Artykuły w czasopismach: „Church community”

1

Kane, Margaret. "Community Church". Modern Churchman 30, nr 2 (styczeń 1988): 1–6. http://dx.doi.org/10.3828/mc.30.2.1.

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Ott, Daniel. "Church, Community and Democracy". Political Theology 12, nr 3 (29.04.2011): 347–62. http://dx.doi.org/10.1558/poth.v12i3.347.

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NOCETI, Serena. "Church, a Living Community". Journal of the European Society of Women in Theological Research 16 (31.12.2008): 137–46. http://dx.doi.org/10.2143/eswtr.16.0.2036253.

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Choi, Seungkeun. "The Church as Eucharistic Community". Bible & Theology 79 (25.10.2016): 229–59. http://dx.doi.org/10.17156/bt.79.08.

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Webster, John. "The Church as Theological Community". Anglican Theological Review 100, nr 3 (czerwiec 2018): 563–79. http://dx.doi.org/10.1177/000332861810000313.

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John Webster explores Tradition and Scripture as they function in the theological life of the Church, especially their significance for Anglicans for whom liturgy is of great importance. He argues that the role of Tradition and Scripture in the theological activity of the Church can enable us to see the critical nature of theology more clearly.

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Foxwell, Adam, David Marsh, Jerrold Stevens i Melvin Saunders. "Crossroads Community Church, Cincinnati OH". Journal of the Acoustical Society of America 119, nr 5 (maj 2006): 3399. http://dx.doi.org/10.1121/1.4786718.

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Bobo, Kimberly. "Church Involvement in Community Organizations". Review & Expositor 92, nr 1 (luty 1995): 31–38. http://dx.doi.org/10.1177/003463739509200104.

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Polak, Mieczysław Kazimierz. "Shaping the Spirituality of Communion in Church Communities". Verbum Vitae 37, nr 2 (26.06.2020): 285–96. http://dx.doi.org/10.31743/vv.5447.

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The activity of the Church results from its identity, and one constitutive element of this identity is the dimension of community. It is expressed, above all, by shaping the spirituality of communion in church communities. This spirituality has its foundations in the communion character of the presbyter's pastoral ministry and refers to the gospel commandment of love. It is shaped by Christian prayer centered on the Eucharist. The spirituality of communion built upon such foundations should permeate church community structures, which are made up, first and foremost, by parishes. On their own, parishes are not able to pass on the experience of church communion. Only by being infused with the spirituality of communion can they become spaces for experiencing the community dimension of the Church's life.

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O'Leary, Teresa K., Elizabeth Stowell, Darley Sackitey, Hye Sun Yun, David Wright, Michael Paasche-Orlow, Timothy Bickmore i Andrea G. Parker. "Church after Sunday". Interactions 29, nr 4 (lipiec 2022): 90–93. http://dx.doi.org/10.1145/3542838.

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Community + Culture features practitioner perspectives on designing technologies for and with communities. We highlight compelling projects and provocative points of view that speak to both community technology practice and the interaction design field as a whole. --- Sheena Erete, Editor

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Swinney, Jean, Cecilia Anson‐Wonkka, Elizabeth Maki i Jeannette Corneau. "Community Assessment: A Church Community and the Parish Nurse". Public Health Nursing 18, nr 1 (styczeń 2001): 40–44. http://dx.doi.org/10.1111/j.1525-1446.2001.00040.x.

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Swinney, Jean, Cecilia Anson-Wonkka, Elizabeth Maki i Jeannette Corneau. "Community Assessment: A Church Community and the Parish Nurse". Public Health Nursing 18, nr 1 (styczeń 2001): 40–44. http://dx.doi.org/10.1046/j.1525-1446.2001.00040.x.

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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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Lucas, Lawrence. "The Church and the Black Community". Thought 66, nr 4 (1991): 392–97. http://dx.doi.org/10.5840/thought19916646.

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Guest, Avery M. "Community Context and Metropolitan Church Growth". Urban Affairs Quarterly 24, nr 3 (marzec 1989): 435–59. http://dx.doi.org/10.1177/004208168902400307.

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Wainwright, Geoffrey. "The Church as a Worshipping Community". Pro Ecclesia: A Journal of Catholic and Evangelical Theology 3, nr 1 (luty 1994): 56–67. http://dx.doi.org/10.1177/106385129400300107.

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Barnes, S. L. "Black Church Culture and Community Action". Social Forces 84, nr 2 (1.12.2005): 967–94. http://dx.doi.org/10.1353/sof.2006.0003.

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Engelhardt, Klaus. "A church able to form community∗". Religion, State and Society 21, nr 3-4 (styczeń 1993): 289–94. http://dx.doi.org/10.1080/09637499308431602.

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Melinsky, Hugh. "Book Reviews : Church and Community Development". Expository Times 107, nr 3 (grudzień 1995): 93. http://dx.doi.org/10.1177/001452469510700328.

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Huizer, Gerrit. "Church as a Healing Community (HEALING)". Mission Studies 4, nr 1 (1987): 75–99. http://dx.doi.org/10.1163/157338387x00195.

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Shortall, Michael. "Book Review: Church, Community and Power". Irish Theological Quarterly 77, nr 4 (październik 2012): 408–10. http://dx.doi.org/10.1177/0021140012454781f.

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Sparks, Benjamin O. "Book Review: Being Church, Becoming Community". Interpretation: A Journal of Bible and Theology 52, nr 2 (kwiecień 1998): 210–12. http://dx.doi.org/10.1177/002096430005200218.

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Knowles, G. W. S. "Book Reviews : Church Related Community Work". Expository Times 102, nr 12 (wrzesień 1991): 381–82. http://dx.doi.org/10.1177/001452469110201227.

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Kulaga, Victor V. "CHURCH COMMUNITY PROBLEM IN ORTHODOX ECCLESIOLOGY". Богословский сборник Тамбовской духовной семинарии, nr 4 (2021): 27–49. http://dx.doi.org/10.51216/2687-072x_2021_4_27.

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Ford, David F. "Why Church?" Scottish Journal of Theology 53, nr 1 (luty 2000): 50–71. http://dx.doi.org/10.1017/s0036930600053904.

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It is an honour and a delight to be this Society's President and I am immensely grateful for the privilege. I have been coming to the Society's Annual Meetings for about twenty-five years and I owe it more than I can express. It has acted as a basic network of colleagues which I have valued more and more as our conversations have been renewed year by year. It has been my main theological community beyond my church and the institutions in which I have studied and taught: it has been so good to have this broad, ecumenical intellectual community. It has offered a rich theological life, a diversity of theological positions and arguments, and a place where I have regularly engaged with the different generations in our field.

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25

Seymour, Susanne, i Charles Watkins. "Church, landscape and community: rural life and the church of England". Landscape Research 20, nr 1 (marzec 1995): 30–44. http://dx.doi.org/10.1080/01426399508706452.

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Vukoszávlyev, Zorán. "Space forming a community, community forming a space". Actas de Arquitectura Religiosa Contemporánea 5 (25.07.2018): 26–51. http://dx.doi.org/10.17979/aarc.2017.5.0.5141.

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The identity is expressed in a self-picture, which has visible and immaterial marks. The church architecture is the essential appearance form of this, because it represents not the individual but the community. It gives an account of the self-identity conscience of the church through the community. In this way, architecture gets a great task: physically visualising this immaterial identity. This picture is formed with respect to the technical and aesthetic knowledge.Does the basically recognizable protestant form exist? Are there ground-plans or spatial form elements, which are the obligate characteristics of these churches? Reflected well on the theological questions, we seek to detect what can determine the identity of the protestant churches in an aesthetic sense by a research highlighting the most important decesions on theological background and churches built in a term of a century.

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Fokrote, Līva. "Draudze kā Svētos Rakstus interpretējoša kopiena Stenlija Hauervasa teoloģijā". Ceļš 73 (grudzień 2022): 43–58. http://dx.doi.org/10.22364/cl.73.03.

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The themes of distrust towards an individual, the centrality of church as community, and the interactions between community and individual come together in the theology of Stanley Hauerwas, a contemporary American theologian. This paper focuses on a significant area where the interests of an individual and community meet (or collide) – the issue of who has the “right” to interpret the Christian Scripture. Hauerwas gives an unequivocal answer – it is a church. To better understand the claim that church is the only interpreter and interpretative community of the Scripture, the article, first of all, considers two reasons provided by Hauerwas for taking the Bible out of the individual reader’s hands: insufficient formation of an individual in the contemporary church which is more controlled by liberal politics than the Bible politics; and the claim that the Scripture and church are inseparable. Secondly, church as the context for the interpretation of the Bible is described in terms of community and narrative, its goal and practices, virtues and discipleship. Finally, four reasons for Haurwas’s claim that church as community is the only proper interpreter of the Scripture are discussed: 1) the Scripture is the narrative of church; 2) the primary function of the Bible is to maintain and form the church; 3) community gives the Scripture authority and meaning; 4) church is a community with the practices necessary for the proper interpretation of the Scripture. In the end, critical remarks are made about Hauerwas’s understanding of church as the interpretative community of the Scripture. It is noted that his insufficient explication of the concept of individual limits the significance of and need for describing the individual participation in a church. The “vicious circle” of church and the Scripture and the insistence that text does not have any meaning robs the Scripture of its critical authority over against church. As the history of Christianity shows, the Scripture can be used for diverse purposes. Hauerwas’s practice of interpreting the Scripture contradicts his theological claims about church as its sole interpreter.

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Muster, Janine. "From Silver Screen to Sacred Home: Transforming Places of Entertainment Into Spaces of Worship". Space and Culture 20, nr 4 (13.07.2017): 429–40. http://dx.doi.org/10.1177/1206331217720074.

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Forward Christian Community (Forward) is an evangelical church that incorporates Christendom and Jewish traditions into its worship and repurposes an unconventional/commercial space—a former movie theater. Forward started as subsidiary ministry of a larger evangelical church community before becoming its own independent church community separated from its mother church. In this article, I argue that Forward has developed a new vision of how church can take place through its founding members’ shared past and experiences at their mother church—their cultural memory. The conventional–unconventional form of church they developed is manifested through a new form of church space.

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Carstea, Daniela. "Church and State, Church in State". INTERNATIONAL JOURNAL OF MANAGEMENT SCIENCE AND BUSINESS ADMINISTRATION 7, nr 4 (2021): 23–28. http://dx.doi.org/10.18775/ijmsba.1849-5664-5419.2014.74.1003.

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The purpose of this paper is to briefly analyse the three existing models regulating the limits and the areas of intersectionality between the spiritual and the lay power, recognisable and identifiable in the countries of the European Community, that made possible the noticeable onslaught of secularisation in (post-)modernity. The first section will then be supplemented with a sociologically-informed analysis of the increasing desacralisation of our world, employing as a starting point Matthew Arnold’s poem, Dover Beach, foreboding the perils of loss of faith as early as the nineteenth century.

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Borejko, Yu. "Primary community of modern ukrainian orthodox church as a form church of sociality". Ukrainian Religious Studies, nr 69 (16.05.2014): 22–33. http://dx.doi.org/10.32420/2014.69.372.

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In the article Boreyko Yuri Grigorovich «Primary community of modern ukrainian orthodox church as a form church of sociality» set significance of the religious community as a social phenomenon and the parish as a center of the institutional structure of the church in shaping religious orthodox believers, the ratio of the parish and the community as a form of religious associations, the nature of the participation of the believers in the daily life of religious communities and their integration into the social relations within the parish and the community.

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Wance, Marno, Bakri La Suhu i Marsel M. Girato. "SOCIAL CONFLICTS IN CHURCH DEVELOPMENT IN KECAMATAN IBU SELATAN KABUPATEN HALMAHERA BARAT (Study of Conflict Resolution among Citizens in Church Development In Adu Village)". POLITICO 19, nr 2 (12.09.2020): 103–15. http://dx.doi.org/10.32528/politico.v19i2.1930.

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The church conflict that occurred in Adu Village, South Ibu Subdistrict, West Halmahera Regency was caused by unjust church leadership. Conflicts in the construction of places of worship often lead to violence, attacks and sealing of houses of worship by the community. This study aims to determine the occurrence of social conflict between residents in the construction of church in Adu village and to find out the resolution of the conflict. This research uses descriptive qualitative research that can be understood as a series of procedures used in solving problems, namely the cause of conflict between residents related to the construction of church in Adu Village by investigating and describing research objects based on facts in the field. Data sources used are primary data and secondary data with data collection techniques namely observation, interviews and document analysis. The research findings show that the cause of conflict in church construction is because (1) the church leadership is no longer neutral in serving the community, for example when visiting a sick Adu village community, the church leader only visits one group while the other group is ignored, and (2) the regulations of church leaders regarding residents’ responsibilities to the church such as the obligation for each person to contribute IDR 200,000 per year for church construction is considered too burdensome for the community. From the factors causing the conflict, conflict resolution is carried out by way of negotiations (consensus agreement) between the Old GMIH and the GMIH Renewal. From these negotiations, a mutual agreement ensued that the construction of a new church planned by the GMIH Renewal would continue.

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32

Hays, Richard B. "Scripture-Shaped Community". Interpretation: A Journal of Bible and Theology 44, nr 1 (styczeń 1990): 42–55. http://dx.doi.org/10.1177/002096438904400105.

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Reason and experience can hardly serve as warrants sufficient for the self-sacrificial service to which the New Testament calls the church; the commonsense counsels they dispense must be disciplined by the divine foolishness of Scripture.

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Hong, S. "Church Community and Ethnicity of Ukrainian Canadiens". Етнічна історія народів Європи, Вип. 22 (2007): 116–25.

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Cho, Anna. "For the church community after COVID‐19". Dialog 60, nr 1 (3.02.2021): 14–21. http://dx.doi.org/10.1111/dial.12642.

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Hutchings, Tim. "CONTEMPORARY RELIGIOUS COMMUNITY AND THE ONLINE CHURCH". Information, Communication & Society 14, nr 8 (grudzień 2011): 1118–35. http://dx.doi.org/10.1080/1369118x.2011.591410.

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Wright, John H. "The Church: Community of the Holy Spirit". Theological Studies 48, nr 1 (marzec 1987): 25–44. http://dx.doi.org/10.1177/004056398704800102.

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Cannon, Douglas F. "Church Newspaper Readership and Faith Community Integration". Journal of Media and Religion 6, nr 1 (22.06.2007): 17–40. http://dx.doi.org/10.1080/15348420701338500.

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Barentsen, Jack. "The Church and the Crisis of Community". Practical Theology 6, nr 2 (styczeń 2013): 248–50. http://dx.doi.org/10.1179/pra.6.2.87wlph2875710518.

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Becken, Hans-Jürgen. "The Church as a Healing Community (HEALING)". Mission Studies 5, nr 1 (1988): 146–49. http://dx.doi.org/10.1163/157338388x00482.

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40

Chang, Patricia M. Y., David R. Williams, Ezra E. H. Griffith i John Young. "Church-Agency Relationships in the Black Community". Nonprofit and Voluntary Sector Quarterly 23, nr 2 (czerwiec 1994): 91–105. http://dx.doi.org/10.1177/089976409402300202.

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Gasque, W. Ward. "Book Review: Church: Community for the Kingdom". International Bulletin of Missionary Research 27, nr 4 (październik 2003): 178–79. http://dx.doi.org/10.1177/239693930302700411.

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Segall, Mary E., Doris Wince i Bruce Constant. "Church Nursing: A New Community Health Resource". Journal of Community Health Nursing 2, nr 3 (wrzesień 1985): 125–28. http://dx.doi.org/10.1207/s15327655jchn0203_2.

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Sharma, Sonya. "Young Women, Sexuality and Protestant Church Community". European Journal of Women's Studies 15, nr 4 (listopad 2008): 345–59. http://dx.doi.org/10.1177/1350506808095274.

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Sutherland, Mary, Charles D. Hale i Gregory J. Harris. "Community health promotion: The church as partner". Journal of Primary Prevention 16, nr 2 (grudzień 1995): 201–16. http://dx.doi.org/10.1007/bf02407340.

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MORRIS, JOSEPH R., i DIANNE T. ROBINSON. "Community and Christianity in the Black Church". Counseling and Values 41, nr 1 (październik 1996): 59–69. http://dx.doi.org/10.1002/j.2161-007x.1996.tb00863.x.

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I., Boaheng, i Abubekr D. "Online Church “Community” and The Great Commission in a COVID-19-Defined Society: An Anthropological and Missiological Analysis". African Journal of Culture, History, Religion and Traditions 5, nr 1 (30.06.2022): 26–38. http://dx.doi.org/10.52589/ajchrt-rbmtuysd.

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The traditional way of conducting church service is being challenged in the face of the COVID-19 global pandemic. This essay ponders the reality of worship as a digitally mediated experience and its effect on the church's mission. The church’s adaptability to current trends is crucial to its survival and relevance, especially under present realities. The online church community is not a new phenomenon in ecclesiology, but one that has become urgent to embrace and adopt because of the prevailing circumstances. The internet and online worship services present both opportunities and challenges for “mission.” For effective online ministry, the mission should be culturally relevant and biblically faithful. Therefore, the church will need to explore utilizing anthropological tools in its missiological praxis. This study draws on ethnographic observation and analysis of three different online church communities and interrogates how these churches fulfil the Great Commission. The authors contend that the church should let the two sides of the Great Commission, scope and substance, inform their missiological practices online using the relevant anthropological tools. The study contributes to the ongoing scholarly discussions on digital ecclesiology: its nature, challenges, strategies and prospects.

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Bouchard, Leah M., Sarah Kye Price i Laura Swan. "The Role of the Contemporary Christian Church in the Rural American South". Social Work & Christianity 47, nr 2 (24.02.2020): 47–64. http://dx.doi.org/10.34043/swc.v47i2.100.

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The contemporary Christian Church plays many roles in the community and in the lives of individuals and families living there: Church as a political tool, Church as an instrument for community stability and change, Church as an oppressor and source of rejection, and Church as a source of protection. Literature commonly approaches Christianity and involvement in the contemporary Christian Church from a positivist paradigm which assumes Christianity and church-involvement are rooted solely in commitment to faith. Exploring Christianity in a rural context requires researchers to consider alternative philosophical paradigms when operationalizing religion, such as church-involvement as a source of community or social exclusion through a post-positivist paradigm or church-involvement as a source of authority through Foucault's postmodernist paradigm. Shifts in the operationalization of religion in rural research and implications of such must be considered in the field of social work.

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Park, Ek Ikheuy. "Mission to Immigrants in the U.S and its Strategic Plan to a Local Community Church “Bridge Community Church”". Journal of Korean Evangelical Missiological Society 59 (30.09.2022): 237–64. http://dx.doi.org/10.20326/kems.59.3.237.

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Francis, Leslie J. "The Domestic and the General Function of Anglican Schools in England and Wales". International Journal of Education and Religion 1, nr 1 (24.07.2000): 100–121. http://dx.doi.org/10.1163/1570-0623-90000006.

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This paper differentiates between two functions in education of Anglican Schools. The domestic function focuses on the inward looking concern to equip the children of the church to take their place in the Christian community. The general function focuses on the outward looking concern to serve the nation through its children. The paper puts the discussion about these functions against the background of the criticism on Church schools. For the three decades between 1970 and 1998 the Anglican Church emphasized, implicitly and explicitly, the Church's general role in education. A new prominence is suggested for the Church's domestic role in education at the end of the 1990s and the beginning of the new millennium.

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McCoy, Michael. "‘Community’: A Postmodern Mission Paradigm?" Journal of Anglican Studies 1, nr 1 (sierpień 2003): 31–45. http://dx.doi.org/10.1177/174035530300100103.

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ABSTRACTTo answer the question of the title of this article, the words ‘community’, ‘postmodern’, ‘mission’ and ‘paradigm’ are examined in turn and defined. The central place of the ‘local church’ in contemporary missiology is discussed, and the need for a missional and communitarian ecclesiology is argued with positive but critical reference to the approach of the Gospel and Our Culture Network of North America. The article ends by suggesting that ‘community’ can indeed be seen as a mission paradigm for postmodernity, and by posing some key questions facing the local church if it is to become a missional community.

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Artykuły w czasopismach na temat „Church community”

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