Letteratura scientifica selezionata sul tema "His People Christian Church"
Cita una fonte nei formati APA, MLA, Chicago, Harvard e in molti altri stili
Consulta la lista di attuali articoli, libri, tesi, atti di convegni e altre fonti scientifiche attinenti al tema "His People Christian Church".
Accanto a ogni fonte nell'elenco di riferimenti c'è un pulsante "Aggiungi alla bibliografia". Premilo e genereremo automaticamente la citazione bibliografica dell'opera scelta nello stile citazionale di cui hai bisogno: APA, MLA, Harvard, Chicago, Vancouver ecc.
Puoi anche scaricare il testo completo della pubblicazione scientifica nel formato .pdf e leggere online l'abstract (il sommario) dell'opera se è presente nei metadati.
Articoli di riviste sul tema "His People Christian Church"
1
CUI, Yang, e 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 dicembre 2021): 55–67. http://dx.doi.org/10.37819/ijsws.21.140.
Testo completoAbstract (sommario):
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.
2
Ward, Graham. "Performing Christ: The Theological Vocation of Lay People". Ecclesiology 9, n. 3 (2013): 323–34. http://dx.doi.org/10.1163/17455316-00903004.
Testo completoAbstract (sommario):
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.
3
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 settembre 2017): 121–32. http://dx.doi.org/10.34739/his.2017.06.09.
Testo completoAbstract (sommario):
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.
4
Paul, Kolawole O. "Persecution in the Early Church and Nigerian Church". International Journal of Social Science and Economics 3, n. 1 (10 febbraio 2023): p1. http://dx.doi.org/10.22158/ijsse.v3n1p1.
Testo completoAbstract (sommario):
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.
5
Mangaronda, James. "Peranan Pendidikan Agama Kristen Bagi Pemuda Kristen". EUANGGELION: Jurnal Teologi dan Pendidikan Kristen 2, n. 2 (18 febbraio 2022): 96–110. http://dx.doi.org/10.61390/euanggelion.v2i2.30.
Testo completoAbstract (sommario):
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.
6
Delpi Novianti. "Hakikat Pendidikan Kristen Dalam Gereja". Jurnal Riset Rumpun Agama dan Filsafat 3, n. 1 (19 marzo 2024): 108–19. http://dx.doi.org/10.55606/jurrafi.v3i1.2749.
Testo completoAbstract (sommario):
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.
7
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. 4 (30 aprile 2021): 01–07. http://dx.doi.org/10.53555/nnssh.v7i4.983.
Testo completoAbstract (sommario):
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.
8
Purnomo, Setya Hari, e 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. 2 (28 ottobre 2021): 8–18. http://dx.doi.org/10.33856/didaskalia.v4i2.215.
Testo completoAbstract (sommario):
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.
9
Maryukhno, N. "VAN PROKHANOV’S CRITICISM OF THE MOSCOW CAESAROPAPISM". HUMANITARIAN STUDIOS: PEDAGOGICS, PSYCHOLOGY, PHILOSOPHY 12, n. 1 (gennaio 2021): 119–29. http://dx.doi.org/10.31548/hspedagog2021.01.119.
Testo completoAbstract (sommario):
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.
10
Asmara, Oni Andhi, Endang Susilowati e Agustinus Supriyono. "The Influence of Charismatic Church Development on Religious Christians Life in the City of Semarang 1970-2015". Indonesian Historical Studies 4, n. 2 (7 dicembre 2020): 155–69. http://dx.doi.org/10.14710/ihis.v4i2.8253.
Testo completoAbstract (sommario):
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.
Tesi sul tema "His People Christian Church"
1
Dean, Rinda Boyd. "Living forward : equipping God's people for his purposes". Theological Research Exchange Network (TREN) Theological Research Exchange Network (TREN) Access this title online, 2007. http://www.tren.com.
Testo completo
2
Cornelissen, Tara-Leigh. "Youth multilingualism and popular culture interactions at His People Pentecostal Church". University of the Western Cape, 2017. http://hdl.handle.net/11394/5824.
Testo completoAbstract (sommario):
Magister Artium - MA (Linguistics, Language and Communication)Youth multilingualism is an overarching notion that accounts for the dynamic macroand micro-linguistic practices and interactions in contexts and spaces redefined by cultural practices. It makes contributions to interactional sociolinguistic research, by centring around young multilingual speaker's practices, with a focus on creativity, identity and community of practice. This study demonstrates how youth multilingualism emerges in interactions in a religious youth group. For the purpose of this study, I collected interactional data from two youth groups belonging to His People Pentecostal Church that reflects the use of language by young people while taking into account their gender and race. The data was collected by means of audio recordings that focused specifically on the young multilingual speakers' naturally occurring talk. I made use of conversational analysis and stylization as an interlinked framework to analyse the collected data. Furthermore, this study also made use of interviews to further investigate language, gender and race at the church through the eyes of both the youth leaders and the youth members. Finally, in this project, I argue that in terms of language use, there is a large discrepancy between the two youth groups and how they stylize their multilingualism.
3
Adcox, James M. "Christ living through His church calling the Southwest Church of Christ to God's vision for Christian community /". Theological Research Exchange Network (TREN), 1999. http://www.tren.com.
Testo completo
4
Wilson, Philip B. "Being single in the Church : insights from history and personal stories". Thesis, University of Aberdeen, 2003. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.288401.
Testo completoAbstract (sommario):
Today the numbers of single people in Britain are mushrooming. It is predicted that by 2020 they will form 40% of the total population. This thesis seeks to discover why this is happening and to learn from the personal stories of single people to see how the Church may better minister to this vital section of society. After a brief historical survey of Irish monasticism and the impact of the Reformation on the nuclear industrial family, the thesis discusses the impact of the Victorian author and of the Hollywood film industry on traditional notions of romance and marriage. These are contrasted sharply with prevailing contemporary post-modern views where relationships are often portrayed as temporal and vacuous. The thesis then enters the arena of real world research, exploring the issues of singleness with fifteen Christians - men and women of various ages, most of whom are single, although a number are (or were) married. The primary focus of the interviewer is “What is it like being a single person in the Church today?” The answers are wide-ranging and fascinating, touching on a number of important contemporary topics, such as loneliness, internet dating and sexuality. Of particular note is the research suggesting that many church-going single people do not feel supported or understood by their faith communities. In fact some find church to be one of the most isolating places of all. The author carefully weights up the evidence (including the biblical materials) and in the final chapter offers a strategic model for the contemporary Church. Where there is a humble community which values friendship and encourages people to discover their own gifts to serve God, then all of God’s people - and not merely single people - are most likely to flourish.
5
Magness, Ethan. "Awesome God, amazing people forty short biographies of Christian lives /". Online full text .pdf document, available to Fuller patrons only, 2000. http://www.tren.com.
Testo completo
6
Price, Robert Lesley. "Enabling people of Cornerstone Baptist Church to apply Christian values in the marketplace". Theological Research Exchange Network (TREN), 1991. http://www.tren.com.
Testo completo
7
Klein, Elizabeth Archer. "Women leading the people of God clergywomen in the PCUSA /". Theological Research Exchange Network (TREN), 1998. http://www.tren.com.
Testo completo
8
Amore, Mary A. "Renovating the people a pastoral approach to parish renovations /". Online full text .pdf document, available to Fuller patrons only, 1999. http://www.tren.com.
Testo completo
9
Parry, David Thomas Newton. "Luke's account of Peter in his strategy of proclaiming a gospel for all people". Thesis, University of Oxford, 2014. http://ora.ox.ac.uk/objects/uuid:b2e7f952-4010-4793-a79d-c3da005d5395.
Testo completoAbstract (sommario):
In his two-volume account of Christian beginnings Luke fills out for already instructed Theophilus Mark’s account of Jesus, and extends it to tell of the bringing of ‘good news’ for all people, offering a tested alternative to the pagan world-view, worthy to be adopted by citizens of the Roman empire. Primarily employing ‘redaction-critical’ methods and seeking narrative patterns with variations within the whole text, we analyse the roles of Peter in the first half of Acts and the influences upon Luke in their making. They portray the pattern of apostolic witness in message, deed and life, and anticipate the extending of the mission to Gentiles, which is taken up in a heroic way by Paul in the second half of Acts. Then analysing Luke’s reshaping of the account of Peter before Easter in his first volume, we show it is done with an eye to how it will be completed in Acts, how Peter will repent from denying Jesus to strengthen his brother apostles and urge repentance on his fellow-Jews. Luke’s captivating narrative is persuasive for its implied reader in the context of the post-apostolic age, that the apostolic kerygma proclaims the divine gift of salvation expected by Israel’s prophets, despite its rejection by much of Judaism. The missions of Paul are to be received as being in harmony with Peter’s. A foundation has been established which will outface Christian rivalries and strengthen believers under persecution. The influence of Luke’s account on other early Christian writers is tested where evidence is available. Luke’s success is that his account became, almost without rival, the canonical New Testament account of Christian beginnings.
10
Hall, Margaret. "Today’s Song for Tomorrow’s Church: The Role Played by Contemporary Popular Music in Attracting Young People to Church". Thesis, Griffith University, 2007. http://hdl.handle.net/10072/365393.
Testo completoAbstract (sommario):
This thesis is a phenomenology highlighting the phenomenon of declining youth attendance at mainstream churches where traditional church music is used in worship and the emergence of megachurches where young people are attending and contemporary popular styles of music is used in worship. An Australian Broadcasting Authority survey in 1999 revealed that music is a major influence in the lives of youth, assisting in their identity creation, in their making friends, and in relieving their stress. The survey also notes that youth prefer contemporary popular music and, in particular, rock. This is in stark contrast to the traditional music played and sung in mainstream churches, which tends to be neither meaningful nor relevant to youth, largely because they do not identify with it. An increasing proportion of youth are rejecting the mainstream traditional churches such as Anglican, Catholic, Baptist, Uniting Church. National Church Life Surveys in Australia show that by 2001, only fourteen percent of church attenders were young adults. Young non-attenders complained they found church services boring and unfulfilling. This declining youth membership does not auger well for the mainstream church’s future. It is clearly evident that, in Australian society a culture gap has emerged between the secular world and the mainstream Christian church. This thesis examines the role of contemporary popular music in attracting young people to church. Although, in comparatively recent times there has been some movement towards contemporizing worship services in mainstream churches, the change has met strong resistance, but that resistance is based on invalid arguments and the mainstream church is yet to respond effectively to the increasing culture gap and growing alienation of the young. Mainstream congregations are not adequately encouraged to participate in singing praise and thanks to God. Although the lyrics of songs that focus on thanks and praise can teach a Christian message, as well as promote an awareness of the presence of God, the importance of this aspect of worship appears to have been overlooked, even though music has always been a part of worship, with multiple biblical scriptures cementing its pivotal role. In 1980 twelve people began Christian City Church (CCC), a new church which was not one of the mainstream churches, with a vision to communicate the Christian message to the whole of Sydney. CCC used contemporary music as a vehicle to make their message relevant. That church has been strikingly successful, and had grown to five thousand members by 2004. This thesis focusses on a case study of the music of CCC to test a hypothesis that the use of contemporary popular styles of music, with a focus on thanks and praise, can play a significant role in attracting young people to join and remain as members, and that such music can be influential in communicating an experiential understanding of the Christian message. The aim of the case study was to discover whether the music was similar in style to young people’s preferred styles of music, whether they actively participated in its performance, whether it communicated to them, whether the lyrics conveyed a Christian message, and finally whether the congregation was both increasing and retaining young people as members. The songs examined in the study revealed that the music and paramusical aspects of the songs were similar to those of contemporary popular songs. The lyrics of the songs included themes of thanks and praise to God, and as such conveyed a Christian message. Thirty percent of the worship service was devoted to music praising God, and forty-nine percent of the church’s 5,000 members in 2004, were under twenty-five years. Further, the congregation participated enthusiastically in singing, an emphasis on belonging to small groups encouraged fellowship, and sermons addressed problems relevant to young people. It is proposed that CCC provides a pattern that mainstream churches could adapt, including the encouragement of congregational singing and worship, creation of effective small groups, relevant preaching, education opportunities, and culturally appropriate music. It is clear that contemporary and culturally appropriate music has played a significant and vital role in CCC’s successful development. To attract and retain youth membership, music needs to be contemporary, and culturally appropriate, thereby filling the gap between the secular world and the church. Contemporary popular music could provide today’s song for tomorrow’s church.Thesis (PhD Doctorate)
Doctor of Philosophy (PhD)
School of Popular Music
Full Text
Libri sul tema "His People Christian Church"
1
Czeglédy, André P. Distinctly African Christians: Situating His People Christian Church within social transformation. Halle/Saale: Max Planck Institute for Social Anthropology, 2007.
Cerca il testo completo
2
Lanzano, Stanley F. True places: A lowcountry preacher, his church, and his people. Columbia, S.C: University of South Carolina Press, 2009.
Cerca il testo completo
3
Erre, Mike. Death by church: Rescuing Jesus from His followers, recapturing God's hope for His people. Eugene, Or: Harvest House Publishers, 2009.
Cerca il testo completo
4
Lanzano, Stanley F. True places: A lowcountry preacher, his church, and his people. Columbia, S.C: University of South Carolina Press, 2009.
Cerca il testo completo
5
Wycislo, Aloysius J. A talk with the pastor: Twentieth-century epistles of a pastoral bishop to his people. Green Bay, Wis: Alt Publishing, 1988.
Cerca il testo completo
6
Dawson, Samuel G. Fellowship--with God and his people: The way of Christ without denominationalism. Santa Maria, CA: Gospel Themes Press, 1988.
Cerca il testo completo
7
Covarrubias, Loren. About Father's house : a revelation of the heart of the Father for his people. Shippensburg, PA: Treasure House, 1994.
Cerca il testo completo
8
Hill, Christopher. A turbulent, seditious, and factious people: John Bunyan and his church, 1628-1688. New York: Oxford University Press, 1988.
Cerca il testo completo
9
Hill, Christopher. A turbulent, seditious, and factious people: John Bunyan and his church 1628-1688. Oxford: Clarendon Press, 1988.
Cerca il testo completo
10
Frahm-Arp, Maria. Professional women in South African Pentecostal Charismatic churches. Leiden: Brill, 2010.
Cerca il testo completoCapitoli di libri sul tema "His People Christian Church"
1
Thompson, Naomi. "Christian youth work: Social, spiritual, and institutional agendas". In Young People and Church Since 1900, 117–41. New York : Routledge, 2017. | Series: AHRC/ESRC religion and society series: Routledge, 2017. http://dx.doi.org/10.4324/9781315113012-5.
Testo completo
2
Cole-Turner, Ron. "Epilogue: People of Vision, Communities of Discernment". In Christian Perspectives on Transhumanism and the Church, 249–51. Cham: Springer International Publishing, 2018. http://dx.doi.org/10.1007/978-3-319-90323-1_15.
Testo completo
3
Haynes, Stephen R. "Karl Barth, the German Church Struggle and the Witness-People Myth". In Jews and the Christian Imagination, 64–89. London: Palgrave Macmillan UK, 1995. http://dx.doi.org/10.1057/9780230376199_4.
Testo completo
4
Thompson, Naomi. "From Sunday Schools to Christian youth work: Young people and Christianity in twenty-first century Birmingham". In Young People and Church Since 1900, 94–116. New York : Routledge, 2017. | Series: AHRC/ESRC religion and society series: Routledge, 2017. http://dx.doi.org/10.4324/9781315113012-4.
Testo completo
5
Brown, Amanda. "Coloring the Christian Left". In The Fellowship Church, 65–109. Oxford University Press, 2021. http://dx.doi.org/10.1093/oso/9780197565131.003.0003.
Testo completoAbstract (sommario):
Chapter 2 utilizes Thurman’s biography to comment on the ways in which a dynamic minority point of view pushed the otherwise White-dominated Christian Left to take on a more pluralistic and tolerant identity in the 1920s and 1930s. In line with Du Bois’s theory that minorities have a special insight, or “second sight,” to critique dominant culture, the chapter emphasizes how Thurman and his peers merged the concerns of the colored cosmopolitan community—the “darker peoples” that lived under Western imperialism and American Jim Crow—with the concerns of the Christian spiritual cosmopolitan community whose ideology strived to transcend social position.
6
Shattuck, Jr., Gardiner H. "Palestine Problem". In Christian Homeland, 141—C5.F6. Oxford University Press, 2023. http://dx.doi.org/10.1093/oso/9780197665039.003.0006.
Testo completoAbstract (sommario):
Abstract This chapter analyzes the period between the awarding of the Palestine mandate to Great Britain and the beginning of World War II, and it describes how a combination of theological anti-Judaism and cultural anti-Semitism inspired the resistance of Anglican missionaries to the establishment of a Jewish homeland in the Middle East. Although the missionaries were enormously hopeful in the early 1920s, believing they possessed a heaven-sent opportunity to fully Christianize the biblical Holy Land, the rapid rise of Jewish immigration into Palestine, spurred by Balfour Declaration’s promise of a “national home” for the Jewish people, and the determined resistance of the region’s Arab population to the Zionist project ultimately crushed the missionaries’ ambitious designs. This chapter also introduces Charles Thorley Bridgeman, describing his critical role as a liaison between the leadership of the Episcopal Church and the Church of England’s mission in Jerusalem.
7
Louth, Andrew. "Fiunt, Non Nascuntur Christiani". In Selected Essays, Volume II, 288–97. Oxford University PressOxford, 2023. http://dx.doi.org/10.1093/oso/9780192882820.003.0026.
Testo completoAbstract (sommario):
Abstract For Tertullian it was obvious: one became a Christian, not born a Christian. In his day, and throughout the age of persecution, Christians were baptized adult converts: they formed a voluntary association. Yet Christians were never satisfied with that: witness the idea of Christians as a ‘third race’. With the peace of the Church, the situation changed: people were eager to become Christians, and had their children baptized, perhaps initially as a precaution, given the high rate of infant mortality, then as a rite de passage. Nevertheless, despite the liturgical imagination of the fourth-century Church, baptism remained a rite for adults, for the bishops were anxious to preserve the pattern of the Church inherited from the age of persecution. Increasingly, however, Christians were baptized as infants, and the Church rapidly became a natural community. The ideals were preserved, partly among the ascetics, and partly in the cult of the martyrs.
8
Null, Ashley. "Thomas Cranmer". In Christian Theologies of the Sacraments. NYU Press, 2017. http://dx.doi.org/10.18574/nyu/9780814724323.003.0013.
Testo completoAbstract (sommario):
This chapter examines the sacramental theology of the leading figure of the English Reformation, Thomas Cranmer. According to medieval Scholasticism, Jesus had established the church as the intermediary between God and his people, so that bishops served as the administrators of saving apostolic spiritual power. Thus, the sacraments were the effective means of dispensing that heavenly grace to the people. However, during the 1530s Cranmer chose to embrace justification by faith, which completely rejected that narrative. He believed that Jesus had come to preach a saving message, which had supernatural power to create a community linking God to his elect by inspiring trust in his divine promises. The question that would occupy Cranmer for the remainder of his life was how exactly the sacraments of the church fit into this new narrative. The sacramental theological writings of Cranmer, particularly in the 1549 and 1552 prayer books, expressed this grace-based Reformation theology in liturgical form.
9
Kessler, Edward. "Christian Mission and the Jewish People". In The Oxford Handbook of Mission Studies, 548–66. Oxford University Press, 2022. http://dx.doi.org/10.1093/oxfordhb/9780198831723.013.32.
Testo completoAbstract (sommario):
Abstract The issue of mission is problematic in Jewish–Christian relations and the church has no clear consensus. There tend to be three positions: first, those who seek the conversion of all Jews because there is no exemption from the need for salvation in Christ; second, those who witness to faith in Christ, without targeting Jews specifically, and believe in sharing the Christian faith with all people; and third, those who have no conversionary outlook towards Jews, where mission is understood as joint witness in an unredeemed world. In recent decades, Christian mission to Jews (in terms of seeking converts) has declined significantly, partly because of a growing awareness of an intricate but traumatic history, and partly the recognition of a unique, intimate, and familial relationship between Judaism and Christianity which opens up numerous possibilities for each, not least working together to bring the Kingdom of God on earth.
10
Ehrman, Bart D. "The Invention of Scripture: The Formation of the Proto-orthodox New Testament". In Lost Christianities, 229–46. Oxford University PressNew York, NY, 2002. http://dx.doi.org/10.1093/oso/9780195141832.003.0012.
Testo completoAbstract (sommario):
Abstract The victory of proto-orthodox Christianity in its quest for dominance left a number of indelible marks on the history of Western civilization. Of these, none has proved more significant than the formation of the New Testament as a canon of Scripture. To be sure, the development of a church hierarchy was important, but there are numerous denominations today, with a range of church structures. The formulation of the orthodox creeds was significant as well, but in some churches new creeds have replaced the old, and almost no one has weekly Creedal Studies to discuss how the Nicene affirmations can make a difference in their lives. The New Testament is another matter: It is accepted and read by millions of people around the world and is understood by most Christians to be the word of God, the inspired Scripture, the ultimate basis for faith and practice—even for Christians who stress “tradition” as well. In common Christian understanding, these are twenty-seven books given by God to his people to guide them in their lives and understanding.
Atti di convegni sul tema "His People Christian Church"
1
Maksimović, Goran. "ZADUŽBINE SVETOG KRALjA MILUTINA U SRPSKIM PUTOPISIMA (KRAJ 19. I POČETAK 20. VIJEKA)". In Kralj Milutin i doba Paleologa: istorija, književnost, kulturno nasleđe. Publishing House of the Eparchy of Šumadija of the Serbian Orthodox Church - "Kalenić", 2023. http://dx.doi.org/10.46793/6008-065-5.797m.
Testo completoAbstract (sommario):
The review analyzes the travelogues of Vladan Djordjević, Travel Traces by Vladan Djordjevic (Book One, Belgrade, 1865), Mita Rakić, From New Ser- bia (1881), Metropolitan Mihailo Jovanović, Christian Shrines in the East (1886), Dragomir Brzak, From Avala to Bosphorus (1895), Branislav Nušić, Kosovo - description of the country and the people (1902-03), Grigorij Božović, Lines and cuts (1928), Wonderful angles (1930), as well as Stanislav Krakov, Through southern Serbia (1926). Special attention is paid to the artistic display of the endowments of the Holy King Milutin (such as the monasteries Gračanica and Banjska, St. George in Old Nagoričanin, but also small churches dedicated to Joachim and Anna in the Studenica monastery complex, as well as the monastery Prohor Pčinjski when restored by King Milutin, and among the monastery of the Holy Archangels in Jerusalem near the Church of the Holy Sepulcher is also en- dowed). Milutin's famous endowment of the Mother of God Ljeviska in Prizren at that time was turned into a mosque and therefore is not described in detail in the travelogues. The saintly cult of King Milutin and his grave site in the church of the "Holy King" in Sofia, which was built in 1865, etc., were also pointed out.
2
Милько, Любовь Владимировна. "F. M. DOSTOEVSKY AND S. A. RACHINSKY ABOUT SPIRITUALISM". In Международная конференция «Феномен пограничного и трансграничного в истории и культуре». Crossref, 2023. http://dx.doi.org/10.54016/svitok.2023.47.23.030.
Testo completoAbstract (sommario):
Статья посвящена борьбе выдающихся деятелей российской культуры XIX в. писателя Ф. М. Достоевского и педагога С. А. Рачинского со спиритизмом. Это оккультное течение, основанное на представлении о возможности живых людей общаться с душами умерших, которые могут находится в некой пограничной области по соседству с видимым миром зародилось в 1840-е годы в США. С 1870-х годов оно приобрело широкое распространение в России. Его влияние сохраняется и сегодня, особенно в среде учащейся молодёжи. Достоевский и Рачинский одними из первых обратили внимание на опасность спиритизма, подчеркивая его антихристианских характер. Они считали, что единственным путем спасения от негативных последствий увлечения им для человека является его возвращение в лоно Церкви. The article is devoted to the struggle of outstanding figures of Russian culture of the XIX century. writer F. M. Dostoevsky and teacher S. A. Rachinsky with spiritualism. This occult trend, based on the idea of the possibility of living people to communicate with the souls of the dead, which may be located in a certain border area next to the visible world, originated in the 1840s in the United States. Since the 1870s, it has become widespread in Russia. His influence continues today, especially among young students. Dostoevsky and Rachinsky were among the first to draw attention to the danger of spiritualism, emphasizing its anti-Christian character. They believed that the only way to save a person from the negative consequences of his passion for a person is his return to the bosom of the Church.
3
Trebežnik, Luka. "Christianity as a constant process of atheization". In International conference Religious Conversions and Atheization in 20th Century Central and Eastern Europe. Znanstveno-raziskovalno središče Koper, Annales ZRS, 2024. http://dx.doi.org/10.35469/978-961-7195-39-2_07.
Testo completoAbstract (sommario):
In his Deconstruction of Christianity, the contemporary French philosopher Jean-Luc Nancy described Christianity as “the exit from religion and the expansion of the atheist world”. Inspired by this assertion, we will reassess the traces of atheism in Christianity and its secular supplements. We will examine the broad context of Christianity and some seemingly external factors such as the Enlightenment and the development of science. Several features of Christianity, such as the emphasis on spirituality, individual faith, and the deinstitutionalization of religious experience, have prepared the ground for the rise of atheism. First, Christianity, most clearly in the Protestant denominations, places great emphasis on the inner spiritual experience of the believer, the conscience as the inner presence of God. The subjective personal relationship with God and the indwelling of the Holy Spirit are central tenets of Christian theology. However, this emphasis on individual, private spirituality can inadvertently lead to a devaluation of external religious structures and communal rituals and even pave the way for atheistic isolation. Moreover, throughout its history, Christianity has repeatedly produced its own critics, movements that have challenged institutional authority and hierarchical structures within the church. From the Hussites to the Protestant Reformation to today's movements advocating spiritual autonomy, the goal has always been to decentralize religious authority, separate it from worldly powers (secularization) and empower individual believers. While this deinstitutionalization is certainly meant to promote a more authentic and personal faith that is closer to God's will, it can also create room for doubt and scepticism, which in turn can lead to atheism. Furthermore, Christianity has grappled more than other religions with the tension between faith and reason, two completely different areas of our relationship with reality and the world. This relationship has completely changed with advances in science and philosophy, as traditional religious doctrines and supernatural explanations are increasingly challenged and even rendered obsolete. The struggle to reconcile faith and reason has led some people to the practical solution of rejecting religious faith altogether in favour of a purely secular worldview. We should also mention that even the pervasive influence of Christianity on Western culture may have inadvertently facilitated its own decline. Because Christianity is deeply embedded in societal norms, people who have grown up in Christian cultures may take their faith for granted, not as something out of the ordinary, but as something normal, leading to complacency or indifference toward religious beliefs. Over time, this cultural familiarity with Christianity can erode the foundations of religious belief and eventually contribute to the rise of atheism. Given this internal dynamic, it is clear that Christianity itself has played a crucial role in its own atheization. This paper will highlight some of the key features of Christian atheism and one of its most notorious examples, socialist atheization.
4
Николов, Александър. "Св. Седмочисленици и формирането на българската „протонационална“ идентичност". In Кирило-методиевски места на паметта в българската култура. Кирило-Методиевски научен център, 2023. http://dx.doi.org/10.59076/5808.2023.03.
Testo completoAbstract (sommario):
THE SEVEN APOSTLES OF THE SLAVS AND THE FORMATION OF THE BULGARIAN “PROTO-NATIONAL” IDENTITY (Summary) Some historians assume that the emergence of national identities in Europe is a result of social changes occurring in the Early Modern era, while others claim that this process was set in motion already in the Later Middle Ages. Similar disputes on the beginnings of the modern Bulgarian nation are also present in historiographic works. The Slavo-Bulgarian History of Paisiy Hilendarski is usually presented as the first clear sign of the emerging Bulgarian nation. The aim of this article is to confirm a proto-national stage in the development of the Bulgarian medieval ethnic community, which was instrumental for the survival and continuation of the Bulgarians as a separate ethnie and, despite the interruptions in the independent existence of the Bulgarian state and church, led to the transformation of this ethnie into a modern nation. The development of the Bulgarian medieval state, founded in 681 (widely accept¬ed date), lacks continuity. It has been interrupted in 1018 by the Byzantine conquest, which provoked deep social, economic and cultural changes and was followed by ethnic changes too. However, former Bulgarian lands, especially the core area around the last capital of the First Bulgarian Empire, Ohrid, retained certain level of ecclesiastical and economic autonomy. In the diocese of the Ohrid Bishopric began to emerge a “proto-national” pantheon, centered around the figures of St Clement of Ohrid and St John of Rila, and promoted by Byzantine prelates like Theophylactus of Ohrid and George Skylitses. The Bulgarians were regarded as a separate ethnie (according to the theory of Anthony Smith) within the limits of the Byzantine Empire, identified by their traditions, culture, language, and by their own patrons and spiritual teachers, who formed their “proto-national” pantheon. This tendency was successfully continued after the restoration of the Bulgarian state in 1185 (again a widely accepted date). The Second Bulgarian Empire had a multieth¬nic composition, including not only Slavic-speaking Bulgarians, but also Pecheneg and Cuman migrants, Vlah population, etc. All these groups, engaged very often in the gov¬ernment of the re-established empire, were centered around the political and state ideol¬ogy of the Bulgarian ‘proto-nationalism”. In the newly formed “pantheon” of national saints were included as “Bulgarians” also people with non-Bulgarian or at least disputed ethnic origin. In their Vitae, written after the liberation from the Byzantines, the question about their ethnic origin was of growing importance. Special place was given to the holy brothers Cyril and Methodius, (whose Bulgarian origin and direct links with Bulgaria are at least obscure) and five of their most prominent disciples. They were venerated as Bulgarian saints and became important part of the “proto-national” ideology of the Sec-ond Bulgarian Empire. This attitude has been transferred successfully into the national ideology of the modern Bulgarian nation. Later, in the 16th century, this group of saints was stylized as the Seven Apostles of the Slavs and acquired popularity even among the Greek-speaking clergy. Consequently, Cyril and Methodius, who were representatives of the universalistic Christian culture of the Second Rome entrusted with the task to enlighten the Slavonic peoples and to introduce them to the Holy Scriptures, together with their most prominent disciples, became emblematic figures, actively engaged in the formation of one of the Slavonic “proto-nations” during the Late Middle Ages.
5
Ağalarlı, Mübariz. "Religion and Society in Lankaran Region under The Russian Empire". In International Symposium Sheikh Zahid Gilani in the 800th Year of His Birth. Namiq Musalı, 2023. http://dx.doi.org/10.59402/ees01201816.
Testo completoAbstract (sommario):
The plan for occupation of the South Caucasus, which was put forward in the first half of the 18th century, during the reign of the Russian Tsar Peter I, had become even vividly in the 19th century. The idea of the Tsarist Russia to create a Christian state in the Caspian region of the South Caucasus – in the territory of Azerbaijan emerged again. During this period, the religious- ecclesiastical system, which forms the basis of theocratic society, played an important role in the socio-political life of Azerbaijan. It was during this period that the occupier Russian Empire used all methods and means to weaken or to control the social foundations of theocratic-Muslim society in Azerbaijan. The religious, political and socio-economic policy carried out in this region seriously damaged the moral life of the Lankaran region after the occupation of the northern part of Azerbaijan. According to statistical indicators of the time, during the period of khanates, among the 3190 families in the Lankaran Khanate there were 320 ecclesiastic families-35 families of the Seyid (1105 heads), but in 1848, this figure reduced to 462 heads. At the end of the 19th century there were only 52 ecclesiastic people in the Lankaran uyezd. This was 0.03 per cent of the total population - 130 thousand 987 people. There were only 18 ecclesiastic people in the Lankaran town. The resettlement of the Christian population of Tsarist Russia to Azerbaijan and, in particular, to Lankaran, was one of the most serious factors affecting the religious system in the region. Keywords: Russian Empire, Azerbaijan, Lankaran Region, Religious-Colonial Policy.
6
Kayaoglu, Turan. "PREACHERS OF DIALOGUE: INTERNATIONAL RELATIONS AND INTERFAITH THEOLOGY". In Muslim World in Transition: Contributions of the Gülen Movement. Leeds Metropolitan University Press, 2007. http://dx.doi.org/10.55207/bjxv1018.
Testo completoAbstract (sommario):
While the appeal of ‘civilisational dialogue’ is on the rise, its sources, functions, and con- sequences arouse controversy within and between faith communities. Some religious lead- ers have attempted to clarify the religious foundations for such dialogue. Among them are Jonathan Sacks, the Chief Rabbi of the United Hebrew Congregations of Britain and the Commonwealth, Edward Idris, Cardinal Cassidy of the Catholic Church, and Fethullah Gülen. The paper compares the approach of these three religious leaders from the Abrahamic tra- dition as presented in their scholarly works – Sacks’ The Dignity of Difference, Cardinal Cassidy’s Ecumenism and Interreligious Dialogue, and Gülen’s Advocate of Dialogue. The discussion attempts to answer the following questions: Can monotheistic traditions accom- modate the dignity of followers of other monotheistic and polytheistic religions as well as non-theistic religions and philosophies? Is a belief in the unity of God compatible with an acceptance of the religious dignity of others? The paper also explores their arguments for why civilisational and interfaith dialogue is necessary, the parameters of such dialogue and its anticipated consequences: how and how far can dialogue bridge the claims of unity of God and diversity of faiths? Islam’s emphasis on diversity and the Quran’s accommodation of ear- lier religious traditions put Islam and Fethullah Gülen in the best position to offer a religious justification for valuing and cherishing the dignity of followers of other religions. The plea for a dialogue of civilizations is on the rise among some policymakers and politi- cians. Many of them believe a dialogue between Islam and the West has become more urgent in the new millennium. For example following the 2005 Cartoon Wars, the United Nations, the Organization of the Islamic Conferences, and the European Union used a joint statement to condemn violent protests and call for respect toward religious traditions. They pled for an exchange of ideas rather than blows: We urge everyone to resist provocation, overreaction and violence, and turn to dialogue. Without dialogue, we cannot hope to appeal to reason, to heal resentment, or to overcome mistrust. Globalization disperses people and ideas throughout the world; it brings families individuals with different beliefs into close contact. Today, more than any period in history, religious di- versity characterizes daily life in many communities. Proponents of interfaith dialogue claim that, in an increasingly global world, interfaith dialogue can facilitate mutual understanding, respect for other religions, and, thus, the peaceful coexistence of people of different faiths. One key factor for the success of the interfaith dialogue is religious leaders’ ability to provide an inclusive interfaith theology in order to reconcile their commitment to their own faith with the reality of religious diversity in their communities. I argue that prominent leaders of the Abrahamic religions (Judaism, Christianity, and Islam) are already offering separate but overlapping theologies to legitimize interfaith dialogue. A balanced analysis of multi-faith interactions is overdue in political science. The discipline characterises religious interactions solely from the perspective of schism and exclusion. The literature asserts that interactions among believers of different faiths will breed conflict, in- cluding terrorism, civil wars, interstate wars, and global wars. According to this conven- tional depiction, interfaith cooperation is especially challenging to Judaism, Christianity, and Islam due to their monotheism; each claims it is “the one true path”. The so-called “monothe- istic exclusion” refers to an all-or-nothing theological view: you are a believer or you are an infidel. Judaism identifies the chosen people, while outsiders are gentiles; Christians believe that no salvation is possible outside of Jesus; Islam seems to call for a perennial jihad against non-Muslims. Each faith would claim ‘religious other’ is a stranger to God. Political “us versus them” thinking evolves from this “believer versus infidel” worldview. This mindset, in turn, initiates the blaming, dehumanizing, and demonization of the believers of other reli- gious traditions. Eventually, it leads to inter-religious violence and conflict. Disputing this grim characterization of religious interactions, scholars of religion offer a tripartite typology of religious attitude towards the ‘religious other.’ They are: exclusivism, inclusivism, and pluralism. Exclusivism suggests a binary opposition of religious claims: one is truth, the other is falsehood. In this dichotomy, salvation requires affirmation of truths of one’s particular religion. Inclusivism integrates other religious traditions with one’s own. In this integration, one’s own religion represents the complete and pure, while other religions represent the incomplete, the corrupted, or both. Pluralism accepts that no religious tradi- tion has a privileged access to religious truth, and all religions are potentially equally valid paths. This paper examines the theology of interfaith dialogue (or interfaith theology) in the Abrahamic religions by means of analyzing the works of three prominent religious lead- ers, a Rabbi, a Pope, and a Muslim scholar. First, Jonathan Sacks, the Chief Rabbi of the United Hebrew Congregations of Britain and the Commonwealth, offers a framework for the dialogue of civilizations in his book Dignity of Difference: How to Avoid the Clash of Civilizations. Rather than mere tolerance and multiculturalism, he advocates what he calls the dignity of difference—an active engagement to value and cherish cultural and religious differences. Second, Pope John Paul II’s Crossing the Threshold of Hope argues that holiness and truth might exist in other religions because the Holy Spirit works beyond the for- mal boundaries of Church. Third, the Turkish Islamic scholar Fethullah Gülen’s Advocate of Dialogue describes a Muslim approach to interfaith dialogue based on the Muslim belief in prophecy and revelation. I analyze the interfaith theologies of these religious leaders in five sections: First, I explore variations on the definition of ‘interfaith dialogue’ in their works. Second, I examine the structural and strategic reasons for the emergence and development of the interfaith theologies. Third, I respond to four common doubts about the possibility and utility of interfaith di- alogue and theologies. Fourth, I use John Rawls’ overlapping consensus approach to develop a framework with which to analyze religious leaders’ support for interfaith dialogue. Fifth, I discuss the religious rationales of each religious leader as it relates to interfaith dialogue.
7
Rominasu, Radu. "Oradean lawyer Pavel Malița(1895-1981) and his role in the consolidation of Romanianism on the western border of whole Romania". In Latinitate, Romanitate, Românitate. Conferinţa ştiinţifică internaţională, Ediția a 7-a. Moldova State University, 2023. http://dx.doi.org/10.59295/lrr2023.23.
Testo completoAbstract (sommario):
Oradean lawyer Pavel Maliţa was a personality of the local elite who was involved in the process of culturalization and consolidation of Romanianism on the western border of interwar Romania. He stood out, in particular, by organizing numerous cultural-religious meetings in Oradea and Bihor. His words sought to strengthen in the spirit of the people the attachment to the church and the nation. Elected vice-president of the Association “Oastea Domnului” - Oradea branch, he was the main organizer of several meetings in the communes of Bihor County. Needy people have benefited from his charitable projects in Oradea. Dispersal of prints represented another mean of cultural-national propaganda for the interwar times, especially in the villages of Bihor, where, gradually, the printed word imposed itself in the life of the rural community. As a result, the lawyer tried to spread as many books, brochures and newspapers as possible.
8
Pejaković, Stefan. "God and Revelation — Triadology in the works of Metropolitan Zizioulas and Friedrich Schleiermache". In Naučni skup Doprinos mitropolita pergamskog Jovana (Zizijulasa) savremenom sistematskom bogoslovlju. Univerzitet u Beogradu, Institut za Sistematsko bogoslovlje Pravoslavnog bogoslovskog fakulteta, 2024. http://dx.doi.org/10.46793/mitjovan23.113p.
Testo completoAbstract (sommario):
In this article we will present thought of Friedrich Schleiermacher, the father of modern Protestant theology and Metropolitan of Pergamon John D. Zizioulas, most brilliant contemporary Orthodox theologian. This article is an attempt to explain the doctrine of the Holy Trinity in relation to the concept of Divine revelation. Schleiermacher intended to show that the doctrine of the Holy Trinity cannot be regarded as a di- rect restatement of revelation. According to him, triadology has no ex- istential consequences. He taught that the doctrine of the Holy Trinity is unnecessary and misleading. Consequently, doctrine was displaced from a position of importance in theological system. Unlike him, for Metropolitan Zizioulas triadology represents the on- tological basis of Christian existence. For Orthodox theology, God’s im- manent life, His existence as Holy Trinity has been totally revealed to us in Christ. Also, Divine revelation cannot be separated from the Church, which is the icon of the Holy Trinity. Participating in the Eucharist, a person also participates in the life of God. Triadology is soteriological, ie. existentially relevant.
9
Gribkov, Edward, e Tatiana Minchenko. "The problems of human embryos genome editing from the position of Christian denominations". In International Conference "Computing for Physics and Technology - CPT2020". Bryansk State Technical University, 2020. http://dx.doi.org/10.30987/conferencearticle_5fce2774140696.62298815.
Testo completoAbstract (sommario):
Modern biomedical technologies pose bioethical dilemmas for humanity. On the one hand, medical advances can make life much easier for people, but, on the other hand, the problem of interference in human nature actualizes the most fundamental questions regarding his ontology, the boundaries of permissible transformations, the responsibility of a scientist and a specialist who applies the latest technologies, for remote and unpredictable consequences, due to the integrity and interconnectedness of various aspects of human nature. In the scientific literature, there is a lot of information about the attitude of various denominations to genetic manipulation. This paper presents the experience of generalizing and systematizing the attitude of the main Christian confessions to the problem of editing the human embryo genome. The assessment of modern biomedical technologies from the standpoint of the Christian worldview differs, on the one hand, in the moral depth due to spiritual experience in relation to the higher divine principle, and, on the other hand, if we bear in mind the specificity of the Orthodox, Catholic and Protestant views on the problem of genetic manipulations, it is diversity interpretations in connection with historically arisen and existing to this day confessional and doctrinal differences.
10
OHIRKO, Oleh. "HAPPY FAMILY – POWERFUL UKRAINE". In Proceedings of The Third International Scientific Conference “Happiness and Contemporary Society”. SPOLOM, 2022. http://dx.doi.org/10.31108/7.2022.32.
Testo completoAbstract (sommario):
The family is a community of love, the greatest treasure of our people. A person becomes a person only in the family. Modern society is interested in a strong, spiritually and morally healthy family. This is due to the fact that the family plays an important role in strengthening the health and upbringing of the younger generations, ensuring the economic and social development of society, improving the demographic processes of our state. It is in the family that the foundations of a person's character, his attitude to relatives, work, moral, social and cultural values are formed. The family is the first Church. The Church views the family as a supernatural and primary institution of society based on the voluntarily entered into God-blessed union of man and woman. Metropolitan Andrey Sheptytskytaught: "The future belongs to those nations in which marriage is a sacred thing, in which family life is pure and holy!". Key words: family; happiness; parents; children; family education; Metropolitan Andrey Sheptytsky
Rapporti di organizzazioni sul tema "His People Christian Church"
1
Riley, Jennifer, Trevor Wight, Peter Archer, Steve Calder, Lois Haultain, Sarah Oakey, Jennifer Thompson e John Swinton. Educating for Inclusive, Caring Communities: What kind of education do clergy and ordinands require in order to include and care for people living with dementia and their carers and supporters? University of Aberdeen, dicembre 2023. http://dx.doi.org/10.57064/2164/22617.
Testo completoAbstract (sommario):
The Educating for Inclusive, Caring Communities report delves into the critical role that clergy and church leaders play in fostering inclusivity and support for individuals living with dementia and their carers within Christian communities. Through the Educating for Inclusive, Caring Communities project, we have explored how Theological Education Institutions (TEIs) in the UK and Australia currently prepare their students for dementia ministry and identified strategies for enhancing this aspect of their training.
2
Babenko, Oksana. Ідеї екуменізму в публіцистиці митрополита Андрея Шептицького: сучасне прочитання. Ivan Franko National University of Lviv, marzo 2023. http://dx.doi.org/10.30970/vjo.2023.52-53.11717.
Testo completoAbstract (sommario):
Subject of the article’s study – ecumenism of Metropolitan Andrei Sheptytskyi and reflection of this phenomenon in the works of scientists and modern Ukrainian media. Main objective of the study: analyze what Ukrainian scientists, journalists and different media are writing about Sheptytkyi’s ecumenism. Methodology: We used a bibliographic method to accumulate factual material, a qualitative content analysis to isolate the ideas of ecumenism from the journalism of Metropolitan Andrey Sheptytskyi, a cultural-historical method that made it possible to consider the ideas of ecumenism in the context of the era, the connection with the historical context, as well as methods of synthesis and generalization, induction and deduction. The study process description: In our scientific article, we analyzed the doctoral dissertation of His Beatitude Lubomyr Huzar entitled «Andrei Sheptytskyi, Metropolitan of Halytskyi (1901-1944). Herald of ecumenism». His Beatitude Lubomyr defended this fundamental work at the Pontifical Urbaniana University in Rome back in 1972. Therefore, we observed how this work reflects the historical prerequisites, features and development of Sheptytskyi’s ecumenism, who, according to His Beatitude Lubomir, was a kind of innovator in this field, a person who was ahead of his time. We also analyzed the reflections on the ecumenism of Sheptytskyi´s father, doctor Ivan Datsk, which are reflected in his book «In Search of Faithfulness and Truth». In addition, we turned to the scientific text «Ecumenism of Sheptytskyi» by professors Mykola Vegesh and Mykola Palinchak. Subsequently, it was analyzed how the scientific work became a useful basis for the coverage of Sheptytskyi’s ecumenism in the press. In particular, in the columns of the cultural and social site «Zbruch» in Diana Motruk’s article «In Search of Church Unity». We also turned to the «Spiritual Greatness of Lviv» website, where in 2020 an interview with Mykhailo Perun, who shot the film «Sheptytskyi: Relevant information», was published, illustrating the ecumenical initiatives of this figure. In addition, we analyzed the publication on Radio Svoboda for 2022, dedicated to the anniversary of Sheptytsky’s stepping into eternity. It is also mentioned there about of Sheptytskyi’s ecumenism as his landmark activity. Subsequently, we found an article on the website «Christian and the World», where in a conversation with the scientist Dr. Andrii Sorokovskyi entitled «Andrei Sheptytskyi believed that the union is a synthesis, communion and dialogue between the East and the West, – Andrii Sorokovskyi» also analyzed the phenomenon of Sheptytskyi’s ecumenism. Results: we discovered that Sheptytskyi’s ecumenism was studied not only by numerous scientists, but this meaningful legacy of his is a valuable phenomenon for media coverage. Therefore, Sheptytskyi’s ecumenism becomes the subject of interest of journalists not only of publications that write mainly on church topics, but also socio-political and artistic ones. We are sure that Sheptytskyi’s ecumenism will continue to be studied by professional scientists and representatives of the wider media community. Significance: journalism of a religious orientation, high-quality and substantiated coverage of religious processes and phenomena in the press is still something quite new for modern Ukraine. In Soviet times, journalists were afraid to write about religion in order not to incur the wrath of the authorities, so such materials could not be included in the press. That is why it is very important to study how today’s journalists cover important issues of religion, which, in addition, have a strong scientific basis. In addition, the development of ecumenism and religious unity are extremely important for building national unity, which is necessary for our state to effectively confront the enemy in full-scale war. Key words: ecumenism; Metropolitan Andrey Sheptytskyi; media; interreleigion cooperation; dialogue.