Artykuły w czasopismach na temat „Christian church”
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Nababan, Sabar. "New Christian Church". African Journal of Culture, History, Religion and Traditions 6, nr 2 (24.12.2023): 80–85. http://dx.doi.org/10.52589/ajchrt-ldskrstc.
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The author can talk long distances in their hearts with human spirits, prophets, gods, and God. There are many Christian Dogmas that vary according to different church denominations. God Jahowa gave the New Dogma of Christians (NDC) to the author and commanded the author to found the New Christian Church (NCC) which accepts all NDC, so that all church denominations in the world have the same dogmas.
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Paul, Kolawole O. "Persecution in the Early Church and Nigerian Church". International Journal of Social Science and Economics 3, nr 1 (10.02.2023): p1. http://dx.doi.org/10.22158/ijsse.v3n1p1.
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The church has suffered much security challenges from people of opposing religious faith, who felt threatened by the unique presence of God, convincing miracles, dominating spirituality, unparalleled missionary spirit, as well as her particularistic doctrinal claims. The experience of Christians in the first few centuries of the Christian church was characterized by great persecutions. Also, Christian persecution in contemporary time is a serious challenge. Many faithful Christians who were unwilling to compromise their faith were martyred in the process in a most horrible manner. The current state of Nigeria is inherently reflected in the mirror of the early church. The contemporary Christians in Nigeria benefit a great deal from the early Church’s experience and response to persecution. Employing a descriptive methodology, persecution is analyzed in the context of the early Church mirroring the Nigerian Church.
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CUI, Yang, i 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 (9.12.2021): 55–67. http://dx.doi.org/10.37819/ijsws.21.140.
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The church is an important place for Christians to practice their faith. It has also become an important symbol to highlight the history memory of the village in the ethnic areas of the North Sino-Myanmar Boundary. Christianity was introduced into Nu people for nearly one hundred years, Christian faith has become an important part of its cultural tradition. A history of the construction of the Christian church is the history of the Christian faith. To explore the process of the construction, abolishment and reconstruction of the Christian church is to reveal the dynamic change process of the Christian faith from the outside to the native. Taking the Christian church in Laomudeng which is a village of Nu people as an example, this paper aims to explore the Socio-cultural implications of “Christian localization” by presenting the religious practices of Nu Christians in building churches in different history periods.
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Tantra, Carolien Eunice, i Mark Peters. "J. S. Bach’s Church Cantatas and Church Music Today". Veritas: Jurnal Teologi dan Pelayanan 20, nr 1 (19.07.2021): 137–52. http://dx.doi.org/10.36421/veritas.v20i1.473.
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How do we as Christians today learn about worship and church music? How do we think about not only what music we will sing in Christian worship, but also the principles that should guide us in choosing and leading church music? Certainly, there are many different ways we answer that question: we study the Bible, we sing the words of the Scriptures, we read what theologians, worship leaders, and scholars of church music are writing today, we attend lectures and conferences by scholars and practitioners of church music. In this article, I offer and explore yet another example of how we live out God’s call in leading music for the Christian church: by studying the example of a faithful Christian musician from the past. My particular example for this article is the German composer and church musician Johann Sebastian Bach (1685-1750). I want to clarify from the start that I am not arguing that J. S. Bach is the best example of a Christian church musician and certainly not that he is the only example. But Bach does offer us one example of a musician who dedicated most of his life to creating and leading music for the Christian church and sought to do so faithfully, creatively, and skillfully.
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Firudin Oqlu, Kazimi Parviz. "First Christian Church in Transcaucasia". Arts & Humanities Open Access Journal 4, nr 6 (31.12.2020): 246–51. http://dx.doi.org/10.15406/ahoaj.2020.04.00177.
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In the southern regions of Iran (Persia), Zoroastrianism was represented by numerous temples and pantheons of gods, while in the Northern provinces, fire worship retained its early form, recognizing one deity - Ahramazda. With the coming to power of the Sassanids, the number of temples began to increase. The fact that peregrine And his son were priests of the Anahita temple also set priorities during their rule. When the Sassanids came to power, Ardeshir imposed a special tax (one-tenth) on the temples of fire-worshippers. However, environmental analysis shows that during the reign of various rulers, Mazdeism, Mithraism, Manichaeism, and even Christianity gained moderate ascendancy in the Sassanid state, albeit temporarily. For the first 300 years after Christ, there was a serious struggle in Eastern Anatolia to become a strong and lasting religion. The first Christian Church in Parthia played a leading role in this struggle. The lack of information about the history of Parthia, and sometimes very little, enriches this period with legends. The Parthian aristocracy maintained its influence in the Northern regions of Persia. The reign of the Arshakids (of aranshah) continued in Albania until the 6th century. The Parthians understood and practiced fire worship differently than in Persia. The Parthian nobles saw and knew the important role of the temple of Anahita in the victory of the sons of Sassanids. Along with various traditional religions, many new religions spread in the Persian province and in Persian geography, new concepts were synthesized between religions, there was fierce competition between religions, and religious clans sought access to large palaces. The early Christians who settled in the Northern provinces of Parthia in the middle of the third century gained a large following. In 252-326, Gregory (his Church name) was the son of Apak (Anak) of the Arshakid dynasty , and he was baptized in Cappadocia and received a Christian upbringing. When another of the Arsacid dynasty, Prince Tridad, together with Gregory, founded the first Christian Church, of course, the Central government did not like it, and the persecution increased. However, by the will of the sons of A, they were able to hold and preserve the Church. The younger son of Gregory, Arastun (Armenians call him Aristakes), led the Church in 325-333, and then his older brother, the first son of Gregory erfan (Arfan) (Armenians call him Vrtanes), took over the leadership of the Church in 333-341 on the advice of his father was brought to the leadership. Arastun took part in the creation of the churches of Albania and Iveria, became their first Bishop, and participated in the first world Council of Christians (Nicaea-Syria). Early Christians quickly forgot the important decisions made at the first meeting of the apostles of Jesus, and Christians all over the world are involved in intrigues between the two churches - the Church of Nicaea (Syria) and the Church of Alexandria. After the formation of the Church of Constantinople, competition increased, and although the Christian Church in Eastern Anatolia and Cappadocia was subordinate to Constantinople, the Syriac Church sent representatives to Cappadocia and Eastern Anatolia in search of supporters. The church, founded by Gregory, son of Apak, acts as a true Christian church under the leadership of 10 generations after him and proclaims that Christianity is a divine religion. Only in 437, with the appointment of Hovhannes, a disciple of the Syrian missionary and provocateur Mesrop Mashtos (educated in Syria), the leadership of the church changed the character of the first Christian Church of the Parthians, covering a large area from Eastern Anatolia to Albania. The first Christian Church of the Parthians changed its essence, defining the status of a national church, and not a propagandist of common Christian values.
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Tinambunan, Edison R. L. "Awal Moral Kristiani". Studia Philosophica et Theologica 19, nr 1 (11.12.2019): 98–114. http://dx.doi.org/10.35312/spet.v19i1.90.
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The development of Christian morality takes a long journey which was started when the Church was born. There were many typical moral cases faced by the Church at each period of time. From one period to another one, moralists came out to solve the cases by giving the right assessment according to the Church’s way of life. A period which was well-known in the journey of Christian morality is the period of the Fathers of the Church. The principle of Christian morality is love which is based on the Gospel and the commandment of Jesus Christ. This was documented in Didache which was used by the Christians at that time. It was the principal moral document of early Christianity. In the development, it was then added by other principals: freedom and justice which were applied in the Christian life. The three principals (love, freedom and justice) formed Christian attitude in respecting other Christians and all people which is applied perfectly by Augustine. The following development of Christian morality was the development of the practice and the profound of what had been laid down before by the Fathers of the Church, with addition of the figure which is excelling in the life as Job, who had been interpreted by Gregory the Great. This writing is ended at this point, because the research is limited from the beginning up to the first development of Christian morality during the period of the Fathers of the Church.
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Mckinney, Carol V. "Which Language: Trade or Minority?" Missiology: An International Review 18, nr 3 (lipiec 1990): 279–90. http://dx.doi.org/10.1177/009182969001800303.
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If pastors, church leaders, or missionaries promote use of the trade language in Christian contexts in an area where a minority language is the language best understood by church members, the result may be a linguistically neglected segment of people within the Christian church. This assertion is supported by data from two case studies in northern Nigeria. Responses to an interview schedule administered in one ethnic group indicated that 21 percent of those who claimed to be Christians lacked knowledge of Jesus. Suggestions are made for expanded use of local languages in Christian contexts.
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Huang, Yinxuan, Kristin Aune i Mathew Guest. "COVID-19 and the Chinese Christian Community in Britain: Changing Patterns of Belonging and Division". Studies in World Christianity 27, nr 1 (marzec 2021): 7–25. http://dx.doi.org/10.3366/swc.2021.0323.
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This article draws on interview data with Chinese Christian leaders to explore how the coronavirus pandemic is affecting the Chinese Christian church in Britain. Based upon twelve semi-structured interviews conducted with Christian leaders in nine cities, the research identifies the ways in which the COVID-19 outbreak is shaping the dynamics of intragroup and intergroup connectedness within and beyond the Chinese church in Britain. It finds that COVID-19 is playing a significant role in social connectedness. This manifests in three ways: the reconfiguration of a sense of belonging at church, the perception of outreach and evangelism, and the relationship between Chinese Christians from different regional backgrounds. These findings outline that the COVID-19 pandemic is triggering both cohesion and division. On the one hand, the outbreak is functioning as an incubator for a stronger sense of belonging to the church and appears to encourage the church to reach out to seekers and the wider community. On the other hand, the pandemic is also dividing the Chinese church through conflicts in political views and social attitudes. Such conflicts, which are primarily about democratic values and views of China's communist regime, are particularly observable between Mandarin-speaking Christians from mainland Chinese backgrounds and Cantonese-speaking Christians from Hong Kong backgrounds. The article argues that the coronavirus pandemic has initiated deeper reconstruction and reform in the Chinese Christian community in Britain in terms of organisation and mission.
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JUDAH KAPANGA MWABONJE. "Can Church Conflict Inhibit Moral Development and Christian Formation? A Study of Emmanuel Church Kengeleni, Diocese of Mombasa in the Anglican Church of Kenya". Kabarak Journal of Research & Innovation 8, nr 1 (28.11.2019): 8–17. http://dx.doi.org/10.58216/kjri.v8i1.115.
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The study set out to examine the impact of church conflict on moral development and Christian formation with a special reference to Emmanuel Church Kengeleni (ECK), Diocese of Mombasa in the Anglican Church of Kenya (ACK) between 2000 -2010. The relationship between the leadership of Emmanuel church and the Freretown Community has changed a lot over the years. There has been conflict in the church between the Freretown community (whose majority are Christians and members of the Anglican Church) and the leadership of the church. This contestation has manifested in both internal leadership wrangles as well as in public media. From 2000 to 2010, the leadership of Emmanuel church experienced a very hostile relationship with the Freretown community. What was the impact of the church conflict on the moral development and Christian formation? The study intends to analyse the impact of the conflict on the moral development and Christian formation between the years 2000 to 2010. For acquisition of data, the study used qualitative methodology. The study found that the conflict had enormous effects on the church and society both spiritually and socio-economically. As an opportunity, the conflict became a source of church growth, expansion and Christian maturity whereas on the other hand it became associated with retarded development, rivalry, strained relations and negative publicity. The study recommends that church leaders should be trained on conflict resolution and that church provide avenues and structures of proactive conflict resolution mechanism in order to remain the beckon of moral development and Christian formation in the society.
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Markos, Antonius. "Developments in Coptic Orthodox Missiology". Missiology: An International Review 17, nr 2 (kwiecień 1989): 203–15. http://dx.doi.org/10.1177/009182968901700206.
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“The Church of Alexandria,” the Coptic Church of Egypt, is the ancient African church established in apostolic times around A.D. 42 by Saint Mark, the Gospel writer. In the ensuing two thousand years Coptic Christians practiced their faith fervently. The Coptic Church, a missionary church since its earliest times, was known to be the first carrier of Christian faith to Ireland, Switzerland, Ethiopia, Nubia, and North Africa. Since geographically and ethnically the Egyptians belong to Africa, the Coptic Church found fellowship with Christian movements in Africa. Two historical meetings of leaders of such churches led to the formation of the Organization of African Independent Churches.
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Burbank, Ray. "The Three-Self Model, Christ’s Headship and Christian Unity: Bengali Christians Seeking and Reforming the Nineteenth-Century Indigenous Church Ideal". Scottish Church History 52, nr 2 (październik 2023): 109–30. http://dx.doi.org/10.3366/sch.2023.0102.
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This article focuses on the nineteenth-century Protestant missionary ideal of an indigenous church, particularly in its articulation by missionaries of the Free Church of Scotland, and how three Bengali Christians connected to the Free Church endeavoured to reform the ecclesial ideal for North Indian contexts. The study seeks to show how the Western origins of the indigenous church ideal, commonly summarised in the ‘three-self’ model and supported by the Free Church’s doctrine of Christ’s headship, was received and reappropriated by the ‘native’ Christians for whom the ideal was intended. The Bengali Christian engagement with the indigenous church ideal is shown to be both consistently Protestant in its appeal to the church’s spiritual independence and uniquely contextualized to Indian contexts in its focused pursuit of Christian unity.
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Rybina, M. V. "The Christian Church of Muslim Spain". Izvestiya MGTU MAMI 9, nr 1-6 (15.12.2015): 29–34. http://dx.doi.org/10.17816/2074-0530-66969.
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The article considers the main problem points in characteristic of Christian Church state in the conquered Arab-Muslim territories of the Iberian Peninsula. The author analyzes them in terms of the social role of the Church in conditions of coexistence of Christians with the politically dominant Muslim community.
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Butler, David. "The Christian Church". Expository Times 114, nr 12 (wrzesień 2003): 412. http://dx.doi.org/10.1177/001452460311401206.
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Thompson, James W. "Preaching to Philippians". Interpretation: A Journal of Bible and Theology 61, nr 3 (lipiec 2007): 298–309. http://dx.doi.org/10.1177/002096430706100306.
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Preachers who discover the distance between the ancient text and the contemporary church may find that words addressed to vulnerable Christians in a pre-Christian era leap over the distance of the centuries to address Christians in a post-Christian era.
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Penno, David. "African Christian Leadership: Realities, Opportunities, and Impact". Journal of Adventist Mission Studies 14, nr 2 (2018): 118–20. http://dx.doi.org/10.32597/jams/vol14/iss2/17/.
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"African Christian Leadership is a well-organized, well-written report on some very significant research about leaders and the practice of leadership in the African church. The methodology allowed the researcher to hear from a broad spectrum of African Christians. One criticism of the study could be that a sample of church leaders and members in majority Muslim countries of North Africa were not included in the study, but this might be understandable due to the already vast scope of the project. I would recommend this book to anyone who is interested in leadership in the Christian context, and especially as practiced in Africa, where the Christian church is growing rapidly."
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Gorodyskyi, Yurii. "Relics of saints and beatific of Ukrainian Christian church as objects of religious pilgrimage tourism in Halychyna". Visnyk of the Lviv University. Series Geography, nr 42 (15.10.2013): 86–93. http://dx.doi.org/10.30970/vgg.2013.42.1769.
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In the article there were studied the places where the relics of the most famous saints and beatific of Ukrainian Christian church are located, which are important objects pilgrimage for Christians. There was done the analysis of the location of the relics of best-known saints and beatific of Christian church. There also were given their characteristics and made a geographical scheme of their location on the territory of Halychyna. Key words: pilgrimage, religious pilgrimage tourism, relics of saints and beatific, Christian relic.
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Iwuoha, Clara M. Austin. "The Role of the Christian Church in Combating 21st Century Racism". Dialogue and Universalism 31, nr 1 (2021): 219–31. http://dx.doi.org/10.5840/du202131114.
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The demons of racism, bigotry, and prejudice found in society at large are also found in the Christian Church. Despite the very nature of Christianity that calls on Christians to be a counter voice in the world against evil, many have capitulated to various strains of racism. Some Christian denominations have begun to explore racism in the Church and have developed responses to addressing the issues in both the Church and the world. This article examines the historical context of race and religion in the Christian Church, and addresses the current efforts of some Christian denominations to become proactive in the struggle against racism. Jesus, in His Word, calls believers to pursue peace and oneness. The paper holds that racial harmony and racial unity are possible, but there are many false, old and d beliefs that will have to be crushed under the hammer of God's Word in order to get to a place of real peace.
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Perangin Angin, Yakub Hendrawan, i Tri Astuti Yeniretnowati. "Gereja dan Pemuridan: Pilar Pendidikan Agama Kristen dan Implikasinya bagi Murid Kristus". Jurnal Pendidikan Agama Kristen (JUPAK) 2, nr 1 (3.12.2021): 47–66. http://dx.doi.org/10.52489/jupak.v2i1.42.
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Many churches and Christians are still unfamiliar with the practice of discipleship, and even if they are familiar with the term discipleship, there are still many who are reluctant or less serious in making discipleship the core of church ministry. It is for this purpose that this research was conducted. The method used is a literature study from discipleship and church experts which is analyzed to get the root of the problem and concepts that should be according to the Bible so that applications can be drawn for today, especially for Christian education patterns in church discipleship or churches that make disciples. The result of this research is the discovery of several applications that are very important for the perspective of Christian religious education related to the church and discipleship that must be continuously worked on, namely: First, Discipleship is the responsibility of all Christians. Second, Discipleship of the church has a strong impact on the spiritual growth of believers. Third, sending students to make disciples is an effective pattern of Christian education. Fourth, the importance of having a fellow disciple disciple in the same vision.
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Wong, Diana, i Ik Tien Ngu. "A “Double Alienation”". Asian Journal of Social Science 42, nr 3-4 (2014): 262–90. http://dx.doi.org/10.1163/15685314-04203004.
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Scholarship on Christianity in Malaysia has been dominated by denominational church history, as well as the study of urban, middle-class and English-speaking church congregations in the post-Independence period. In focusing on the vernacular Chinese Protestant church in Malaysia, and one of its most prominent para-church organisations, called The Bridge, this paper draws attention to the variegated histories of Christian conversion and dissemination in Malaysia, and the various modes and meanings of Christian identity as incorporated into different local communities and cultures. The history of the Chinese Protestant church suggested in the first part of the paper takes as its point of departure the distinction between mission and migrant churches, the latter being the origin of the vernacular Chinese churches in Malaysia. The second part of the paper traces the emergence of a Chinese para-church lay organisation called The Bridge, and the Chinese Christian intellectuals behind it, in their mission to engage the larger Chinese and national public through literary publications and other media outreach activities. In so doing, these Chinese Christian intellectuals also drew on the resources of an East Asian and overseas Chinese Christian network, while searching for their destiny as Chinese Christians in the national context of Malaysia. By pointing to the importance of regional, Chinese-language Christian networks, and the complexity of vernacular Christian subjectivity, the paper hopes to fill a gap in the existing literature on Christianity in Malaysia, as well as make a contribution to on-going debates on issues of localisation, globalisation and authenticity in global Christianity.
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Healey, Robert M. "Arthur Cochrane and the Church-Confessing". Scottish Journal of Theology 49, nr 4 (listopad 1996): 466–82. http://dx.doi.org/10.1017/s0036930600048511.
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Arthur C. Cochrane has spent a lifetime recalling the Christian church to its vocation: confessing faith in Jesus Christ as the one Lord and Savior proclaimed in Holy Scripture; confessing sin; and submitting in freedom to the ethic which springs from sole reliance on Christ. The vocation has given focus to many concerns. He has worked to invigorate Christian understanding of the role of confessions of faith, to revive careful study of Reformation theologians, and to develop appreciation of the contribution of Karl Barth. He has engaged in ecumenical dialogue, fostered ecumenical relationships, and worked to arouse Christians to ethical response concerning the poor, worship, the state and war. He has been acutely sensitive to the constant need to determine a Christian response to challenging contemporary events, whether horrors or opportunities.
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Kasprzak, Dariusz. "Teologia kapłaństwa i urzędu kapłańskiego w I wieku chrześcijaństwa". Ruch Biblijny i Liturgiczny 63, nr 2 (30.06.2010): 101. http://dx.doi.org/10.21906/rbl.165.
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Neither the Apostles nor any Christian minister is admitted to use the priest’s title in the text of the New Testament. Nevertheless, in the New Testament we can perceive the development of the doctrine of the priest ministry in the early Church. Albert Vanhoye maintains that the lack of the term “priest” in the New Testament suggests the way of understanding of the Christian ministry, different from this in the Old Testament. It can’t be considered as a continuation of Jewish priesthood, which was concentrated mainly on ritual action and ceremonies. In the first century the Church developed the Christology of priesthood (Hbr) and ecclesiology of priesthood (1 P). Early Christians focused first on the redemptive event of Jesus Christ’s sacrifice and Jesus as the mediator of a new covenant. Only then the religious communities adopted the priest’s title for their ministry.In the early years of the Church, all the ministries were regarded as a charismatic service among the Christian communities. In their services the early Christians followed Jesus Christ sent by God to serve. The Holy Spirit sent by God in the name of Jesus bestowed the spiritual gifts upon the Church (1 Kor 12–13). Consequently the disciples of Jesus and their successors could continue his mission. The Twelve Apostles’ ministry was the very first and most important Christian ministry. It was closely connected to the service of Jesus Christ himself. The Apostles were sent by the authority of Jesus Christ to continue his mission upon earth and they preached the Good News of the risen Christ. The Apostolicity was the fundamental base for every Church ministry established in different Christian communities. Successive ministries were established in order to transmit the teaching of Jesus Christ and to lead the community. For the early Christians the priesthood was not an individual privilege. It had rather the community character.
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Law, Easten. "Broadening the Reign of God in Every Sphere: Understanding Christian Action between Church and State in Schleiermacher’s Philosophical and Christian Ethics". International Journal of Public Theology 15, nr 1 (20.04.2021): 61–83. http://dx.doi.org/10.1163/15697320-12341642.
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Abstract This article investigates Schleiermacher’s ethics in relation to two important questions in public theology: how should a Christian negotiate their religious and civic identities in between church and state and how should this relationship direct Christian life and action? In his Philosophical Ethics, the spheres of the state and church carry distinct roles and responsibilities toward attaining the highest good. In his Christian Ethics, the conception of broadening action in the outer sphere prescribes how Christians ought to expand the reign of God. Integrating insights from both sources shows Schleiermacher’s commitment to the church as the central medium of communication for expanding the redemptive work of Christ through a collective embodiment of God-consciousness. This work can come alongside the state’s work for national unity but it is never beholden to it because Christians are ultimately called to a greater mission to expand God’s reign in all spheres of human community.
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Langmuir, Gavin I. "The Faith of Christians and Hostility to Jews". Studies in Church History 29 (1992): 77–92. http://dx.doi.org/10.1017/s0424208400011220.
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There is a fundamental question that any historical analysis of the relations between Christianity and Judaism must face. What is the relation between the hostility that Christians have directed at Jews and their faith as Christians? It is a hard question to answer for both conceptual and evidential reasons. The conceptual problem is that historians may be misled by some of the theological categories which are so deeply embedded in the languages of Western culture. Let me give an example close to home. At the first conference of the Society, C. N. L. Brooke spoke of the Christian religion and of the Church with a capital ‘C’. Similarly, several titles of the volumes of Studies in Church History and many of the contributions in them have used ‘the Church’ as if there was such a thing as the universal Christian Church. Indeed, the style sheet for Studies in Church History states that a capital is required for ‘the Church’ where the universal Church is implied and gives as an example the sentence, ‘The Church preaches tolerance’—an assertion that may seem passing strange in the context of this year’s conference.
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Ciascai, Claudiu Marius. "The unity of the Church in Saint Irenaeus’ ecclesiology". Studia Oecumenica 19 (23.12.2019): 229–46. http://dx.doi.org/10.25167/so.1344.
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The unity of the Church from everywhere has always been of major concern for the early Christians. They understood this unity as an existing and tangible experience, and not as a remote perspective hidden in the uncertainty of the future. Besides, they believed that the unity of the Church can assure the cohesion between the Christian communities, and the communication inside the Christian community was, in its turn, the essential condition that provided the support for, the consolidation and the development of the ecclesiastic unity. The Fathers of the Church have understood the importance of keeping and supporting the unity and the stability inside the Church, in order to provide an efficient Christian mission everywhere in the world. The purpose of this study is to demonstrate the evolution and complexity of the ecumenical dimension of the ecclesiology of Irenaeus of Lyon, one of the most representatives of the Fathers of the Church, during the early centuries. He understood the power of the dialogue and the pastoral mission, and he preached not only for the early Christians, who, at that time, found themselves surrounded and confused by different inaccurate doctrines, but also for the pagans. He preached to those pagans the message of Jesus Christ’s Gospel of love.
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Njoroge, John Ngige. "Roles of the Diaspora Christians in Mission and Evangelism From an African Orthodox Perspective". Studia Universitatis Babeș-Bolyai Theologia Orthodoxa 66, nr 2 (30.12.2021): 69–78. http://dx.doi.org/10.24193/subbto.2021.2.05.
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"This paper will focus on the specific roles that the diaspora orthodox Christian can play in mission and evangelism today. The main objective is to bring into the attention, and especially from a missiological point of view, the fact that the diaspora Christians can have an active role to play in the mission of the church. The active Orthodox Church missions has been understand to mean overseas mission and especially in Africa, Asia and in the Albania. However, in the course of the orthodox Christian migration history, there has been missiological connection between the diaspora Christians in the hosting countries and their respective home countries. The focus of this paper is on this missiological connection and how it can translate to an active role of the involved Christians to the mission of the church in Africa. The paper tracks the mission praxis of the diaspora Christians in Africa and beyond. Keywords: roles, diaspora Christians, mission and evangelism, philanthropic works, diakonia, witness. "
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Davie-Kessler, Jesse. "“Discover Your Destiny”: Sensation, Time, and Bible Reading among Nigerian Pentecostals". Anthropologica 58, nr 1 (5.05.2017): 1–14. http://dx.doi.org/10.3138/anth.581.a07.
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Pentecostal Christians in southwest Nigeria claim to experience divine revelations of personal destiny by reading scripture. Drawing on ethnographic fieldwork with the Redeemed Christian Church of God, this article argues that members' sensual reading practices are entangled with perceptions of time. Church members use bodily experience to construct a near future that they understand as continuous with the lived present. To examine the production of embodied religious temporality, I use a stage-based analysis of Pentecostal hermeneutic development. Church members gradually progress from “beginning” to “advanced” stages of Bible reading, generating new relationships to the self and to a Christian cosmology.
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Ward, Graham. "Performing Christ: The Theological Vocation of Lay People". Ecclesiology 9, nr 3 (2013): 323–34. http://dx.doi.org/10.1163/17455316-00903004.
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The development of secular institutions has led to the widespread assumption, even among Christians, that the Church is itself one more institution. There is to this a corresponding privatisation of piety and a depoliticization of the church and of the theologian. The church, however, is not primarily an institution. It is first of all the primordial fellowship of the body of Christ. Seen this way, a renewed emphasis is placed on the full distribution of ministries, in which every lay member bears a part. The church is ‘made to appear’ through the exercise of these roles within the body of Christ. This ‘labour’ is nothing less than the performance of Christ within the other social bodies to which Christians belong. This performance makes every Christian a theologian. The lay Christian is particularly well placed to exemplify a theology that is worked out in action and behaviour as well as words.
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Fenwick, Luke. "The Protestant Churches in Saxony-Anhalt in the Shadow of the German Christian Movement and National Socialism, 1945–1949". Church History 82, nr 4 (20.11.2013): 877–903. http://dx.doi.org/10.1017/s0009640713001170.
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The two major Protestant churches in Saxony-Anhalt, the Church Province of Saxony(Evangelische Kirche der Kirchenprovinz Sachsens[KPS])and the State Church of Anhalt(Landeskirche Anhalts[LKA]), undertook denazification processes against “compromised” pastors and church hierarchs after 1945. Where the Church Province faced secular criticism about “lenient” denazification, the Anhalt Church enjoyed state support, largely because it admitted political representatives to its review commission. Hierarchs in the KPS explained their leniency with reference to the resistance of Christians in the Third Reich, a particular theology of church and state relations, and forgiveness. The verdicts handed down, nonetheless, were premised primarily on each clergyman's affiliation to the former German Christian movement and not on Nazi party membership; denazification was therefore “de-German-Christianization.” (The German Christian movement was a heterodox movement heavily influenced by Nazism.) However, quite apart from de-German-Christianization, there was also pragmatism within both(mutatis mutandis)the KPS and the LKA. Both desired a fully manned and unified pastorate in a time of acute need. Most churchmen withstood denazification as a result. One pastor in Anhalt exemplifies the process. Formerly a member, Erich Elster renounced the German Christian movement as a “false path” after 1945. He continued in his pastoral duties, albeit with an admonishment to preach orthodoxy. The general continuity of churchmen did not provide for unity in any case, and it even led to recrimination and in places a post-war perpetuation of the Third Reich “church struggle”(Kirchenkampf)that had pitted German Christians against members of the Confessing Church.
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Nazara, Zuniasa. "Peranan Etika Kristen Dalam Membangun Pranikah Yang Kudus Bagi Remaja Kristen". Ra'ah: Journal of Pastoral Counseling 1, nr 1 (13.06.2021): 29–34. http://dx.doi.org/10.52960/r.v1i1.47.
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Ethics are matters relating to the principles, morals, decency, inner feelings and tendencies of the human heart that are formed in the human environment itself. Christian ethics is based more on the teachings of the Lord Jesus Christ who is an example and role model in life. Christian ethics is a response to divine grace. Christian ethics does not only talk about spiritual and church matters but also worldly matters. The sources of Christian Ethics are the Bible, God. Jesus Christ. The purpose of Christian ethics is to determine what is appropriate and inappropriate for Christians to do both in relationships, dating and determining the direction of life. Christian ethics plays a role in how Christian youth build a holy premarital and the role of parents and the church in building the lives of teenagers when building a premarital relationship or establishing relationships between them.
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Dim, Emmanuel U. "St. Paul, an inspiring leader of the Early Christian Communities (2 Cor 11:23-29) – Points for Reflection for Priests and Christian Leaders". Global Journal of Arts, Humanities and Social Sciences 10, nr 5 (15.04.2022): 1–14. http://dx.doi.org/10.37745/gjahss.2013/vol10n5pp114.
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St. Paul is often referred to as the most important and creative figure in the history of the early Church, as is evident from his life, works, missionary journeys and general evangelizational legacy. He was, in fact, the leading missionary of that early Christianity. But most Christians may not be fully aware of these noble facts, as Paul was also really notorious for his earlier brutal persecution of the same Church. This article aims at bringing out the laudable merits and legacy of this great apostle which remain exemplary for all Christians, especially the Christian leaders, to this day – a fact for which the Church specially celebrated the Year of St. Paul from June 28, 2008 to June 29, 2009. The methodology employed in this work is the historical-exegetical method. With the help of this method, the shining examples and general legacy of this great apostle in the early Church have been more deeply unearthed with the result that they would now become a constant and lasting encouragement for all Christian leaders, and Christians in general, as well as biblical scholars and students. It is on that note that this article, which was initially a reflection for priests and Christian leaders here in Nigeria, has now been updated and is being published for the benefit of a wider audience.
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Cambah, Tahan Mentria, i May Linda Sari. "Woman Hymns and Christian Songs: Analysing women’s marginalisation in Kidung Jemaat". Wawasan: Jurnal Ilmiah Agama dan Sosial Budaya 7, nr 1 (12.11.2022): 59–70. http://dx.doi.org/10.15575/jw.v7i1.17608.
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Singing is a tool used by Christians to worship. The song forms the attitude of its adherents by following the verses contained in the song. This paper aims to analyse the Kidung Jemaat song used by Christians in Indonesia using the lens of feminist theology. The dominance of the patriarchal concept causes an imbalance in relations between society and the church. The research was carried out by qualitative research, observing and carefully reading the poems used by the church in general, especially Kidung Jemaat. The study found that church hymns mention very little about women's stories, whereas the Bible talks about women's ministry in the community. The people's attitude was formed over the years, causing women to be marginalised in Christian singing. As a result, women are also marginalised in worship in the church and community. The church needs to encourage church musicians to create women's songs in the church.
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Batee, Tony Hasudungan, I. Wayan Suwena i I. Nyoman Sama. "Gereja HKBP dalam Mempertahankan Identitas Kultural Diaspora Etnis Batak Toba di Kota Denpasar". Sunari Penjor : Journal of Anthropology 7, nr 1 (10.03.2023): 9. http://dx.doi.org/10.24843/sp.2023.v7.i01.p02.
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Huria Kristen Batak Protestant (HKBP) is a Protestant Christian church in the Toba Batak ethinc group. HKBP cannot be separated from the life of the Toba Batak people. although basically the HKBP is a fellowship of Christians from all ethnic groups and groups. This study discusses the role of the church in an effort to maintain the cultural identity of the Toba Batak diaspora in Denpasar. and implications for both the congregation and the community around the church. This study uses the Functionalism Theory from Talcott Parsons and Symbolic Interaction Theory from Herbert Blumer. Qualitative research methods through data collection techniques in the form of observation, interviews, and documentation as well as using inductive data analysis techniques. Based on the results of the study, it was found that the Protestant Batak Christian Huria Church (HKBP) played a major role in maintaining the cultural identity of the Toba Batak diaspora in Denpasar. The implication of establishment of the Protestant Batak Christian Huria Church (HKBP) in Denpasar is the emergence of an exclusive and inclusive attitude from the congregation.
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Munyua, Joseph Mwangi. "A Christian-Buddhist Dialogue on the Four Noble Truths". Journal of Advance Research in Social Science and Humanities (ISSN: 2208-2387) 7, nr 4 (30.04.2021): 01–07. http://dx.doi.org/10.53555/nnssh.v7i4.983.
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For the first time, in the Vatican Council II (1962–65), the Catholic Church recognized non-Christian religions as entities that the Church should respect and with which Christians should enter into dialogue. Being on the same page, the World Council of Churches (WCC) affirms that from her initiation, the Church has been confessing that God is reconciling the world to Himself via His Son and has given us the ministry of reconciliation. Again, the WCC holds that, throughout history, the Church has been seeking to apply the basics of her faith to concrete situations in which she has been finding herself in her endless missiological journeys. Nowadays, the Church is called upon to empower her members to relate to people of other religions and to live as witnesses with others. These points justify the necessity of this article, which is entitled “A Christian-Buddhist Dialogue on the Four Noble Truths.” In the context of interreligious dialogue, this article seeks to explain the four Noble Truths of Buddhism in the light of Christian Soteriology. To that end, this article begins with a simplified explanation of the four Noble Truths of Buddhism after which it seeks to re-explain and re-express the same noble truths in the light of Christian Soteriology. Ultimately, this article reveals that Christians and Buddhists can borrow from each other towards enriching their respective soteriologies. Regarding its methodology, this article employs the review of the relevant literature, the principles of Nostra Eatate No. 2, the comparative method, and rational reflection.
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Adiprasetya, Joas. "FAITHFUL PRESENCE IN THE PUBLIC SPACE". Jurnal Teologi 11, nr 1 (25.05.2022): 1–12. http://dx.doi.org/10.24071/jt.v11i01.4512.
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This article investigates the possibility of the presence of the Church in the the public space through the presence of Christian persons in their various everyday spheres. By employing the dyadic understanding of abiding-and-go (Michael Gorman) and abiding-and-sending (the Generous Love document), I argue that Christians represent the whole church in their presence in the public space. In turn, by representing the whole church, Christians also make the Trinitarian communion present through their public engagement. As such, the church participates in God’s mission (missio Dei) both institutionally and personally.
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Jarman, Andrea Loux. "Disability and Demonstrating Christian Commitment". Ecclesiastical Law Journal 16, nr 1 (13.12.2013): 57–65. http://dx.doi.org/10.1017/s0956618x13000823.
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Community lies at the heart of both church and school life in the Church of England. In some areas, church communities are sustained by families who choose to attend a particular church based on the quality of the church school in its parish. Many Voluntary Aided Church of England schools (church schools) give priority admission to parents on the basis of faith in the oversubscription criteria of their admission arrangements. While the Church stresses inclusiveness in its recommendations regarding admissions policies to church schools, where a church school is very popular and oversubscribed arguably priority must be given to parents of the faith in the school's catchment area. Otherwise parishioner children whose families regularly attend church could fail to be admitted to their local church school because of competition for places.
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Shibar, Arinaitwe, Gwokyalya Edith Baagala, Ainembabazi Earnest, Lucy Aja i Justine Tumuhairwe. "Church Financial Demands and Christian Church Attendance in Kyeizooba Sub County, Bushenyi District of Uganda". INOSR ARTS AND HUMANITIES 10, nr 1 (29.05.2024): 25–29. http://dx.doi.org/10.59298/inosrah/2024/101.2529.
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Church financial demands has led to lack of trust among church leaders and their believers due to frequency of the financial demands from church members without accountability to the members. This has brought lack of trust among church leaders by followers hence reducing attendance of Christians in church and occasioned the creation of different churches by the members due to mistrust between each other. In the light of the above observations, the study calls for Church preachers to explicitly explain God’s word and bring their worshippers to knowledge of God. The church should start self-sustaining projects like rearing cattle, chicken and other agricultural projects so that its treasury can be increased. There is need for churches to form worship memberships’ care team that review the attendance of their worshipers. Finally, there is need for leaders of the church to constantly visit the homes of their Christian brothers, pray for them so that their investments can be blessed by God. Keywords: Christian church, Church financial demands, Membership, Religious market, Worshippers
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Bustan, Linda, Fatimah Husein i Paulus Sugeng Widjaja. "Being Chinese Christian in the Totok Chinese Churches in Surabaya: Continuity and Change of Identities". Al-Albab 9, nr 2 (24.12.2020): 141–58. http://dx.doi.org/10.24260/alalbab.v9i2.1828.
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This article explores the identities of Chinese Christians in the totok Chinese churches in Surabaya. The Chinese Christians refer to those who arrived in Surabaya from mainland China as Protestant Christians in the 1900s. They established the first Chinese church - the Tiong Hoa Kie Tok Kauw Hwee (THKTKH) in Surabaya. The THKTKH has become two independent synods, namely Gereja Kristus Tuhan (GKT, or the Church of Christ the Lord) and Gereja Kristen Abdiel (GKA, or the Abdiel Christian Church). The totok Chinese churches refer to churches that conduct the church services in the Chinese language or Mandarin (Guoyu). The article examines the culture, language, and origin of the Chinese Christians. After almost a century in Surabaya, there is some continuity and change of the Chinese Christian identity. They still regard themselves as totok, but the meaning of totok has changed. They embrace not only Chinese culture; but also mixed Chinese culture with Western culture and Indonesian culture, which results in the so-called hybrid culture. Mandarin is used in church services, whereas Indonesian language and English are also employed. The originality of the congregations is no longer mono-ethnic, which is Chinese. The Chinese churches have become multi-ethnic churches consisting of various ethnicities in Indonesia.
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Misiaszek, Kazimierz. "Catechesis and education as a function of building the Church according to Fr. Franciszek Blachnicki (On the centenary of the birth of the great educator)". Forum Pedagogiczne 11, nr 2 (5.01.2022): 335–47. http://dx.doi.org/10.21697/fp.2021.2.25.
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For Fr. Franciszek Blachnicki, the catechesis was in close relationship with the Church. The most appropriate place for the catechesis as the fundamental formation of Christians (adults, youth and children) is in the Church which is both the subject, goal and object of catechesis. Fr. Franciszek Blachnicki drew the concepts of the Church from studies by German-speaking authors, and above all from documents of the Second Vatican Council. For him, the Church was an intermediary of salvation, a universal sacrament of salvation, a mother, a temple of God, and most of all, a union of God's people, a community in Christ, a community of faith, hope and love. The task of catechesis is, in the first place, the introduction and experience of the Church. The nature of catechesis stems from the concept of the Church. Therefore, if the Church is a community, the aim of catechesis is to introduce it to the faithful so that they may not only participate in it, but above all create it. It is also important that catechesis serves the process of Christian initiation, discovering the Church as a place of fulfilling the mystery of life, salvation and healing. Therefore, Fr. Blachnicki put a strong emphasis on the relationship between the liturgy and catechesis, because the most complete process of initiation takes place in the liturgy. Another task of catechesis is its function of awakening and developing faith. For faith is the foundation for the Church and the primary goal for catechesis. It is to be both personalistic and social in nature. Father Blachnicki claimed that cathechesis educated faith was not an individual faith but the faith of the Church. Many Christians, even including those most zealous, live their Christian lives alongside the life of the Church, but not in the Church. In the meantime, every Christian is the Church, because the Church is the whole Christ, the head and members, and we are its members. For that reason, the life of the Church grows in so far as the life of faith of each member grows.
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Grimm, Tammie Marie. "Ordinary, Everyday Discipleship: Banding Together for Faithful Living at Home, Work, and in the World". Christian Education Journal: Research on Educational Ministry 17, nr 2 (28.04.2020): 347–59. http://dx.doi.org/10.1177/0739891320919418.
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The rediscovery of the church calendar, specifically Ordinary time and the daily office in popular Christian publishing, prompts the recovery of the whole of everyday life as integral to Christian discipleship. This paper considers how intentional Christian community in the spirit of the eighteenth-century Methodists that leverages insights from transformational learning theory offers contemporary Christians an opportunity for considering the small moments of everyday as important to faithful Christian discipleship.
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Tze Ming Ng, Peter. "Global Christianity and Local Contexts: the Case of K.H. Ting and the Three-Self Church in China". Exchange 40, nr 1 (2011): 57–70. http://dx.doi.org/10.1163/157254311x550731.
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Abstract‘Local Contexts’ is the qualifier of ‘Global Christianity’ as ‘the global must become localized’ in the process of globalization of Christianity. The case of Bishop Ting, together with the Three-Self Patriotic Movement and the National Christian Council in China will be studied for illustration. Ting was well aware of his socio-political realities and his mission to work out ways to keep alive Christian faith in the Communist state of China. He was committed to serve the Church and the Christians in China and to work out ‘Christianity with Chinese socialist characteristics’. It was found that Chinese Christianity must fulfil its bi-characteristic functions, namely the ‘Chinese’ and ‘Christian’ functions. Regarding the mission of Chinese theology, Chinese theologians must address to the socio-political and cultural contexts, to the needs of Chinese Christians, as well as to bear witness to the Christian faith within the living contexts of the Church in China.
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Miller, Matthew R., i JohnMark Bennett Beazley. "Christian Spiritual Formation in the Classical School". Journal of Spiritual Formation and Soul Care 11, nr 2 (listopad 2018): 230–40. http://dx.doi.org/10.1177/1939790918796834.
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Classical Christian education has ancient roots in the Christian church. In recent days, Christians have attempted to recover this classical tradition. Many cite the intellectual rigor vis-à-vis public schools as the reason for choosing classical Christian education. However, intellectual rigor is only one part of the classical tradition. More importantly, classical Christian education seeks to develop morally upright Christians. This education forms the character of Christians so that they may live faithfully in the world. This article describes how classical Christian education works at Highlands Latin School in Louisville, KY. Specifically, the implementation of the classical curriculum in middle school Latin and Greek courses is addressed with an eye toward spiritual/moral formation.
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Ignat, Adrian. "Christian Church and Economy". Procedia - Social and Behavioral Sciences 92 (październik 2013): 412–19. http://dx.doi.org/10.1016/j.sbspro.2013.08.694.
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Boamah, Kwaku. "The Making of a Canon: Impact of the Old Testament Scriptures in the Christian Canon Development". International Letters of Social and Humanistic Sciences 80 (styczeń 2018): 7–21. http://dx.doi.org/10.18052/www.scipress.com/ilshs.80.7.
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The formation of the Christian canon was not a one day venture. Some scholars maintain it spanned from the first up to about the fourth centuries. This paper has three main parts: the first draws a linear process of canon generation, beginning from text to scripture and possibly becoming canonical. The second focuses on the creation of the Christian canon by exploring the stages and the implications of naming the canon as `Testaments`. At the heart of the study is a consideration of the use and inclusion or exclusion of the Jewish scripture by Christians as discussed by a heretic (Marcion) and three Anti-heretics (Justin Martyr, Irenaeus and Tertullian) in the 2nd and/or 3rd centuries of the Roman Empire. The third part takes an example of a modern church (Church of Christ) whose reception to the Old Testament is one of skepticism. Furthermore, the level of usage of the Old Testament by the Church of Christ is key for the thesis of this paper. It is, therefore, important to assess a possible relationship between Marcion and the Church of Christ. Historical, theological and an interview are employed to explore these developments. The paper concludes that by the naming of the Christian canon and inclusion of the Jewish scriptures, the Christian identity can be described as Judeo-Christian. This description has impacted Christian formation and development a great deal from antiquity to the modern era. Marcion and his followers did not take this lightly in the first four centuries of the Christian history. On the other hand, in the nineteenth century the Church of Christ seemingly follows this example in antiquity on including the Old Testament as part of the Christian canon.
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Asmara, Oni Andhi, Endang Susilowati i Agustinus Supriyono. "The Influence of Charismatic Church Development on Religious Christians Life in the City of Semarang 1970-2015". Indonesian Historical Studies 4, nr 2 (7.12.2020): 155–69. http://dx.doi.org/10.14710/ihis.v4i2.8253.
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This article discusses the development of the Charismatic church on the Christians life in Semarang City in 1970-2015 using historical methods and using social religion approach. Since its inception in 1970, the Charismatic church in the city of Semarang has had a major influence on the Christian life in the city. A series of innovations in worship and evangelism that are adapted to the times have made the Charismatic church much in demand by Christians in big cities, one of them is Semarang. Christian interest in the Charismatic church can be seen from the development of the number of Charismatic churches in the city of Semarang. One of the Charismatic churches that is experiencing rapid development is JKI Injil Kerajaan. In the beginning, there were 25 people in the congregations. One decade later it reached 3,557 people and continued to increase to 13,324 people on the next decade. This rapid development has brought significant changes to the Christians life in the city of Semarang. It can be seen, among others, from the increasing number of churches that are full of Charismatic churches at worship services. But on the other hand, the presence of Charismatic church with a new pattern of worship caused less harmonious relationship between non-Charismatic churches and charismatic churches as the result of the high increasing number of original church people who moved to the Charismatic church. It is because Christians in Semarang are mostly more interested in taking worship in the Charismatic church.
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Sitompul, Baginda, Aknes Tiorida Purba, Nunut Hutabarat i Michael Simanjuntak. "Implementation of Christian Education in Early Congregations in the Church: Its Relevance to the Era of Society 5.0 and Christian Learned Wisdom". EDUKASIA: Jurnal Pendidikan dan Pembelajaran 4, nr 2 (6.07.2023): 853–58. http://dx.doi.org/10.62775/edukasia.v4i2.362.
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The implementation of Christian Religious Education in the context of the church, related to the Christian Religious Education of the early church in the Bible, although there are changes regarding the implementation of Christian Religious Education technically, but the principle of Christian Religious Education in the early church remains a reference Christian Religious Education of the current church, for this research discusses the implementation of Christian Religious Education in the early congregations of the church and its relevance to the era of Society 5.0, as well as the importance of learned wisdom in the development of Christian Religious Education and sustainable community development. The history of the early church congregation is also explained, as well as the contribution of Christian Education in shaping character and building society in the era of Society 5.0. This research uses literature method, and the purpose of this study is to provide a comprehensive and integrated view of the Implementation of Christian Religious Education Early Congregational in the Church and its relevance in the era of Society 5.0.
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Beregovyi, V. "HISTORICAL ORIGINS OF THE FORMATION OF THE EARLY CHRISTIAN PHENOMENON OF VENERATION OF MARTYRDOM". Bulletin of Taras Shevchenko National University of Kyiv. History, nr 151 (2021): 9–14. http://dx.doi.org/10.17721/1728-2640.2022.151.10.
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The Institute of Saints is a phenomenon in the history of the Christian Church. This article examines one of the main sources of veneration of Christian saints - the phenomenon of early Christian martyrdom. The author focuses on the early stages of the Christian Church's existence and aims to find the origins of the veneration of holiness in Christian martyrdom, which is a feature of the period of pre-Nicene Christianity. The article examines the main reason for the strained relations between the official authorities of the Roman Empire and the early Christian ecclesia, which led to the emergence of the phenomenon of martyrdom. The reasons for the veneration and sacralization of martyrs in the early Christian pre-Nicene period have been clarified. In order to prove the available examples of sacralization of Christian martyrdom in the pre-Nicene period of the Church's history, the author has previously studied the works of early Christian apologists of the II-III centuries AD - the basis of the early Christian tradition. Because of this, the author draws attention to the Jewish origins of the phenomenon of the sanctity of martyrdom. Accordingly, the article also focuses on the books of the Old Testament. The spiritual and ideological factor of Christian doctrine, which encouraged Christians to glorify martyrs as heroes, is also traced. Key and formative aspects of samples of early hagiography are revealed. According to these sources, an analysis of the places of death of early Christian martyrs and their burials that became fundamental elements to the foundation of the institution of honoring martyrdom is made. The evolution of the glorification of martyrs from the early existence of Christian ecclesia to the period of the conciliar Christian Church in alliance with the Roman state is traced. To this end, the sources of the Church Fathers of the IV-V centuries AD are considered. Based on the treatises of John Chrysostom, the author concludes that the veneration of the days of remembrance of the martyrs was canonically established in the late antique Christian Church. Evidences of the official sacralization of the martyrs is also given by elaborating the texts of the Local and Ecumenical Church Councils. Based on these sources, there are a lot of evidences of the Church's official veneration of martyrs in the initial period of the Church's legal existence in the Roman Empire. Given that the initial veneration of saints took place through the prism of the sacralization of early Christian martyrdom, this article is an integral part of the study of the field of hagiography and the institution of holiness within the history of the Church.
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Mytnik, Irena. "Modlitwa Jezusowa jako dziedzictwo duchowe Polaków i Ukraińców". Studia Ucrainica Varsoviensia 7 (27.11.2019): 97–108. http://dx.doi.org/10.5604/01.3001.0013.6015.
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The article is an attempt to look at Jesus’ prayer as a common spiritual heritage of all Christians, including the Polish and the Ukrainian, and at the same time a synthesis of the current thoughts on this prayer tradition, which is one of the oldest forms of Christian contemplative prayer. It originates from the Holy Scriptures and meditations of the Word of God, it was practiced and developed by the Desert Fathers, Fathers of the Church, monks, clergy and laity, above all in the Churches of the Christian East. Today, the most widespread is in the Orthodox and Greek Catholic Church, but for many years has been experiencing a kind of revival in the Catholic Church. The article presents the teaching of the Church, its saints and contemporary spiritual masters on this subject.
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Dibley, Peter. "Do not forsake the assembly: The importance of Christian community". Review & Expositor 115, nr 3 (sierpień 2018): 407–11. http://dx.doi.org/10.1177/0034637318790757.
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The Church in America (Orthodox, Catholic, and Protestant) is facing a critical challenge in the twenty-first century. That challenge is that more and more people are leaving Church. Research has found that of the 73% of Americans who call themselves Christian only 31% go to church at least once a month. Those who are leaving the Church fall into three groups: “those who love Jesus, but not the Church,” “Church refugees,” and “dones.” Each of these groups shares a few common bonds. They are discouraged and fed up with being hurt by other Christians and being stifled by Church bureaucracy. Most of all they are discouraged by what they feel to be a lack of community in the Church. Thus, they are finding community in other places outside the Church. The Bible has a lot to say about the importance of Christian community, and specifically the community of the Church. This article explores passages in both the First and Second Testaments that strongly encourage community and set forth the benefits of community, especially within the Church. The article also presents an example within a local church about the care, love, and support a family experienced during a time of crisis from the church. In addition, the article also emphasizes how important it is to give witness to how the Church rallies to form community. The family shared their story and their expression of gratitude to the church. This article tells their story to inspire and offer hope to those who have gone through tragedy and have given up on the Church.
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Qin, Junhui. "Neither Eastern nor Western: Jia Yuming’s Support of Independent Churches in the Anti-Christian Movement". Religions 15, nr 6 (19.06.2024): 743. http://dx.doi.org/10.3390/rel15060743.
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The Chinese Christian church was accused of colluding with Western imperialism, and this led to the anti-Christian movement. The Chinese church responded by accelerating a movement of church independence. Discussions of this movement have often been incorporated into a discourse of aggression and resistance between East and West. Such discussions obscure the differences between individuals and the plurality of thought in the Chinese church. Based on the textual analysis of his writings, the article aims to reveal previously overlooked details within Jia Yuming’s justification of the independence movement by. On the one hand, Jia responded to nationalism by pointing out the ethnic and national identities and obligations of Christians. On the other hand, he avoided conflict with the Western missions in the process of independence, thus taking the church’s independence out of the context of East–West confrontation. Finally, he reconciled the conflict between national identity and the Western image with the ecumenical values of Christ and the Christian reformation of society, unifying both sides with ultimate spirituality. His justification draws attention to an attuned theological path of thought in the process of indigenization of the Chinese church.
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KAPLAN, Yaşar. "The Conflict Between Nestorians (Assyrians) and Chaldeans in the Foundation of Iraq". Humanities Journal of University of Zakho 9, nr 4 (29.12.2021): 976–90. http://dx.doi.org/10.26436/hjuoz.2021.9.4.766.
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Christians constitute an important component of Iraqi society. Iraqi Christians have been settled in Mesopotamia since ancient times. Christians have historical, political, cultural and social relations with both the Iraqi people and the people of Kurdistan. This community played an important role in the establishment and in the early period political administration of the Iraqi Republic. As it is known, the Christian community in Iraq and Kurdistan; It consists of two churches with different ideas, namely the Assyrian Church of the East and the Chaldean Catholic Church. During the Ottoman period, the Chaldean Church was residing in Mosul Province and the Assyrian Church of the East in Hakkari Sanjak of Van Province. While the Chaldean Church was under the influence of the French State, the Assyrian Church of the East was under the influence of the British State. From the middle of the 19th century, a noticeable competition started between both churches and communities, and powerful states were included in this competition in accordance with their policies. In this study, the relationship and competition between these two churches and communities at the dawn of the establishment of the Iraqi State will be discussed. In addition, the root of the ongoing problems among Christian components after the establishment of the Iraqi Republic will be pointed out. In this study, more Ottoman archive documents will be used.