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Artykuły w czasopismach na temat "Australian Christian Church"
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Rayner, Keith. "Australian Anglicanism and Pluralism". Journal of Anglican Studies 1, nr 1 (sierpień 2003): 46–60. http://dx.doi.org/10.1177/174035530300100104.
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ABSTRACTInitially the Church of England was the one recognized church in Australia. As other churches were established, it became the dominant church among a few others. Subsequently it became one Christian denomination among many. Now it finds itself, with other churches, among a plurality of other faiths. This evolution from singularity to plurality has raised such questions as whether truth is one or many, how unity relates to plurality and how a church conveys its message in a plural society. For Anglicans the intensity of these questions has been heightened by the plurality within Anglicanism itself. This article argues that plurality can contribute positively to a fuller perception of truth and that the pressure for unity continues in the face of pluralism, though it may be a unity obtained by excluding dissenting points of view or an inclusive unity which transcends plurality.
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Casiño, Tereso Catiil. "Winds of change in the church in Australia". Review & Expositor 115, nr 2 (maj 2018): 214–29. http://dx.doi.org/10.1177/0034637318761358.
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The history of Christianity in Australia had a humble but rich beginning. Its early foundations were built on the sacrifices and hard work of individuals and groups who, although bound by their oath to expand and promote the Crown, showed concern for people who did not share their religious beliefs and norms. Australia provided the Church with an almost unparalleled opportunity to advance the gospel. By 1901, Christianity emerged as the religion of over 90% of the population. Church growth was sustained by a series of revival occurrences, which coincided with momentous social and political events. Missionary work among the aboriginal Australians accelerated. As the nation became wealthier, however, Christian values began to erode. In the aftermath of World War II, new waves of immigrants arrived. When Australia embraced multiculturalism, society slid into pluralism. New players emerged within Christianity, e.g., the Pentecostals and Charismatics. Technological advancement and consumerism impacted Australian society and the Church. By 2016, 30% of the national population claimed to have “no religion.” The Australian Church today navigates uncharted waters wisely and decisively as the winds of change continue to blow across the dry, barren spiritual regions of the nation.
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Pepper, Powell i Bouma. "Social Cohesion in Australia: Comparing Church and Community". Religions 10, nr 11 (1.11.2019): 605. http://dx.doi.org/10.3390/rel10110605.
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In a context of increasing ethnic and religious diversity, Australia’s future prosperity may depend, in part, on the ability to maintain social cohesion. Drawing on the framework developed by the Scanlon Foundation Social Cohesion Research Program, this study examines data from the 2016 National Church Life Survey and the 2016 Australian Community Survey to compare levels of social cohesion among Australian churchgoers and among the general population. Social cohesion metrics were stronger among churchgoers than the wider population across the domains of belonging, social justice, civic participation, acceptance of others and worth. Differences were also observed between Christian denominations on most domains, but with few exceptions, social cohesion among churchgoers from each denomination was still higher than that observed for all Australians. The findings suggest that Christian groups play a positive role in the promotion of social cohesion by building both bridging and bonding social capital among those who participate, but that these groups are unlikely to be a significant source of agitation to prevent some of the greatest contemporary threats to social cohesion.
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Costello, Tim, i Nils Von Kalm. "Responding to Refugees in Australia: What is the Christian Response?" Christian Journal for Global Health 5, nr 2 (20.09.2018): 21–28. http://dx.doi.org/10.15566/cjgh.v5i2.224.
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What role should Christians play in dealing with the march of displaced people across the globe? What moral and spiritual obligations do we owe the distant stranger — the refugee? We can learn from the experience of the Hebrew refugees leaving Egypt and the inclusive nature of the early Christian Church. In the Australian context, this article explores the historical and current attitudes towards asylum seekers and calls for a faith-led movement to stand shoulder to shoulder with those who are demonised and dehumanised.
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Mitchell, Robert Bradley, i Nathan John Grills. "A historic humanitarian collaboration in the Pacific context". Christian Journal for Global Health 4, nr 2 (12.07.2017): 87–94. http://dx.doi.org/10.15566/cjgh.v4i2.160.
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This article reports on an historic collaboration between Australian church-based development agencies and their partners in the Pacific – the largest in scale to date. It is now incontrovertible that climate change is damaging health and wellbeing in Pacific communities – especially in terms of climate-related disasters. Churches in the Pacific have a unique role and responsibility within the civil society in the region. This article traces some of the historical factors that have contributed to their social resonance. The article looks at how a network approach can be well suited to tackling difficult social challenges, and makes the case for the involvement of the Pacific churches in building community resilience through disaster risk reduction activities. A shared faith identity and trust are identified as two vital factors that help church-based consortia to coalesce. The article concludes that a focus on orthopraxy in its broader sense by Christian faith-based actors is a helpful perspective in achieving collaboration.
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Edwards, William H. "The Church and Indigenous Land Rights: Pitjantjatjara Land Rights in Australia". Missiology: An International Review 14, nr 4 (październik 1986): 473–86. http://dx.doi.org/10.1177/009182968601400406.
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In this article the author, whose experience in cross-cultural communication as a missionary was used by a group of Australian Aboriginal people among whom he had worked to interpret their demand for title to their traditional land, outlines aspects of the traditional life of the Pitjantjatjara people and their conception of their relation to the land. Edwards traces the history of the dispossession of the land following European settlement, and the history of negotiations which led to the recognition of their title to the land under South Australian legislation. He comments on the role of the churches in these events and reflects on a Christian approach to indigenous land rights, noting that churches in other lands, in their mission work, are also involved with indigenous peoples in struggles to achieve just recognition to title for their land.
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Crittenden, Paul. "David Coffey: Reshaping Traditional Theology". Irish Theological Quarterly 83, nr 4 (28.08.2018): 310–28. http://dx.doi.org/10.1177/0021140018795742.
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The article seeks to locate the genealogy of David Coffey’s systematic theology in his original search for a unified account of grace. This led to the recovery of early but forgotten ways of thinking about the central doctrines of the Trinity and Christology related especially to the role of the Holy Spirit in the Incarnation. Coffey’s Spirit Christology, based on the Synoptic Gospels and patristic reflection, complements the traditional Christology of Chalcedon in ways that throw light on Christ’s humanity and the redemptive character of his death and resurrection. It also grounds a theology of grace, Christian anthropology, death and resurrection, the Church, and the salvation of unbelievers. Coffey is a prominent Australian theologian and the discussion of his thought is set within a brief account of the development of theological studies in the Australian context.
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Wilson, Rhonda Lynne. "Mental Health Recovery and Quilting: Evaluation of a Grass-Roots Project in a Small, Rural, Australian Christian Church". Issues in Mental Health Nursing 35, nr 4 (kwiecień 2014): 292–98. http://dx.doi.org/10.3109/01612840.2014.886089.
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Grimshaw, Patricia. "“That we may obtain our religious liberty…”: Aboriginal Women, Faith and Rights in Early Twentieth Century Victoria, Australia*". Journal of the Canadian Historical Association 19, nr 2 (23.07.2009): 24–42. http://dx.doi.org/10.7202/037747ar.
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Abstract The paper, focused on a few years at the end of the First World War, explores the request of a group of Aborigines in the Australian state of Victoria for freedom of religion. Given that the colony and now state of Victoria had been a stronghold of liberalism, the need for Indigenous Victorians to petition for the removal of outside restrictions on their religious beliefs or practices might seem surprising indeed. But with a Pentecostal revival in train on the mission stations to which many Aborigines were confined, members of the government agency, the Board for the Protection of the Aborigines, preferred the decorum of mainstream Protestant church services to potentially unsettling expressions of charismatic and experiential spirituality. The circumstances surrounding the revivalists’ resistance to the restriction of Aboriginal Christians’ choice of religious expression offer insight into the intersections of faith and gender within the historically created relations of power in this colonial site. Though the revival was extinguished, it stood as a notable instance of Indigenous Victorian women deploying the language of Christian human rights to assert the claims to just treatment and social justice that would characterize later successful Indigenous activism.
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Rademaker, Laura. "Mission, Politics and Linguistic Research". Historiographia Linguistica 42, nr 2-3 (31.12.2015): 379–400. http://dx.doi.org/10.1075/hl.42.2-3.06rad.
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Summary This article investigates the ways local mission and national politics shaped linguistic research work in mid-20th century Australia through examining the case of the Church Missionary Society’s Angurugu Mission on Groote Eylandt in the Northern Territory and research into the Anindilyakwa language. The paper places missionary linguistics in the context of broader policies of assimilation and national visions for Aboriginal people. It reveals how this social and political climate made linguistic research, largely neglected in the 1950s (apart from some notable exceptions), not only possible, but necessary by the 1970s. Finally, it comments on the state of research into Aboriginal languages and the political climate of today. Until the 1950s, the demands of funding and commitment to a government policy of assimilation into white Australia meant that the CMS could not support linguistic research and opportunities for academic linguists to conduct research into Anindilyakwa were limited. By the 1960s, however, national consensus about the future of Aboriginal people and their place in the Australian nation shifted and governments reconsidered the nature of their support for Christian missions. As the ‘industrial mission’ model of the 1950s was no longer politically or economically viable, the CMS looked to reinvent itself, to find new ways of maintaining its evangelical influence on Groote Eylandt. Linguistics and research into Aboriginal cultures – including in partnership with secular academic agents – were a core component of this reinvention of mission, not only for the CMS but more broadly across missions to Aboriginal people. The resulting collaboration across organisations proved remarkably productive from a research perspective and enabled the continuance of a missionary presence and relevance. The political and financial limitations faced by missions shaped, therefore, not only their own practice with regards to linguistic research, but also the opportunities for linguists beyond the missionary fold. The article concludes that, in Australia, the two bodies of linguists – academic and missionary – have a shared history, dependent on similar political, social and financial forces.
Rozprawy doktorskie na temat "Australian Christian Church"
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Burch, John S. "An elder training program for Australian Presbyterian churches". Theological Research Exchange Network (TREN), 1996. http://www.tren.com.
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Smith, Geoffrey Martyn, i res cand@acu edu au. "Being Effective Church in Rapidly Growing Coastal Towns". Australian Catholic University. School of Theology, 2005. http://dlibrary.acu.edu.au/digitaltheses/public/adt-acuvp104.11092006.
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Since the 1960s Australia has experienced a significant demographic shift as large numbers of people have moved from rural areas and large cities to take up residence in small coastal towns. The resulting populations have a number of distinctive features which make them both a challenge and an opportunity for the Church as it seeks to minister effectively. The underlying proposition of this thesis is that since there are distinctive demographic features of these towns, and since the church is called to minister effectively, there may well be approaches or ministry philosophies which enable the church to be more effective in these populations. Distinctive Populations Using data from the 2001 census a comparison between the Australian national figures and those of coastal towns between Newcastle and Tweed Heads showed that overall the population of the coastal towns was older, less formally educated, had lower income levels, more mobile, more likely to be Australian citizens, more likely to be married or divorced, more likely to describe themselves as Christian and members of the Anglican Church than the Australian average. The Survey With the assistance of the National Church Life Survey, thirty churches in coastal towns between Newcastle and Kingscliffe, were contacted. These churches (Anglican and Protestant) were those which had had the highest number of ‘newcomers’ in the 2001 National Church Life Survey. NCLS wrote to these churches on my behalf and invited them to contact me if they were prepared to participate in my study. In the end I interviewed ordained and lay leaders as well as members of six churches. There were a number of features common to these churches including: the ordained leaders had what might be called orthodox theological views; the ordained and lay leaders were clear about the vision and direction of the church; the ordained and lay leaders were in agreement as to the role of the ordained leader – that role was clearly leadership; the welcoming nature of the congregation is vital; and the use of contemporary music and worship style. The Mission of the Church Whilst the mission of the church has been seen in different ways over the past two thousand years, it is clear that the central theme of the teaching and practice of Jesus Christ was the Kingdom or Reign of God. By his teaching and very powerfully through his actions Jesus demonstrated the reality of the new in-breaking reality. The early church was clear that it saw itself as being sent by Jesus to continue his mission of proclaiming the kingdom in the power of the Holy Spirit. Effective Church Given that the mission of the church is to focus on the Kingdom or Reign of God, it is important that this be done in an effective a way as possible. One of the challenges in this is to determine what ‘effective’ means for the church. For some, being effective means numerical growth in church attenders. For others, being effective means being a ‘healthy’ church. My conclusion is that being effective, whilst not dismissing church growth or church health, means an attitude, and that is, being focused on proclaiming the reality of the Kingdom of God. As the church is more focussed on this task, it is effective. Being Effective in Rapidly Growing Coastal Towns There seem to be a number of challenges facing the church in rapidly growing coastal towns as the church seeks to focus on the Kingdom of God. If the kingdom is good news for the poor, the question then is: who are the poor of coastal towns? An immediate need in coastal towns is community for those who are newly arrived, or poor, or otherwise on the margins of the society. The church needs to be a welcoming and inclusive place for those in need, and a place which actually helps people with their physical poverty. The church also needs to confront its own operating model in order to be effective. Too often the church is focused on its own survival and not on the kingdom. The church in its local mode seems like a religious small business. Focus on the ‘growth of the business’ may well lead to a loss of focus on the kingdom. For the church to be effective in rapidly growing coastal towns the church must take seriously the culture of those towns and seek to express its focus on the kingdom in ways that bring good news to the reality of those communities.
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Welch, Ian, i iwe97581@bigpond net au. "Alien Son : The life and times of Cheok Hong Cheong, (Zhang Zhuoxiong) 1851-1928". The Australian National University. Research School of Pacific and Asian Studies, 2003. http://thesis.anu.edu.au./public/adt-ANU20051108.111252.
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This thesis contributes to the ongoing discussion of modern Chinese identity by pro-viding a case study of Cheok Hong CHEONG. It necessarily considers Australian atti-tudes towards the Chinese during the 19th century, not least the White Australia Pol-icy. The emergence of that discriminatory immigration policy over the second half of the 19th century until its national implementation in 1901 provides the background to the thesis. Cheong was the leading figure among Chinese-Australian Christians and a prominent figure in the Australian Chinese community and the thesis seeks to iden-tify a man whose contribution has largely been shadowy in other studies or, more commonly, overlooked by the parochialism of colony/state emphasis in many histo-ries of Australia. His role in the Christian church fills a space in Victorian religious history.
Although Cheong accumulated great wealth he was not part of the Chinese mer-chant class of the huagong/huaquiao traditions of the overseas Chinese diaspora of the 19th and 20th centuries. His wealth was accumulated through property investments following the spectacular collapse of the Victorian banking system during the 1890s. His community leadership role arose through his position in the Christian Church rather than, as was generally the case, through business. His English language skills, resulting from his church association, were the key to his role as a Chinese community spokesman.¶
Cheok Hong Cheong left an archive of some 800 documents in the English lan-guage covering the major people, incidents and concerns of his life and times. His Let-terbooks, together with the archives of the various Christian missions to the Chinese in Australia in the 19th and early 20th centuries, shed light on one person’s life and more broadly, through his involvements on the complex relationships of Chinese emigrants, with the often unsympathetic majority of Australians.¶
This is a case study of a Chinese identity formed outside China and influenced by a wider set of cultural influences than any other Chinese-Australian of his time —an identity that justifies the description of him as an ‘Alien Son’. Cheong’s story is a con-tribution to the urban and family history of an important ethnic sub-group within the wider immigrant history of Australia.¶
While Cheong remained a Chinese subject his identification with Australia cannot be questioned. All his children were born in Australia and he left just twice after his arrival in 1863. He visited England in 1891-2 and in 1906 he briefly visited China. Identity and culture issues are growing in importance as part of the revived relation-ship between the Chinese of the diaspora and the economic renewal of the People’s Republic of China and this thesis is offers a contribution to that discussion.
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Nanlohy, Elizabeth Mavis, i mikewood@deakin edu au. "Fundamentalism meets feminism: Postmodern confrontation in the work of Janette Turner Hospital". Deakin University. School of Literary and Communication Studies, 2000. http://tux.lib.deakin.edu.au./adt-VDU/public/adt-VDU20060720.090953.
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Lui, Ka Shing Samuel. "Developing a long-term strategy for the enhancement of church health among Fellowship of Evangelical Free Church of Australia churches and other participating churches based on natural church development concepts". Theological Research Exchange Network (TREN) Access this title online, 2005. http://www.tren.com.
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Reeves, Elizabeth Ann, i res cand@acu edu au. "The Church First Called Christian: the Melkite Church of Antioch". Australian Catholic University. School of Theology, 2006. http://dlibrary.acu.edu.au/digitaltheses/public/adt-acuvp147.26072007.
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The Catholic Church is made up of many church communities of different rites, with the main classifications being the Roman rites and the Eastern rites of the Catholic Church. With the influx of migrants especially since the Second World War there has been growth in Australia, in the number of Catholics belonging to the many Eastern rites including Byzantine Catholics, Coptic Catholics and Chaldean Catholics. The Second Vatican Council documents encouraged members of the Catholic Church of the Latin traditions to know and understand the rich traditions of the Easterners so that the full manifestation of the catholicity of the Church and full knowledge of its divinely revealed heritage are preserved. One can ask how familiar are Catholics of the Roman rites with the beliefs, practices, liturgy, devotions and historical development of the other rites in the Catholic Church? The aim of this thesis is to give understanding about the Melkite Catholic Church in Australia. It takes the reader on a journey from Antioch in Syria to Australia in the third millennium, showing that the Melkites trace their roots to Antioch where believers were first called Christians. This thesis elaborates on who the Melkites are by firstly looking at the origins of this church community and thereby establishing the authenticity of this church community since it was established by the apostles and their co-workers, with the apostles being empowered by the Holy Spirit at Pentecost. The thesis enumerates the key aspects of the early church at Antioch including theology, liturgy and the structure of the church, with these findings being foundational for the Melkite Church in Australia today. The thesis describes worship in the Melkite Church with emphasis on the development of this worship especially for the sacraments of Baptism, Chrismation and the Eucharist. It explains important ritual, symbols, architecture and artwork and concluded that these express the key beliefs of this church community. The fundamental dogmas in the Melkite Church are the teachings on the Holy Trinity and the Incarnation. The thesis elaborates on these dogmas explaining how they were important in the early church at Antioch and how understanding of them was developed by important theologians revered in the Melkite Church, in previous eras and today. The Christian faith is a living faith. In writing this thesis the importance of Tradition for God’s revelation to His holy people is emphasised. In its study of the sacraments of Baptism, Chrismation and the Eucharist, the thesis was able to show that the celebration of these sacraments was linked to the early church at Antioch. It especially looked at what was happening at the time of St John Chrysostom at Constantinople. This time frame saw the beginning of the development of the Byzantine Rite. There is elaboration on the link between the Byzantine rite (the rite of the Melkites today) and the Antiochene liturgy. As well the thesis expounded on the understanding of the three fold ministry of bishop, priest and deacon at Antioch and the importance of the ordained ministry today. It concluded that the four sacraments discussed above were foundational in the early church and are essential in worship in the Melkite Church today. The thesis explained important details about the sacraments of Marriage, Penance and the Anointing of the Sick. It especially explained the development of the Sacrament of Penance. The thesis acknowledges the validity of all rites in the Catholic Church and concluded that encouragement must be given for the preservation of the various rites in the Church. This is important for the Eastern Church communities as they contain a rich heritage, which is an integral part of the Church of Christ. An important conclusion was that the development of the church at Antioch must be understood in the light of Tradition the living and lived faith, which passes on all that the church believes and celebrates in its worship of the Holy Trinity. The Melkite Church of Antioch was first called Christian.
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Dalseno, Michael Peter, i n/a. "Made in the Image of the Church: The Transmission of Church-Based Values". Griffith University. School of Curriculum, Teaching and Learning, 2003. http://www4.gu.edu.au:8080/adt-root/public/adt-QGU20030731.102027.
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Following the completion of four minor research projects as part of a doctoral program at Griffith University, Brisbane, Australia, the writer developed an interest in the church-based values and beliefs held by students in Ministry Training Colleges (MTCs). The four minor projects revealed that a strongly embedded culture seemed to exist within the Assemblies Of God (AOG) in Australia. The aim of this study was to investigate the transmission of church-based values to students in an AOG, Ministry Training College (MTC) context. It undertakes this task by asking five Research Questions: What values are transmitted in AOG church contexts? ; From what principal sources do the values come? ; Why are the values transmitted in AOG church contexts? ; How, and by what means, are these values transmitted? ; and How and why would students choose to acquire these values? After briefly describing the religious context in Australia, defining the meaning of values, and examining various models of transfer, the dissertation includes a review of the literature relevant to values processes. The review is organized according to the Research Questions. From this, a theoretical explanation is produced that anticipates how values processes may impact on MTC students in an AOG context. A suitable method was selected, namely interactive interviews, from which to obtain data relevant to the Research Questions. Six student subjects from a MTC in Australia, as a selected group of AOG participants, were subsequently interviewed and the data were organized, presented and analyzed. The data analysis and interpretation confirmed the theoretical position taken as far as their overall applicability to values transfer was concerned, namely: the values transmitted are primarily charismatic values, with some lesser emphasis on character values; the sources from which the values come are primarily Christian-influenced; the values are transmitted in AOG contexts because AOG churches, departments and ministries aim to be change agents in the community, to promote church continuance, and to a lesser extent, to motivate their members; the values are transmitted through various AOG communicative methods and through utilizing suitable venues for facilitating transmission. Low-Road conditions (i.e., transferring values across highly similar situations) are utilized; and MTC students choose to acquire values because of their personal interests and passions, including their desire to be accepted within the AOG church. However, the data also indicate that the unique, personal characteristics of MTC students strongly impact on the way they engage with values processes. In short, the students are highly compliant and committed to the church. However, each student respondent has his/her own set of reasons and characteristics for cooperating with church-based values. The dissertation concludes by identifying a number of issues raised by the data, that need further investigation, and by discussing some of the implications arising from the data. Its key finding is that AOG students tend to eagerly acquire church-based values, even though they have different reasons for doing so, and that they present themselves to the AOG church as highly compliant. In this sense, students may be seen as "made in the image of the church".
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Hall, Margaret, i N/A. "Todays Song for Tomorrows Church: The Role Played by Contemporary Popular Music in Attracting Young People to Church". Griffith University. School of Popular Music, 2007. http://www4.gu.edu.au:8080/adt-root/public/adt-QGU20070912.141700.
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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 churchs 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 peoples 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 churchs 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 CCCs 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 todays song for tomorrows church.
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Pollard, Susan J. "An investigation of the Catholic Leadership Education Programme in South Australia /". Title page, contents and abstract only, 1991. http://web4.library.adelaide.edu.au/theses/09EDM/09edmp772.pdf.
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Thesis (M. Ed.)--University of Adelaide, Dept. of Education, 1992.Analyses the Catholic Leadership Education Programme in the archdiocese of Adelaide in terms of the work of Paulo Freire and Carl Jung. Spine title: The Catholic Leadership Education Programme. Includes bibliographical references (leaves 255-260).
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Hammond, Susan J. "Psalms, Hymns, And Spiritual Songs For The Use Of The People Called Christians". Costa Mesa, CA : Vanguard University of Southern California, 2007. http://dx.doi.org/10.2986/tren.034-0051.
Pełny tekst źródłaKsiążki na temat "Australian Christian Church"
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Tabbernee, William. Ministry in Australian churches. Melbourne [Australia]: Joint Board of Christian Education, 1987.
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Australian Christian life from 1788: An introduction and an anthology. Edinburgh: Banner of Truth Trust, 1988.
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Australian Council of Churches. Commission for Church and Society. Crosstalk: Topics of Australian church and society : a project of the Church & Society Commission of the Australian Council of Churches. Bowen Hills, Brisbane, Qld: Boolarong Publications, 1991.
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James, Franklin. Catholic values and Australian realities. Bacchus Marsh, Vic: Connor Court Pub., 2006.
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Cameron, Rod. Karingal: A search for Australian spirituality. Homebush, NSW: St. Pauls, 1995.
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Hoju Changnohoe sŏnʼgyosadŭl ŭi sinhak sasang kwa Hanʼguk sŏnʼgyo, 1889-1942. Sŏul: Hanʼguk Kidokkyo Yŏksa Yŏnʼguso, 2007.
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Leavey, Carmel. Gathered in God's name: New horizons in Australian religious life. Sydney: Crossing Press for the Institute of Religious Studies, 1996.
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Angus, Lawrence B. Continuity and change in Catholic schooling ; an ethnography of a Christian Brothers College in Australian society. London: Falmer Press, 1988.
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Reconciling our differences: A Christian approach to recognising Aboriginal land rights. Brunswick, Vic: Jesuit Publications/David Lovell Pub., 1992.
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Higgins, Rory. Botthian and Amphian: De La Salle Brothers in Australia 1864-1867. [Bankstown, N.S.W.]: De La Salle Brothers District of Australia, New Zealand, Pakistan and Papua New Guinea, 2011.
Znajdź pełny tekst źródłaCzęści książek na temat "Australian Christian Church"
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Evans, Mark. "Creating the Hillsong Sound: How One Church Changed Australian Christian Music". W The Hillsong Movement Examined, 63–81. Cham: Springer International Publishing, 2017. http://dx.doi.org/10.1007/978-3-319-59656-3_4.
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Austin, Denise A. "Women and Guangdong Native-Place Charity in Chinese Australian Pentecostalism". W Chinese Diaspora Charity and the Cantonese Pacific, 1850-1949, 173–92. Hong Kong University Press, 2020. http://dx.doi.org/10.5790/hongkong/9789888528264.003.0010.
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This chapter presents a case study of Christian charity work among mobile Chinese of the Cantonese Pacific which suggests that the pull of native place charity was not weaker among women Christian converts than among men wedded to patriarchal hometown lineages. Braced by her triple marginalization as a woman, a Pentecostal, and a member of the minority Chinese community in Australia, Mary Kum Sou (Wong Yen) Yeung (Chen Jinxiao 陳金笑, 1888–1971) expressed her faith through a life of empathy for the marginalized and generosity towards those in need. By tracing Yeung’s strategic networking, her vocal support for charitable contributions, and the patterns of community engagement that characterized her charitable work, this research illustrates the concrete connections linking her spiritual beliefs to her distinctive style of hometown charitable engagement. Mary Yeung’s experience as a girl, a young woman, and a pioneering missionary and charity worker of the Australian Pentecostal church is more than a story of native place charity. It is also a story of faith and suffering, and privilege wedded with sacrifice. At the same time, in Mary Yeung’s charitable practice we find native-place welfare preserved and transformed within a radical Christian protestant tradition.
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"The Australian Christian churches and the Aboriginal reconciliation process". W Injustice, Memory and Faith in Human Rights, redaktor Michael Phillips, 194–208. Routledge, 2017. http://dx.doi.org/10.4324/9781315588575-14.
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Massam, Katharine. "Christian churches in Australia, New Zealand and the Pacific, 1914–1970". W The Cambridge History of Christianity, 252–61. Cambridge University Press, 2006. http://dx.doi.org/10.1017/chol9780521815000.015.
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O'Sullivan, Dominic. "Reconciliation". W Indigeneity: A Politics of Potential. Policy Press, 2017. http://dx.doi.org/10.1332/policypress/9781447339427.003.0002.
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Although in very different ways, reconciliation is a political/theological nexus of foundational significance to indigenous politics in all three of Australia, Fiji and New Zealand. In each case, Christian churches have contributed to developing reconciliation from a solely religious precept to one of secular priority, deeply intertwined with the politics of indigeneity. In New Zealand, religious principles of reconciliation acquire secular expression through Treaty of Waitangi settlements and, in Australia, through the recognition of land rights and apologies to the stolen generations, for example. In contrast, contemporary Fijian politics is distinguished by an overtly religious nationalism that reconciliation has been co-opted to support. In all three jurisdictions, is preliminary to a liberal theory of indigeneity grounded in an inclusive differentiated citizenship.
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Francis, Leslie J., Mandy Robbins i Ruth Powell. "The psychological type profile of Christians participating in fellowship groups or in small study groups: insights from the Australian National Church Life Survey". W Psychological Type, Religion, and Culture, 105–10. Routledge, 2020. http://dx.doi.org/10.4324/9781351113595-10.
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