social Sciences 11, n.º 1 (23 de abril de 2020): 12–23. http://dx.doi.org/10.33886/cijhs.v11i1.138.
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Drawing on the theory of social capital, the initial attraction of Kirinyaga people to the Anglican Church of Kenya (ACK) mission centres were the schools, hospitals, demonstration gardens and artisan skills that imparted by missionaries. The ACK established Christian communities in Kirinyaga that became centres of early Christian converts and change. The Christian communities constituted “the germ of the missionary spirit.” The ‘new’ Christians would take a great deal of pleasure in spreading the “germ” to many communities in Kirinyaga, ‘infecting’the more susceptible of its members. Each Christian community endeavored to have a church, an elementary school, a hospital and a demonstration garden. This in itself was an extraordinary change. This study has presented evidence of Kirinyaga’s cultural, socio-economic and political homogeneity as fundamental part of traditional life. European settlement in Kenya made oppression and injustice virtually inevitable and mission response to African issues ranged from land and labor to taxation and wages. The Anglican CMS almost exclusively provided such public services as schooling, healthcare and agriculture. This study also discussed regionalization of ACK CCS as a concept of community development focusing on CCSMKE serving the whole community in Kirinyaga, with priority on the most disadvantaged parts of the region, whether or not there are any Anglican congregations in that region. One of the discussions advanced in this study, is that the Anglican Church in Kirinyaga should have concern for Kirinyaga people as the concern of her social gospel. The study articulates a “theology of development” which argues that social gospel that is based on exploitation and oppression of Kirinyaga people cannot be genuine social gospel.
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Braverman, Mark. "Theology in the Shadow of the Holocaust: Revisiting Bonhoeffer and the Jews". Theology Today 79, n.º 2 (17 de junio de 2022): 146–65. http://dx.doi.org/10.1177/00405736221084735.
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The scholarship on Dietrich Bonhoeffer and the Jews has focused on two questions: (1) To what extent did the persecution of the Jews drive Bonhoeffer's actions with respect to the Third Reich, and (2) Did Bonhoeffer's theology of Judaism and the Jewish people undergo a change as a result of the Nazi program of persecution and extermination? The work ranges from writers who reject the hagiography of a Bonhoeffer who for the sake of the Jews joined the resistance and paid the ultimate price, to those who argue that the persecution of the Jews was key in the development of Bonhoeffer's theology and his resistance to National Socialism. Bonhoeffer biographer Eberhard Bethge figured large in this second group; Bethge's work in this area coincided with his involvement in Christian post-Holocaust theology, an expression of the intensely philojudaic theology that emerged in the West following World War II. Driven by the desire to atone for millennia of anti-Jewish doctrine and action, post-Holocaust theology has exerted a strong influence on Bonhoeffer scholarship. The argument of this article is that the postwar focus on Christian anti-Judaism has led the church away from confronting the exceptionalism that persists in Christian identity and teaching. In its penitential zeal, the postwar project to renounce church anti-Judaism has instead replaced it with a Judeo-Christian triumphalism and a theological embrace of political Zionism that betray fundamental gospel principles. These run counter to the passionate opposition to the merger of hyper-nationalism and religion that informs Bonhoeffer's radical, humanistic Christology. Fashioning Bonhoeffer as a martyr for the Jews and as a forerunner of post-Holocaust theology does damage to the legacy of his theology and distorts the lessons of his life and witness. This carries implications for the role of the church in confronting the urgent issues of our time.
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Grzywaczewski, Józef. "Ku chrześcijańskim korzeniom Europy. Znaczenie nawrócenia cesarza Konstantyna dla Kościoła, dla Cesarstwa Rzymskiego, dla Europy". Vox Patrum 61 (5 de enero de 2014): 9–38. http://dx.doi.org/10.31743/vp.3607.
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The article is consecrated to Constantine’s conversion and to its consequences for the Church, for the Roman Empire and for Europe. There is a general opinion that, even if his attachment to Christianity was not very mature, he worked for the Christian religion during all his life. He has taken many decisions on behalf of the Church; he protected her against the Donatists in Africa. His position towards the Arian heresy was not very clear. He did not pay attention to the dogmatic formulas, but especially to those solutions which guaranteed peace among people. Surely, the emperor once introduced into the Church, remained there as her protector and head. The society was accustomed the emperor’s position as pontifex maximus. Bishops did not protested against his involving into ecclesiastic matters because he worked on their behalf. The effect of Constantine’s attitude was: the Christianization of the Roman Empire and the connection of the Church to the State. In later centuries such an alliance of the altar with the throne was boring for the Church. It is said that every privilege has to be paid. The Roman Empire was collapsed in the end of the fifth century, but its heritage remained in Europe. Charlemagne, cooperating with Pope Leon III, tried to restore the Roman Empire as a Christian State, but he failed to do it. Surely, by his support for schools and studies, he contributed to the European culture. The idea of the Sacrum Imperium Romanum appeared again in the times of Otto I, and especially of Otto III. Such an idea was not possible to be put into practice. The Roman Empire has never been restored, but many of its elements were assimilated by the Church and by medieval Europe. There are to be noticed in all European countries in our time.
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Sudhiarsa, Raymundus I. Made. "Gereja Bagi Dunia". Perspektif 10, n.º 2 (1 de diciembre de 2015): 97–120. http://dx.doi.org/10.69621/jpf.v10i2.61.
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This article argues that the Second Vatican Council has recognised the missionary nature of the entire Church (AG, 2). Carrying out the mission means that the Church (clergy as well as lay people) is enthusiatically responding signs of the times in close collaboration with peoples of good will. Time and again, following the decree of Ad Gentes, the Catholic Church expresses its missionary identity in renewed ways in its mission documents. The present article starts with Ad Gentes (The Church’s missionary activity, 1965) and goes through Evangelii Nuntiandi (Evangelization in the modern world, 1975), Redemptoris Missio (The permanent validity of the Church’s missionary mandate, 1990), and Evangelii Gaudium (The proclamation of the gospel in today’s world, 2013). The Church has been moving out from the position of ‘maintenance’ to ‘mission’, as Pope Francis formulates in this words: “The word of God constantly shows us how God challenges those who believe in him ‘to go forth’” (EG, 20). Accordingly every Christian is expected to ‘go forth’ due to his/her baptism, because the Church itself is ‘a community of missionary disciples’ (EG, 24.40.120).