Artykuły w czasopismach: „Church and society”

1

Bugiulescu, Marian. "Church and Political Society". International Journal of Theology, Philosophy and Science 2, nr 3 (listopad 2018): 79–90. http://dx.doi.org/10.26520/ijtps.2018.2.3.79-90.

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Krasikov, Anatoly. "Church – State – Society". Journal of Political Theory, Political Philosophy and Sociology of Politics Politeia 6, nr 4 (1997): 52–59. http://dx.doi.org/10.30570/2078-5089-1997-6-4-52-59.

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Ecclestone, Giles. "Church and Society". Theology 88, nr 726 (listopad 1985): 466–67. http://dx.doi.org/10.1177/0040571x8508800609.

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Sellars, Michelle. "Church Missionary Society Periodicals." Charleston Advisor 18, nr 1 (1.07.2016): 15–17. http://dx.doi.org/10.5260/chara.18.1.15.

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Koterski,, Joseph W. "Church, State, and Society". International Philosophical Quarterly 51, nr 2 (2011): 272–74. http://dx.doi.org/10.5840/ipq201151230.

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Purcell, Brendan. "Church, State and Society". Irish Philosophical Journal 3, nr 1 (1986): 58–79. http://dx.doi.org/10.5840/irishphil1986314.

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Clarke, Desmond M. "Church, State and Society". Irish Philosophical Journal 3, nr 2 (1986): 117–25. http://dx.doi.org/10.5840/irishphil1986329.

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Barber, Christopher. "Disabled Church — Disabled Society". Practical Theology 4, nr 3 (styczeń 2011): 366–68. http://dx.doi.org/10.1558/prth.v4i3.366.

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McPartlan, Paul. "Liturgy, Church, and Society". Studia Liturgica 34, nr 2 (wrzesień 2004): 147–64. http://dx.doi.org/10.1177/003932070403400202.

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West, Charles C. "Ecumenics, Church and Society". Ecumenical Review 39, nr 4 (październik 1987): 462–69. http://dx.doi.org/10.1111/j.1758-6623.1987.tb01441.x.

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Jarvis, Mary. "Church Missionary Society Periodicals". Reference Reviews 31, nr 7 (18.09.2017): 1. http://dx.doi.org/10.1108/rr-05-2017-0116.

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Volf, Miroslav. "Church, State, and Society". Transformation: An International Journal of Holistic Mission Studies 6, nr 1 (styczeń 1989): 24–31. http://dx.doi.org/10.1177/026537888900600106.

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Nikolajsen, Jeppe Bach. "Church, State, and Pluralistic Society". International Journal of Public Theology 15, nr 3 (27.10.2021): 385–400. http://dx.doi.org/10.1163/15697320-01530006.

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Abstract This article demonstrates that Lutheran teaching on the two regiments can be drawn in different directions and how it was drawn in a particular direction for centuries so that it could provide a theoretical framework for mono-confessional Lutheran societies. It argues that the Lutheran two regiments theory can be developed along a different path, regaining some emphases in Luther’s early reflections: it can thereby contribute to an improved understanding of the role not only of the church but also of the state. While a number of Lutheran theologians believe that Lutheran teaching on the two regiments is particularly difficult to apply today, with some even contending that it should simply be abandoned, this article argues that Lutheran teaching on the two regiments could present a potential for a relevant understanding of the relationship between church, state, and society, and its ethical implications in a contemporary pluralistic society.

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Anashkin, Dmitry. "CHURCH CONSERVATISM IN MODERN SOCIETY". Journal of Political Theory, Political Philosophy and Sociology of Politics Politeia 67, nr 4 (2012): 45–64. http://dx.doi.org/10.30570/2078-5089-2012-67-4-45-64.

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Emiyati, Ayang, John Mardin i Ricard Ricard. "Peran Gereja Dalam Mengajarkan Perdamaian Di Tengah Masyarakat Majemuk". Didache: Journal of Christian Education 4, nr 2 (10.11.2023): 149. http://dx.doi.org/10.46445/djce.v4i2.649.

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Pluralism cannot be separated from Indonesian society, pluralism is a color in society. In society the issue of peace is an issue that cannot be separated from the role of a religious institution, including the church. Peace is the responsibility of the whole society, even a pluralistic society, including the church. The role of the church is very vital in impacting peace. The church is in the midst of a pluralistic society, so the church is directly involved in teaching peace in a pluralistic society. Of the several cases of conflict that have occurred in Indonesia, the church has played an important role in peace, namely teaching tolerance and teaching the importance of living in peace. The formulation of the problem in this research is what are the roles of the church in teaching peace missions in a pluralistic society? The purpose of this research is to describe the role of the church in teaching peace missions in a pluralistic society. the method used is library research with a descriptive approach. The role of the church in teaching peace in a pluralistic society is: teaching tolerance, teaching the importance of living in peace and living in love.

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Hanc, Ovidiu. "Secularism and the Church A Case Study on the Church in Romania". DIALOGO 9, nr 1 (5.12.2022): 105–14. http://dx.doi.org/10.51917/dialogo.2022.9.1.8.

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"Today's society is an increasingly secular society. Secularisation implies the eradication of the religious dimension at both individual and social levels. Secularism, however, does not remain an abstract philosophical concept, but one which permeates the entire society. Society is not a morally abstract entity, therefore the conflict between secularism and the Church is inevitable. In this paper we will examine not only how this trend is seen in relation to the Christian Church in general, but also how this relationship takes place in the context of the Christian Church in Romania. Although most of the Romanian society is Orthodox, alongside other Christian churches recognized by the state from (at least nominally) a Christian society. The Romanian Christian Church covers almost the entire Romanian society (the percentage of people outside the Christian sphere is less than 1% of the country's population). In this context, the present research will focus primarily on how, historically speaking, secularization has generally occurred in Western society but also in Romanian society. Secularism is creeping subtly, gradually, and aggressively into Romanian society. Given that secularism is in essence about the removal of God from society and the dissolution of morality, secularism is implicitly one of the greatest challenges of the last three decades for the Romanian Church. In this context it should be stressed that the Christian Church in Romania has often lost ground in this war. Since the Church is the entity meant to provide the moral fibre of society, the war with secularism must be taken into consideration."

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Neznanova, Violetta Sergeevna. "Impact of the Orthodox Church upon the development of civil society in Russia". Социодинамика, nr 10 (październik 2021): 1–8. http://dx.doi.org/10.25136/2409-7144.2021.10.36677.

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The subject of this article is the impact of Orthodox Church upon the development of civil society in Russia. The goal is to reveal the role of the Orthodox Church within the structure of Russian civil society, analyze the evolution of civil society in Russia, shed light on interaction between the government and civil society, and demonstrate what unites the Orthodox Church and civil society in Russia. The article leans on the “Fundamentals of Social Concept of the Russian Orthodox Church”, data of the Civic Chamber of the Russian Federation, public chamber of St. Petersburg, “Center for the Development of Nonprofit Organizations”, etc. The scientific novelty lies in disclosure of the role of Orthodox Church within the structure of Russian civil society; analysis of the evolution of civil society in Russia; clarification of the peculiarities of interaction between the government and civil society, as well as what unites the Orthodox Church and civil society in Russia. The conclusion is drawn that the role of Orthodox Church as the civil institution in political relations is defined by the following factors: 1) as the guardian of the highest religious values, the Church is the “sense of conscience” of the civil society; Church is the civil institution for defending the public interest; 3) Church is the interlink between the private and common interests, as well as ensures social integration; 4) Church is the guardian of not only personal faith, but collective identity as well. The religious majority tends to view their faith as a social “ethics”, while the religious minorities rather view it as ethnic affiliation.

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Sabhana, Ana. "CIVIL SOCIETY DAN STABILITAS SOSIAL". Politeia: Jurnal Ilmu Politik 12, nr 2 (13.07.2020): 62–79. http://dx.doi.org/10.32734/politeia.v12i2.4183.

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This paper discusses the problem of intolerance that still occurs in Indonesia, one of which is the rejection of the establishment of places of worship. The Karo Protestant Batak Church (GBKP) does not have a permit to build a house of worship, so the surrounding community rejects the building. This paper focus on the strategy undertaken by the Inter-Community Forum (FLO) in resolving the GBKP establishment case, as well as the obstacles that occurred in resolving the GBKP case in 2016 in Tanjung Barat, South Jakarta. This study uses qualitative research methods with analysis and in-depth understanding. Based on the results of the study, the Strategy of the Inter-Organization Forum (FLO) in resolving the Protestant Christian Batak Church (GBKP) case related to the establishment of houses of worship was successfully carried out, through a legal, public and also South Jakarta government approach. Conflicts between religious communities in the West Tanjung area can be avoided, although the Protestant Batak Church (GBKP) cannot establish a church in the region. However, the government has relocated the worship activities of the Protestant Christian Batak Church (GBKP) in the Balai Minggu Sports Hall (GOR) Pasar Rakyat.

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Kubasiak, Piotr. "Von der Trennung zur Communio". Disputatio philosophica 19, nr 1 (11.01.2018): 87–99. http://dx.doi.org/10.32701/dp.19.1.7.

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In view of current political and social challenges, the border between church and state, which was defined in the 19th century, should be reflected in a critical way. As a proposal, one could attempt to re–define this relationship by using the concept of civil society. The political sciences see the church as a part of civil society. The magisterium of the Catholic church and big parts of theology, however, never use this term. In order to better serve its mission, the church with its material and immaterial resources should begin to understand itself as a part of civil society. This requires the church to be transformed into a «public church” and theology into «public theology”, a transformation which will not only help to build a more just society, but will also help the church to fulfil its own mission.

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Jarvis, Peter. "The Church and the Learning Society". British Journal of Theological Education 14, nr 2 (luty 2004): 136–52. http://dx.doi.org/10.1558/jate.v14i2.136.

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Kostiuk, K. N. "The Russian Orthodox Church and Society". Russian Social Science Review 44, nr 4 (lipiec 2003): 59–77. http://dx.doi.org/10.2753/rss1061-1428440459.

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Kostiuk, K. N. "The Russian Orthodox Church and Society". Russian Politics & Law 41, nr 3 (maj 2003): 32–50. http://dx.doi.org/10.2753/rup1061-1940410332.

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Pfaff, Richard W. "The Church in Anglo-Saxon Society". History: Reviews of New Books 34, nr 1 (styczeń 2005): 15. http://dx.doi.org/10.1080/03612759.2005.10526726.

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Albert, R. "Church and State in Western Society". Journal of Church and State 54, nr 4 (18.10.2012): 652–54. http://dx.doi.org/10.1093/jcs/css089.

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Larkin, Brian R. "Church and Society in Spanish America". Hispanic American Historical Review 85, nr 1 (1.02.2005): 115–16. http://dx.doi.org/10.1215/00182168-85-1-115.

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Wilkinson, Alan. "Book Review: Worship, Church and Society". Theology 97, nr 776 (marzec 1994): 134–35. http://dx.doi.org/10.1177/0040571x9409700219.

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D'Costa, Gavin. "Theology between Church, University, and Society". Theology 107, nr 835 (styczeń 2004): 56–57. http://dx.doi.org/10.1177/0040571x0410700116.

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Astley, Jeff. "Book Review: Fundamentalism, Church and Society". Theology 107, nr 840 (wrzesień 2004): 452–53. http://dx.doi.org/10.1177/0040571x0410700619.

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George, Timothy, i Robert M. Kingdon. "Church and Society in Reformation Europe." Sixteenth Century Journal 16, nr 4 (1985): 537. http://dx.doi.org/10.2307/2541239.

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Goeckel, Robert F. "Church and Society in the GDR". International Journal of Sociology 18, nr 3-4 (wrzesień 1988): 210–27. http://dx.doi.org/10.1080/15579336.1988.11769966.

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Lukács, László. "The information society and the Church". Internet Research 7, nr 1 (marzec 1997): 16–26. http://dx.doi.org/10.1108/10662249710159818.

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Rack, Henry D. "Book Reviews : Church, State, and Society". Expository Times 102, nr 2 (listopad 1990): 58–59. http://dx.doi.org/10.1177/001452469010200216.

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Podmore, Colin. "Church, State and Society in England". Ecclesiology 8, nr 3 (2012): 375–87. http://dx.doi.org/10.1163/17455316-00803008.

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Crudge, Mike, Frances Nelson i Rosser Johnson. "Communication, Church and Society: A Story of Qualitative Enquiry". Ecclesial Practices 3, nr 1 (18.05.2016): 94–119. http://dx.doi.org/10.1163/22144471-00301006.

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The purpose of this paper is to show how a communication problem was identified between the church and society in New Zealand. The hypothesis was that the way the church presents itself to contemporary society creates a disconnect between the two. As the church is not seen as relevant, those exploring spirituality may therefore never consider the church or Christian spiritualty as being helpful in their exploration. This research looked at whether society (receivers of church communication) and church leaders (as representative of the source of the church’s communication) had the same concept in mind when referring to ‘church’. The theoretical underpinnings of the research started with the basic Shannon-Weaver model of communication.11 The methodology was shaped by the framework of critical studies, and ‘thick description’ from Clifford Geertz was the influencing core qualitative concept behind our method of qualitative research using semi-structured in-depth interviews, focus groups and thematic analysis.22

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Fylypovych, Liudmyla. "The realities of current Orthodox life in Ukraine during the Russian-Ukrainian war". Studia Universitatis Babeș-Bolyai Theologia Catholica Latina 68, nr 1 (5.06.2023): 7–25. http://dx.doi.org/10.24193/theol.cath.latina.2023.lxviii.1.01.

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The article analyses the current situation in Ukrainian Orthodoxy that developed during the Russian-Ukrainian war. War exacerbated the existing confrontation between the Ukrainian Orthodox Church and the Orthodox Church of Ukraine, between church and state. The attitude of society, the state, and the churches to the intra-Orthodox conflict is extremely polarized. The escalation of the crisis is accompanied by the absence of a unified position of the churches, the state, and society on the issues of war. Relations between the State and the Ukrainian Orthodox Church have deteriorated significantly. The Ukrainian Orthodox Church does not engage in dialogue with the authorities, accusing them of persecuting the Orthodox faith and institutions. Society is waiting for an adequate conflict resolution between church and state, between the Ukrainian Orthodox Church and the Orthodox Church of Ukraine.

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Madeley, John T. S. "Church and State in Western Society: Established Church, Cooperation and Separation". Journal of Contemporary Religion 28, nr 3 (październik 2013): 531–33. http://dx.doi.org/10.1080/13537903.2013.832503.

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Ajayi, J. F. Ade. "From Mission to Church: The Heritage of the Church Mission Society". International Bulletin of Missionary Research 23, nr 2 (kwiecień 1999): 50–55. http://dx.doi.org/10.1177/239693939902300201.

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Borokova, I. D. "Russian Society and the Russian Orthodox Church: On the Role of the Church in Society and the Evolution of Relationships". Bulletin of Irkutsk State University. Series Political Science and Religion Studies 44 (2023): 80–89. http://dx.doi.org/10.26516/2073-3380.2023.44.80.

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The Russian Orthodox Church has always played an important role in the life of society and the state. The only exception is the Soviet period, when the church and church-state relations were going through hard times. The purpose of the article is to consider the stages of the evolution of relations between Russian society and the Orthodox Church, coinciding with certain periods of the development of the Russian state. The analysis of the history of the development and evolution of these relations made it possible to identify the features of these processes at various stages of the existence of the state.

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Ginting, Eikel. "Interpreting Calvin's Spirit of Civil Society: In GBKP's Efforts to Empower People Based on Diversity". Jurnal Teologi Cultivation 6, nr 2 (31.12.2022): 1–17. http://dx.doi.org/10.46965/jtc.v6i2.1686.

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Seeing GBKP (Batak Karo Protestant Church) as a tribal church in the role and function of a vocation in the world, it is necessary to interpret this vocation in the discourse of empowering a pluralistic society. In particular, as a church that inherits the values of John Calvin, it is necessary to revitalize these values in the context of the Karo people. Especially in social problems that exist outside the church building, even from a pluralistic general society. This paper also understands civil society as a "civil" society and is identical with standing on its own feet, then how the church is able to be present in encouraging, facilitating, and empowering the community regardless of ethnicity, religion and race identity. The call for GBKP in empowering people is something that needs to be renewed, so that GBKP praxis in a pluralistic society becomes real and not just a discourse.

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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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Etchegaray, Roger Cardinal, i Translated by Mei Lin Chang. "The Catholic Church Vis-à-Vis Liberal Society". Common Knowledge 25, nr 1-3 (1.04.2019): 357–63. http://dx.doi.org/10.1215/0961754x-7299474.

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Cardinal Etchegaray argues here that the dialogue between church and state, with both parties rooted in sometimes conflicting absolute claims and values, has become more recently a wider-ranging dialogue between the church and a pluralist, relativist liberal society. The very definition of “liberal society” is open to argument, and the church may find elements to commend or oppose in any given definition. Since the nineteenth century the church has often found itself in opposition to various ideas of “liberty,” especially those that represent an idolatry of absolute rights that push aside Christian spiritual and moral concerns. Now that liberalism has become the pervasive model for society, the church finds it may more easily express its critique, with the aim of making society more conducive to allowing people to become fully human. Indeed, the church provides a necessary check on the excesses of liberal society, particularly those of capitalism and democratic populism. Its essential point is the transcendent dimension of the human person—our connection with the divine. The pursuit of economic and political ends needs to be governed by a concern for the ethical, itself founded on the divine. Liberal society will only live up to its own highest aspirations through promoting self-mastery and an awareness that humanity’s freedom is ultimately found only in God.

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Harinck, George. "A Shot in the Foot". Church History and Religious Culture 94, nr 1 (2014): 50–71. http://dx.doi.org/10.1163/18712428-09401003.

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Historiography of the Netherlands 1945–1970 leaves one with the impression that the church as an actor in society had already acknowledged that it was obsolete. The role of the church in these decades is above all a passive one: at first the church does not do anything of importance within society, and subsequently it is abandoned by it. This impression overlooks the fact that the church—Catholic as well as Protestant, but this article is focused on the two largest Dutch Protestant denominations—changed its attitude towards society in these decades immensely. From institutions that sustained the societal order they became its major critic, calling for justice in a welfare state that blurred moral boundaries. This change is most clear in the new role the diaconie [the social welfare work of the church] assumed. Now the welfare state took care of the material needs of the destitute, the diaconie focused on social and also counter-cultural church social welfare work. The churches’ criticism of especially Protestant civil society ultimately achieved the opposite of what it was aiming for: in the hope that they could change the character of society and under their influence bring about salvation, their criticism led externally to a further weakening and a greater invisibility of the church in society. The churches’ new role engendered much debate in the 1960s in and outside the churches, but the result was increasing isolation. This became visible when members started to leave the church en masse in the 1960s and 1970s. The abandonment of the churches in favour of society that occurred during the 1960s and 1970s was preceded by the churches’ rejection of that very same society. In other words, the churches were not overcome by this reversal of fortune, but had themselves provoked it.

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Laws, John. "A Judicial Perspective on The Sacred in Society". Ecclesiastical Law Journal 7, nr 34 (styczeń 2004): 317–27. http://dx.doi.org/10.1017/s0956618x00005408.

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The primary virtue of establishment is the Church's duty under law to minister to anyone at all who may turn to it, including the ungodliest. Establishment does not imply a religious State, that is a State whose law requires subservience by the citizens to the State religion; if it did, it would be barbarous (but contrast the Black Rubric in the Book of Common Prayer). Establishment does not entail State control of the Church. The legal characteristics of establishment are as follows. (1) The law of the Church of England is part of the law of the land. (2) Bishops and some other office-holders are appointed by the Queen on ministerial advice. (3) 26 diocesan bishops sit as legislators in the House of Lords. (4) The Queen as Supreme Governor acts as monarch for the Church as she acts as monarch for the State. The Church of England is not a “congregational” church: its forms of worship are prescribed by law, and are not at the liberty of the community worshipping in any particular church. The bishops' resolution which authorised the use of the 1928 revision of the Book of Common Prayer in face of the will of Parliament (which was the lawful authority in the matter) was a lamentable disobedience to the law which it was their duty to uphold. Such a legal transgression might possibly nowadays be subject to correction by the High Court on judicial review, though that would require departure from earlier high authority. However that may be, it has to be recognised that there is no room, in the practice of an established Church, for the notion that conscience might justify disobedience to the law. The conscience of the believer is worth no more than the conscience of an unbeliever. The established Church possesses two immeasurable virtues: first, that religion is no tyrant: belief is not compulsory; second, that the Church's ministration is available to everyone. Their unified effect is a great force for good.

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Tsyplakov, Dmitry. "The Russian Church in Modern Society (On the Example of the Russian Religious Situation)". Ideas and Ideals 13, nr 1-2 (19.03.2021): 327–41. http://dx.doi.org/10.17212/2075-0862-2021-13.1.2-327-341.

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The subject of this article is the concept of the Church in the context of the contemporary Russian religious situation and the understanding of the concept by the Russian philosophical ecclesiology. The current religious situation could be described as post-secular. The Church, which survived two waves of secularization in Russia, retained its social subjectivity. The description of the Church as a conglomerate of believers does not correspond with the self-understanding of the Church in Christian thought. The article reveals the ontological self-understanding of the Church in the works of S.L. Frank, A.S. Homjakov, Russian theologians. The mystical reality of the Church could be combined with the empirical expression of it as a social institution. V.S. Soloviev considered the Church as a part of his theocratic utopia. In it he reduced the Church to a simple political social force. And at present, communities of Christians are expected to be embedded in a certain social functional. Meanwhile, arch-presbyter Nicolas Afanasiev pointed to eschatological reality: to the Church as an eschatological subject, as to the City of God (according to St. Augustine) only dwelling in the city of the earth. It forms the social Church ontology on the basis of the Church and society interaction. The social subjectivity of the Church is implicitly present in the framework of social activity in interaction with secular society. The concept of social subjectivity helps to reveal in the social analysis the essence of the dualistic nature of the Church. As an eschatological subject, it is the Body of Christ and at the head of it is the Christ. Therefore, the Church is a divine-human unity. But in the temporal order of things, in the secular aspect, the Church appears as an organization that performs certain social functions, or as one of the parts of the social institution of religion. The article points out the risk of institutionalization for the Church in which it may lose the social dimension of its subjectivity, which does not correspond to the mystical self-consciousness. The risk is that the Church will fulfill the requests of society but will not be able to reveal its main function of being the “the pillar and ground of the truth” (1 Tim. 3:15). The article summarizes that in modern Russian society the Church must have its own social subjectivity in order to pass this point of choice and create a working model of interaction with society, including secular society. The subjectivity of the Church is one of the conditions for its sustainable existence in modern Russia.

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Mwania, Patrick. "Women and Church Ministry in Africa: Removing the Impasse Towards a Fruitful Theological Conversation." East African Journal of Traditions, Culture and Religion 4, nr 1 (9.11.2021): 80–90. http://dx.doi.org/10.37284/eajtcr.4.1.465.

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Women in Africa, both in the traditional setup and in modern society form the cornerstone of the Church and society. They have spearheaded change in traditional and modern society and heralded the Gospel message on the African soil. Based on the formidable roles women played and the influential areas of authority they occupied in the social, economic, political, and religious dimensions of African traditional societies, such as priestesses, diviners, medicine women etc., I attempt to understand the role women play and the place they occupy in the Church and in society today taking the Catholic Church as a case study. The aim of this paper is to seek to understand the roles women play in society, as well as discerning how the roles could be promoted and improved for the betterment of the Church and society. For the discussion to achieve its objective, the following areas will be addressed: explore the place and the significance that traditional African society accorded to women; investigate the nature of women’s involvement in the life of the community as well as the precise roles that traditional society assigned to women; discover the place of women in Christianity and some of the roles the Catholic Church assigns to women members as documented; understand some of the challenges women face as members of the Church and the roles they play in enhancing the Gospel; and finally attempt to provide some recommendations in response to some of the challenges identified.

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Ciprian, Simuț. "Modernism, God, and Church in the Thinking of J. Macbride Sterrrett". European Journal of Multidisciplinary Studies 1, nr 1 (30.04.2016): 95. http://dx.doi.org/10.26417/ejms.v1i1.p95-102.

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Modernism was a movement that impacted the church. In spite of the fact that many modernists wrote against the church, there were some, such as J. Macbride Sterrett, who not only defended the church, but also integrated modernist principles into their perspectives on what the church should be. Sterrett was also a clergyman in the Protestant Episcopal Church, which offered a deeper meaning to his modernist thought. This paper presents the main ideas in relation to history, church and society. His perspectives defend the identity of the church and its use in modern society. Sterrett’s ideas are useful also because they present a purpose for the church, that is quite easy to understand for the secular environment.

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Bello, T. T. "THEOLOGICAL EDUCATION AS A TOOL FOR REFORMATION OF CHURCH AND SOCIETY". International Journal of Research -GRANTHAALAYAH 7, nr 3 (31.03.2019): 346–53. http://dx.doi.org/10.29121/granthaalayah.v7.i3.2019.980.

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The main concern of this publication is to x-ray how Theological Education can serve as a tool for reformation of Church and society. The publication will show Theological Education as an agent of transformation of the Church and the society we belong. Here, this publication will go into the definitions of the Church and society, even reformation will also be definite. The researcher will not only look into what is theology he will also look at theology and Education together. The focus of this paper will be on the fundamental dimension on the role played by the Theological Education in the formation, reformation and transformation of the Church and society in the 21st Century. The paper will also look at the impact of Theological Education on our society and Churches of the universal Church. There shall be suggestions on the theological tools to be used when going about this paper. However, when theological Education is on course there are some human resources to be used, it shall be examined. The researcher will try to explain more on the resource persons and material. The important of Theology to the Christian society will be looked into by the researcher. How the task of Theological Education is to be handle will also be discoursed. From this publication the researcher will want to deal with Theological challenges when studying Theological Education. Theological Education as a tool for reformation of Church and Society: Church of Nigeria Anglican Communion is in focus.

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HILLIS, PETER. "Church and Society in Aberdeen and Glasgow, c. 1800–c. 2000". Journal of Ecclesiastical History 53, nr 4 (październik 2002): 707–34. http://dx.doi.org/10.1017/s002204690200475x.

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This article discusses the relationship between Church and society in Aberdeen and Glasgow, c. 1800–c. 2000, with specific reference to levels of church attendance and membership, alongside the social and gender composition of church membership. Despite contrasts in economic development, both cities experienced a sharp decline in levels of church attendance. However, this decline was partly offset by an expanding membership in suburban areas such as Bearsden and Cults. The article confirms previous analyses of religion and social class, but further reinforces more recent research which highlights the important role of women in the Church.

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Wood, John Halsey. "Church, Sacrament, and Society: Abraham Kuyper's Early Baptismal Theology, 1859-1874". Journal of Reformed Theology 2, nr 3 (2008): 275–96. http://dx.doi.org/10.1163/156973108x333768.

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AbstractThis article considers the development of Abraham Kuyper's theology of baptism during his early life, from 1859 as a theology student at Leiden University through 1874, the conclusion of his pastoral career in the Netherlands Reformed Church. After initially rejecting the institutional church, Kuyper began to develop a theology for a free church in order to bring Calvinism into rapport with modern times. This paper argues that Kuyper's theology of baptism developed as part of this vision of a modern Calvinist church, one that was both a voluntary institution and an objective, divinely sanctioned institution. The fluctuations of Kuyper's early baptismal theology reflect the tensions of this proposal for a modern church, but by the end or his pastoral career Kuyper had settled on the primacy of the institutional church in baptism.

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Heitzenrater, Richard P. "Inventing Church History". Church History 80, nr 4 (18.11.2011): 737–48. http://dx.doi.org/10.1017/s0009640711001193.

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Previous American Society of Church History (ASCH) presidents have used their presidential addresses for a variety of purposes, from contributing to the cutting edge of their own specialties to scanning the previous highlights of personalities or developments in their field.

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