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Artykuły w czasopismach na temat „Melkite Church in Australia”

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Autor: Grafiati

Data publikacji: 4 czerwca 2021

Data aktualizacji: 1 lutego 2022

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1

Neveu, Norig. "Between Uniatism and Arabism". Social Sciences and Missions 32, nr 3-4 (12.11.2019): 361–92. http://dx.doi.org/10.1163/18748945-03203016.

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Abstract In the Emirate of Transjordan, the interwar period was marked by the emergence of the Melkite Church. Following the Eastern rite and represented by Arab priests, this church appeared to be an asset from a missionary perspective as Arab nationalism was spreading in the Middle East. New parishes and schools were opened. A new Melkite archeparchy was created in the Emirate in 1932. The archbishop, Paul Salman, strengthened the foundation of the church and became a key partner of the government. This article tackles the relationship between Arabisation, nationalisation and territorialisation. It aims to highlight the way the Melkite Church embodied the adaptation strategy of the Congregation for the Oriental Churches in Transjordan. The clergy of this national church was established by mobilising regional and international networks. By considering these clerics as go-between experts, this article aims to decrypt a complex process of territorialisation and transnationalisation of the Melkite Church.

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2

Khater, Akram. "“GOD HAS CALLED ME TO BE FREE”: ALEPPAN NUNS AND THE TRANSFORMATION OF CATHOLICISM IN 18TH-CENTURY BILAD AL-SHAM". International Journal of Middle East Studies 40, nr 3 (sierpień 2008): 421–43. http://dx.doi.org/10.1017/s0020743808081002.

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On 10 June 1738 Maria Qari wrote her Catholic Melkite bishop, Athnasius Dahhan, an emphatic letter rejecting the authority of the Melkite church to impose the Eastern rite Rule of Saint Basil upon her and her fellowʿabidāt(devotees). She unequivocally states, “It is important that your Excellency knows once and for all that I will only adopt the Augustinian Rule with the Ordinances of Saint Francis de Sales. I will not become a nun under any other circumstances, for God has called me to be free from all that binds my spirit, and I will not accept any oversight [from the Melkite church] . . . Four Jesuit missionaries are in agreement with me on this point.” This is but one missive in a voluminous record of equally rancorous discourses that spanned the better part of two decades (1730–48) and entangled the ten Aleppan devotees, their Jesuit confessors and supporters, the Melkite Church, and the Vatican.

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O'MAHONY, Antony. "Louis Massignon, the Melkite Church and Islam". ARAM Periodical 20 (31.12.2008): 269–97. http://dx.doi.org/10.2143/aram.20.0.2033133.

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Laham, Gregorios III. "The Ecumenical Commitment of the Melkite Greek Catholic Church". Downside Review 135, nr 1 (styczeń 2017): 3–20. http://dx.doi.org/10.1177/0012580616657245.

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The Ecumenical Commitment of the Melkite Greek Catholic Church has been at the centre of its ecclesiology and theological thought especially in relation to its sister-church the Greek Orthodox Patriarchate of Antioch since the Second Vatican Council. The Antiochene context has provided a unique and creative context for a renewed ecumenical engagement as viewed through the developing relations between the Greek Orthodox Patriarchate of Antioch and the Melkite Greek Catholic Church. This paper sets out in detail how these relations have developed over the last decades, however, with the caveat that the author, Patriarch Gregorios III who has been deeply involved in these discussions, notes that the significant proposals mentioned in the final part of this article remain to be received within the wider ecclesial communities.

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5

Maggiolini, Paolo. "Changes and Developments of the Latin Patriarchate and the Melkite Catholic Church in the Post-Great War Lands of Palestine and Transjordan". Social Sciences and Missions 32, nr 3-4 (12.11.2019): 239–80. http://dx.doi.org/10.1163/18748945-03203015.

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Abstract Reconsidering the relationship between the Latin Patriarchate of Jerusalem and the Melkite Catholic Church, the paper aims to analyze the changes and developments of the Catholic Church’s presence in post-World War I Palestine and Transjordan. It specifically examines how the dialectic and debate on the issue of Arabization and Latin-Melkite competition during the Mandate period went beyond the traditional inter-Church rivalry, epitomizing the progression of a complex process of reconfiguring the Catholic ecclesiastical and missionary presence in the Holy Land in efforts to amalgamate and harmonize its “national-local” and “transnational” scopes and characters. The paper will specifically look at the local Catholic dimension and its religious hierarchies to understand the logic behind their positioning in regard to such issues. This perspective makes it possible to reveal how local religious Catholic leaderships (of both the Latin Patriarchate and Melkite Catholic Church) sought to interpret and promote the reconfiguration of their respective Church and religious community organizations and structures in these two lands during the Mandate. The intra-Catholic perspective will help us understand how intra-denominational as well as inter-denominational competition acted as tools for missionary, ecclesiastical and community development as well as a catalyst of change, anticipating most of the issues that still characterize the complex position and condition of the Church in this territory.

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6

CHRYSOSTOMIDES, ANNA. "Creating a Theology of Icons in Umayyad Palestine: John of Damascus’ ‘Three Treatises on the Divine Images’". Journal of Ecclesiastical History 72, nr 1 (20.08.2020): 1–17. http://dx.doi.org/10.1017/s002204692000007x.

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John of Damascus (c. 655–745) is a striking figure in church history as a defender of icon veneration and as a Church Father who maintained Byzantine Orthodoxy despite living under Muslim rule. His life amongst Muslims and his association with the Umayyad Melkite Christian community, the Christian Church which attempted to maintain an adherence to Byzantine Orthodoxy after the Arab conquest, is often associated with his defence of icons. However, most scholarship claims that his Three treatises on the divine images were written solely against Byzantine iconoclasm. This article provides a close reading of his Treatises focusing on themes which overlap with contemporary Jewish and Muslim debates on figurative images, arguing that John wrote his Treatises in an attempt to create a seminal Melkite theology on icons for both Byzantine and Umayyad Christians faced with iconoclastic arguments from all three Abrahamic faiths.

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Abou Ackl, Rand. "Kharetat al mousafer, an 18th-century proskynetarion of Jerusalem and The Holy Land from Saydnaia". Chronos 40 (6.01.2020): 95–118. http://dx.doi.org/10.31377/chr.v40i.640.

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In this article, I discuss a proskynetarion icon of the Holy Land and Jerusalem, called the Kharetat al mousafer, located in Saydnaia Monastery in Syria. The relationship between pilgrimages and proskynetaria, which served as a tool of Christian propaganda, will be discussed with a focus on the Saydnaia proskynetarion as a case study, showing the way of the Melkite painter, Issa al-Qudsi depicted the Holy Land topography. In this icon, the Holy Sepulchre (Church of Resurrection) was also represented, opening a discussion around proskynetaria in Syria during the eighteenth century.

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8

Gołgowski, Tadeusz. "Początki Kościoła monofizyckiego w Egipcie". Vox Patrum 57 (15.06.2012): 167–80. http://dx.doi.org/10.31743/vp.4125.

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The author presents the history of the Church of Egypt after the Council of Chalcedon (451), and trying to determine the final destruction of the unity of Patriarchate of Alexandria. At the beginning of the crisis were the decisions taken at the Council, but the process of creating a separate patriarchates (Melkite and Monophysite) in Egypt last long. Some researchers, such as William H.C. Frend, consider turning point in this process the death of the Emperor Justinian (565), while in the East began to create a separate Monophysite Church hierarchy. Such conclusions appear premature regards Egypt, although these may be correct with regard to Syria. It seems that the creation of two separate Christian Churches in Egypt take place in Egypt later, during the reign of Emperor Heraclius (610-641).

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9

Khater, Akram. "“GOD HAS CALLED ME TO BE FREE”: ALEPPAN NUNS AND THE TRANSFORMATION OF CATHOLICISM IN 18TH-CENTURY BILAD AL-SHAM". International Journal of Middle East Studies 40, nr 3 (sierpień 2008): 443a. http://dx.doi.org/10.1017/s002074380808135x.

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This article tells the story of ten Catholic women from Aleppo who, in the early part of the 18th century, sought to establish their own convent in the district of Kisrawan, Lebanon. Their project became the center of a conflict that entangled the devotees, their Jesuit confessors and supporters, the Melkite Church, and the Vatican. Thus, their story is a prism through which to refract the relationships among gender, class, and religion in the Levant. In particular it sheds light on the role of gender in the construction of a “modern” Catholicism. I contend that modernization predates the 19th century in the Middle East and question the opposition of secularism and history versus religion and faith as an artifact of modernity

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10

Blau, Joshua. "A Melkite Arabic literary lingua franca from the second half of the first millennium". Bulletin of the School of Oriental and African Studies 57, nr 1 (luty 1994): 14–16. http://dx.doi.org/10.1017/s0041977x00028068.

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After the Islamic conquest, the Greek Orthodox, so-called Melkite ( = Royalist), church fairly early adopted Arabic as its literary language. Their intellectual centres in Syria/Palestine were Jerusalem, along with the monaster ies of Mar Sabas and Mar Chariton in Judea, Edessa and Damascus. A great many Arabic manuscripts stemming from the first millennium, some of them dated, copied at the monastery of Mar Chariton and especially at that of Mar Saba, have been discovered in the monastery of St. Catherine on Mount Sinai, the only monastery that has not been pillaged and set on fire by the bedouin. These manuscripts are of great importance for the history of the Arabic language. Because Christians were less devoted to the ideal of the ‘arabiyya than their Muslim contemporaries, their writings contain a great many devi ations from classical Arabic, thus enabling us to reconstruct early Neo-Arabic, the predecessor of the modern Arabic dialects, and bridge a gap of over one thousand years in the history of the Arabic language.

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11

Kronegger, Bernhard. "A schism in the Melkite Church? The conflict surrounding the seminary of Saint Anne during the Mandate period". Contemporary Levant 6, nr 1 (2.01.2021): 78–94. http://dx.doi.org/10.1080/20581831.2021.1881716.

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Sadowski, Michał. "Arabscy chrześcijanie wobec fatum. ‘Abdallāh ibn al-Faḍl al-Anṭākī i jego traktat "O obaleniu wyroku gwiazd"". Vox Patrum 62 (4.09.2014): 457–70. http://dx.doi.org/10.31743/vp.3596.

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‘Abdallāh ibn al-Faḍl al-Anṭākī is one of the most prolific writers of the Melkite Church within the confines of the Abbasid Caliphate during its mid period. From among hundreds of his various texts the Refutation of the sentences of the stars merits our attention due to its unceasing relevance. In short five sections of the treatise the author attempts to clarify his teaching on the issue of fate that continues to be discussed among the Christians at the time. Ibn al-Faḍl supports his exposition on the Patristic thought on fate, mostly elaborated by John Chrysostom. Among the sources of the treatise, we also find an explicit reference to the Ancient writers, like Galen, and Muslim philosophers of the time. The paper aims to discuss the origin of Arab Christian teaching on fate and to deliver to the Polish reader its first Polish translation.

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13

Blake, Garth. "Child Protection and the Anglican Church of Australia". Journal of Anglican Studies 4, nr 1 (czerwiec 2006): 81–105. http://dx.doi.org/10.1177/1740355306064520.

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ABSTRACTIn the last decade the sexual abuse of children by some clergy and church workers in the Anglican Church of Australia has become a serious public issue. There have been criminal convictions, civil litigation, inquiries, Church discipline and resignations. Initial responses in the 23 dioceses were reactive and inconsistent. Beginning in 2001 the General Synod took initiatives to develop national strategies to respond to this growing crisis. The culmination of these initiatives occurred at the 2004 General Synod. By the passing of several resolutions and canons the Church at a national level expressed a commitment to, and set out detailed comprehensive and uniform strategies for, the protection of children.

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Young, Peter. "Series on Church and State Church and State in the Legal Tradition of Australia". Journal of Anglican Studies 1, nr 2 (grudzień 2003): 92–118. http://dx.doi.org/10.1177/174035530300100207.

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ABSTRACTThe relationship between church and state in Australia has been examined on many occasions, though principally by historians and theologians. This article examines how the legislature and courts of Australia have handled problems where there has been a conflict at the interface between secular and religious interests. The article deals with constitutional issues, conflict in education, in town planning and taxation as well as considering what we really mean by ‘church’ and ‘state’ in this context and how problems might manifest themselves in the twenty-first century.

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15

Pepper, Powell i Bouma. "Social Cohesion in Australia: Comparing Church and Community". Religions 10, nr 11 (1.11.2019): 605. http://dx.doi.org/10.3390/rel10110605.

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In a context of increasing ethnic and religious diversity, Australia’s future prosperity may depend, in part, on the ability to maintain social cohesion. Drawing on the framework developed by the Scanlon Foundation Social Cohesion Research Program, this study examines data from the 2016 National Church Life Survey and the 2016 Australian Community Survey to compare levels of social cohesion among Australian churchgoers and among the general population. Social cohesion metrics were stronger among churchgoers than the wider population across the domains of belonging, social justice, civic participation, acceptance of others and worth. Differences were also observed between Christian denominations on most domains, but with few exceptions, social cohesion among churchgoers from each denomination was still higher than that observed for all Australians. The findings suggest that Christian groups play a positive role in the promotion of social cohesion by building both bridging and bonding social capital among those who participate, but that these groups are unlikely to be a significant source of agitation to prevent some of the greatest contemporary threats to social cohesion.

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Blake, Garth. "General Synod of the Anglican Church of Australia". Ecclesiastical Law Journal 11, nr 1 (10.12.2008): 101–3. http://dx.doi.org/10.1017/s0956618x09001744.

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The 14th General Synod of the Anglican Church of Australia was held in Canberra, against a backdrop of a number of important circumstances. Within the Anglican Church, the Appellate Tribunal had determined by a 4 to 3 majority that there was nothing in the Constitution to prevent a woman becoming a diocesan bishop. Within Australia, there were issues of drought and climate. Within the Anglican Communion, there was the ongoing international turmoil over human sexuality.

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Blake, Garth. "Women Bishops in the Anglican Church of Australia". Ecclesiastical Law Journal 14, nr 3 (22.08.2012): 413–17. http://dx.doi.org/10.1017/s0956618x12000397.

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Blake, Garth. "General Synod of the Anglican Church of Australia". Ecclesiastical Law Journal 18, nr 1 (10.12.2015): 98–101. http://dx.doi.org/10.1017/s0956618x15000940.

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The 16th General Synod of the Anglican Church of Australia was held in Adelaide from 29 June to 3 July 2014. This report covers the major pieces of legislation dealt with at this session, as well as resolutions relating to the Anglican Communion, Church discipline and the Royal Commission into Institutional Responses to Child Sexual Abuse.

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Casiño, Tereso Catiil. "Winds of change in the church in Australia". Review & Expositor 115, nr 2 (maj 2018): 214–29. http://dx.doi.org/10.1177/0034637318761358.

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The history of Christianity in Australia had a humble but rich beginning. Its early foundations were built on the sacrifices and hard work of individuals and groups who, although bound by their oath to expand and promote the Crown, showed concern for people who did not share their religious beliefs and norms. Australia provided the Church with an almost unparalleled opportunity to advance the gospel. By 1901, Christianity emerged as the religion of over 90% of the population. Church growth was sustained by a series of revival occurrences, which coincided with momentous social and political events. Missionary work among the aboriginal Australians accelerated. As the nation became wealthier, however, Christian values began to erode. In the aftermath of World War II, new waves of immigrants arrived. When Australia embraced multiculturalism, society slid into pluralism. New players emerged within Christianity, e.g., the Pentecostals and Charismatics. Technological advancement and consumerism impacted Australian society and the Church. By 2016, 30% of the national population claimed to have “no religion.” The Australian Church today navigates uncharted waters wisely and decisively as the winds of change continue to blow across the dry, barren spiritual regions of the nation.

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Cherem, Youssef Alvarenga, i Danny Zahreddine. "Integration, conflict, and autonomy among religious minorities in the late Ottoman Empire: the Greek-Catholic (Melkite) Church and sectarian turmoil in Mount Lebanon and Damascus". Estudos Internacionais: revista de relações internacionais da PUC Minas 8, nr 4 (18.02.2021): 59–79. http://dx.doi.org/10.5752/p.2317-773x.2020v8n4p59-79.

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The 19th century was a time of social and political upheaval for the Ottoman Empire. To contend with dwindling territories, uprisings, unrest, and international military, political, and economic pressure, it had to overcome structural deficiencies in the armed forces, economy, and State bureaucracy that kept it lagging behind its European counterparts. The modernizing impetus ultimately took the form of full-fledged legal and institutional reform by mid-century, transforming but also unsettling the Ottoman State and society. In this article we discuss a central component of those reforms and of the international relations of the Ottoman Empire in the 19th century: the legal status of non-Moslem minorities. We frame our discussion in the analysis of two moments: the official recognition of the Greek-Catholic (Melkite) religious community in 1848 and the sectarian civil conflict in Mount Lebanon and Damascus in 1860. The intersecting vectors of economical, religious and political interests in their local, regional and international dimensions will be fleshed out, evincing a more nuanced and multilayered, and less monolithic and state-centered, approach toward the international relations of the late Ottoman Empire and the working of its institutions.

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Edwards, Denis. "Synodality and primacy: Reflections from the Australian Lutheran/Roman Catholic Dialogue". Pacifica: Australasian Theological Studies 28, nr 2 (czerwiec 2015): 137–48. http://dx.doi.org/10.1177/1030570x16648972.

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A fundamental level of Receptive Ccumenism is that of the reception by a dialoguing church of an institutional charism of a partner church as a gift of the Spirit. It is proposed here that in the Lutheran/Roman Catholic Dialogue in Australia, this kind of receptivity has been evident in two ways. First, at least in part through this dialogue, the Lutheran Church of Australia has come to a new reception of episcopacy. Second, in and through this same dialogue, Roman Catholic participants have come to see that their church has much to receive from the Lutheran Church of Australia with regard to synodality, above all in fully involving the lay faithful in synodal structures of church life.

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Strong, Rowan. "An Antipodean Establishment: Institutional Anglicanism in Australia, 1788–c. 1934". Journal of Anglican Studies 1, nr 1 (sierpień 2003): 61–90. http://dx.doi.org/10.1177/174035530300100105.

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ABSTRACTThis article argues that the Church of England in Australia maintained for most of this period a culture of conservative political and social values. This conservative culture was a consequence of the Church of England being a subordinate partner in the hegemony of the ruling landed classes in England. In Australia, the Church of England, while never legally established, continued to act as though it was, and to strongly uphold conservative political and social values long after its monopolistic connection with the state had any practical reality. Consequently, the Church of England in Australia supported conventional values and solutions to social problems and marginalized Anglicans who challenged its prevailing conservatism. The catalysts for a change in this prevailing institutional culture were the First World War and the Great Depression. These challenges prompted the emergence within the institutional church of the beginnings of a more cautiously critical outlook towards the social status quo.

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Griffith, Sidney H. "Anthony David of Baghdad, Scribe and Monk of Mar Sabas: Arabic in the Monasteries of Palestine". Church History 58, nr 1 (marzec 1989): 7–19. http://dx.doi.org/10.2307/3167675.

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Forty years ago George Every called the attention of the scholarly world to the likelihood that in the oriental patriarchates after the time of John of Damascus the Arabic language increasingly became the language of the Melkite, or Roman (rūmī), community of Christians in the caliphate. They came to use Arabic, Every suggested, not only for scholarly purposes, but even for the divine liturgy, at least for the Scripture lessons.1In the years since Every made these observations it has become increasingly clear that not only was there such an increase in the use of Arabic in the church during the first Abbasid century, but that the crescendo in the use of Arabic went hand in hand with the diminishment of Greek as a language of church scholarship in the monasteries of the Holy Land from early Abbasid times, perhaps even until the Ottoman period, when the so-called “Rūm Millet” reintroduced the control of Greek speakers in the Jerusalem patriarchate.2Accordingly, one might speak of the first flowering of Christian life in Arabic in the Holy Land as having occurred during the three centuries stretching from 750, the beginning of the Abbasid caliphate, to around the year 1050, the eve of the crusader period in Near Eastern history.3And the documentary evidence for the literary activity of the Holy Land monks who wrote in Arabic during this period is largely the archive of “old south Palestinian texts” which Joshua Blau studied for his Grammar of Chrtstian Arabic.4

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SC, Garth Blake. "The General Synod of the Anglican Church of Australia". Ecclesiastical Law Journal 8, nr 36 (styczeń 2005): 95–96. http://dx.doi.org/10.1017/s0956618x00006086.

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Pitman, Julia. "Feminist Public Theology in the Uniting Church in Australia". International Journal of Public Theology 5, nr 2 (2011): 143–64. http://dx.doi.org/10.1163/156973211x562741.

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AbstractThis article considers the expression of Protestant feminist public theology by the first women to gain access to leading positions in the Uniting Church in Australia, which was inaugurated in 1977. Roman Catholic and Protestant feminist theologians have started to provide theories of feminist public theology. The case studies of Lilian Wells, first Moderator of the Synod of New South Wales, and Jill Tabart, first woman President of the Assembly of the Uniting Church, provide evidence for the revision of these theories. The article argues that both the desire for and the expression by women of feminist public theology has a history that is longer than might be assumed. It also argues that such history confirms but also challenges aspects of received theories of feminist public theology, and that the two cases outlined below provide insight into the constraints inherent in the expression of feminist public theology in Protestant denominations such as the Uniting Church in Australia.

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Parkinson, Patrick N., R. Kim Oates i Amanda A. Jayakody. "Child Sexual Abuse in the Anglican Church of Australia". Journal of Child Sexual Abuse 21, nr 5 (1.09.2012): 553–70. http://dx.doi.org/10.1080/10538712.2012.689424.

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Hilliard, David. "Church, family and sexuality in Australia in the 1950s". Australian Historical Studies 27, nr 109 (październik 1997): 133–46. http://dx.doi.org/10.1080/10314619708596048.

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Shanahan, Mairead. "‘An Unstoppable Force for Good’?: How Neoliberal Governance Facilitated the Growth of Australian Suburban-Based Pentecostal Megachurches". Religions 10, nr 11 (3.11.2019): 608. http://dx.doi.org/10.3390/rel10110608.

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Hillsong Church has received significant scholarly attention, which has observed the church’s rapid local and global growth. Several other Australian-based Pentecostal churches demonstrate a similar growth trajectory to Hillsong Church, namely: C3 Church, Citipointe Church, Planetshakers, and Influencers Church. To further scholarly understanding of aspects of this rapid growth, this paper discusses the emergence of economic rationalist policies which led to the neoliberal governance context in Australia. The paper argues that the emergence of this policy context, which emphasises marketization and privatisation, provided opportunities for suburban-based Pentecostal churches to expand activities beyond conducting worship services. The paper analyses materials produced by Hillsong Church, C3 Church, Citipointe Church, Planetshakers, and Influencers Church and associated educational, charity, and financial organisations. Through this analysis, the paper finds that the emergence of a neoliberal governance context in Australia provided opportunities for these churches to expand activities beyond traditional worship ceremonies to include additional activities such as running schools, Bible colleges, community care organisations, charity ventures, and financial institutions. The paper shows how economic rationalism and neoliberalism assisted in providing a context within which Australian-based suburban Pentecostal churches were able to take opportunities to grow aspects of church organisation, which helped to develop a global megachurch status. In this way, these churches took up opportunities that changes in political circumstances in Australia provided, developing a theology of growth actualised in expanding church-branded activities around the globe.

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Casidy, Riza, i Yelena Tsarenko. "Perceived benefits and church participation". Asia Pacific Journal of Marketing and Logistics 26, nr 5 (4.11.2014): 761–76. http://dx.doi.org/10.1108/apjml-04-2014-0055.

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Purpose – The purpose of this paper is to examine the relationship between perceived benefits and church participation among regular and irregular church goers (ICG). Design/methodology/approach – The research incorporates a descriptive research design. In total, 564 questionnaires were completed by active and relapsed members of churches in Australia. Hierarchical regression analysis was conducted to examine the relationship between constructs. Findings – This study provides empirical evidence that perceived spiritual and social benefits have a positive and significant relationship with church participation in both regular and ICG sample group. Perceived purpose-in-life (PIL) benefits are not related to church participation in both sample groups. Practical implications – The findings may guide leaders of religious organisations to understand the importance of spiritual and social benefits in attracting prospective church members. The marketing message of religious organisation should therefore focus on spiritual and social appeals. Originality/value – Past researchers have not looked into the dynamic relationships between perceived benefits and church participation among regular and irregular church members, particularly in Australia, hence research is to be called for in this area. The study provides a further empirical support for the importance of social benefits within the church settings.

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Openshaw, Kathleen. "The Universal Church of the Kingdom of God in Australia: A church of non-Brazilian migrants". Social Compass 68, nr 2 (21.04.2021): 231–44. http://dx.doi.org/10.1177/00377686211001028.

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The Universal Church of the Kingdom of God (UCKG) is a Brazilian neo-Pentecostal megachurch. Over the past 40 years, it has established branches in over 100 countries among the economically and socially marginalised. This holds true in Australia, where congregants are disenfranchised migrants from diverse ethnic backgrounds and (former) refugees. Drawing on 2 years of ethnographic research in the UCKG’s Australian headquarters, this article explores why a Brazilian church, with a seemingly disagreeable character, attracts a multicultural migrant congregation in Australia. I argue that the UCKG is attractive to these congregants because it provides a space where its followers’ ethnicity is accepted; its cosmovision is easily translated to its congregation’s diverse spiritual sensibilities; and it offers ‘pioneering techniques’ to overcome life obstacles for those on the margins of Australian society. This work contributes to scholarly literature concerning Brazilian religiosity outside of Brazil, and the role religion plays in migrant settlement.

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Koepping, Elizabeth. "Spousal Violence among Christians: Taiwan, South Australia and Ghana". Studies in World Christianity 19, nr 3 (grudzień 2013): 252–70. http://dx.doi.org/10.3366/swc.2013.0060.

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Local, often unconscious, understanding of male and female informs people's views irrespective of the religious ideology of (for Christians) the imago dei. This affects church teaching about and dealings with spousal violence, usually against wives, and can be an indicator of the failure of contextualising, from Edinburgh to Tonga and Seoul to Accra, actually to challenge context and ‘speak the Word of God’ rather than of elite-defined culture. In examining five denominations (Assembly of God, Methodist, Lutheran, Roman Catholic, True Jesus Church) in Ghana, South Australia and Taiwan, ecclesial attitudes to divorce are shown to have a crucial effect on an abused woman's decision regarding the marriage, especially where stated clerical practice differs from precept. Adding that to the effects of church teaching, the side-lining of pressure and support groups and the common failure of churches to censure spousal violence of pastors, leads the writer to suggest that any prophetic voice is strangled by shameful culture-bound collusion.

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Karam, John Tofik. "Misturando massihiyin aos limites do Estado laico". Revista Territórios e Fronteiras 13, nr 2 (1.04.2021): 99–114. http://dx.doi.org/10.22228/rt-f.v13i2.1044.

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Este trabalho indaga sobre a aparente “mistura” de massihiyin (cristãos em árabe), tanto da igreja ortodoxa do patriarcado antioquina quanto dos ritos maronita e melquita (ou oriental) que pertencem à igreja católica romana. Argumenta-se que a “mistura” significa não a diluição mas a contenção e a conversibilidade da diferença. Por um lado, os maronitas, os melquitas e os ortodoxos de origem árabe adotaram o catolicismo de rito latino, protestantismo e em menor grau, espiritismo, umbanda e candomblé. Por outro lado, os brasileiros sem nenhuma ascendência árabe se converteram às denominações maronita, melquita e ortodoxa. A diferença cristã árabe é construída e contida no que o antropólogo Richard Wilk chamou de “estrutura da diferença comum”. O conteúdo cultural assume uma forma “mutuamente inteligível,” se variável, na chamada “mistura”. Em vez de ser um benefício ou direito outorgado do Estado laico, a construção minoritária desses e outros sujeitos revela a própria contradição ainda não-resolvida do laicismo. This work explores the apparent “mixture” of massihiyin (Christians in Arabic), both from the Orthodox Church of the Antiochian Patriarchate and from the Maronite and Melkite (or Eastern) rites that belong to the Roman Catholic Church. It is argued that “mixing” means not dilution but containment and convertibility of difference. On the one hand, Maronites, Melchites and Orthodox of Arab origin adopted the Catholicism of Latin rite, Protestantism and to a lesser extent, Spiritism, Umbanda and Candomblé. On the other hand, Brazilians with no Arab ancestry converted to the Maronite, Melkite and Orthodox denominations. Arab Christian difference is constructed and contained in what anthropologist Richard Wilk called "the structure of common difference". Cultural content takes on a “mutually intelligible” form, if variable, in the so-called “mixture”. Instead of being a benefit or right granted by the secular state, the minority construction of these and other subjects reveals the unresolved contradiction of secularism and the secular state.Este trabajo indaga sobre la aparente "mezcla" de massihiyin (cristianos en árabe), tanto de la Iglesia Ortodoxa del Patriarcado Antioqueño como de los ritos maronitas y melkitas (u orientales) que pertenecen a la Iglesia Católica Romana. Se argumenta que "mezclar" significa no dilución sino contención y convertibilidad de la diferencia. Por un lado, los maronitas, melquitas y ortodoxos de origen árabe adoptaron el catolicismo de rito latino, el protestantismo y, en menor medida, el espiritismo, el umbanda y el candomblé. Por otro lado, los brasileños sin ascendencia árabe se convirtieron a las denominaciones maronita, melquita y ortodoxa. La diferencia cristiana árabe está construida y contenida en lo que el antropólogo Richard Wilk llamó "la estructura de la diferencia común". El contenido cultural adquiere una forma "mutuamente inteligible", si es variable, en la llamada "mezcla". En lugar de ser un beneficio o un derecho otorgado al estado secular, la construcción minoritaria de estos y otros temas revela la contradicción muy no resuelta del secularismo.

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Awuku-Gyampoh, Ransford Kwabena, i Justina Sarpong-Akoto. "Strategic Youth Management: Returning the Youth to Church in Australia". Advances in Social Sciences Research Journal 8, nr 4 (13.04.2021): 71–76. http://dx.doi.org/10.14738/assrj.84.9975.

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In a brief review of scholarship, this paper presents the general assessment of Church decline among the Youth in Australia. Journals, books, magazines, and websites information were the resources employed in the analyses. It was discovered that the spiritual and personal growth, discipleship role, and mission life/work determine the young adult's understanding of the church and environment. Lack of interest, busy life schedule, political issues, and people-pleasing were found to have triggered why the young ones have declined in their church attendance. The review recommended that effective youth ministry is possible if there is a specific and time slot for busy life schedule people; pastors adopt strategic ministry to the youth and focus on enhancing the youth's philosophical thoughts. The findings would help appropriate youth ministry in the contemporary context. Future researchers may consider the explanatory or exploratory mixed-methods design.

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Connolly, Noel. "Pope Francis’ Relevance and Challenge to the Church in Australia". Society of Theology and Thought, nr 81 (31.12.2018): 167–209. http://dx.doi.org/10.21731/ctat.2018.81.167.

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Coleman, Karen. "The Politics of Abortion in Australia: Freedom, Church and State". Feminist Review, nr 29 (1988): 75. http://dx.doi.org/10.2307/1395150.

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Hynd, Douglas. "Church-related Welfare Agencies in Australia: Contracting and Institutional Secularisation". Journal for the Academic Study of Religion 32, nr 1 (23.09.2019): 72–98. http://dx.doi.org/10.1558/jasr.39067.

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Blake, Garth. "The Confidentiality of Confessions in the Anglican Church of Australia". Ecclesiastical Law Journal 17, nr 1 (11.12.2014): 46–52. http://dx.doi.org/10.1017/s0956618x14000908.

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On 1 July 2014 the General Synod of the Anglican Church of Australia passed the Canon Concerning Confessions 1989 (Amendment) Canon 2014, which creates a further exception to the confidentiality of a confession. Under this further exception, a member of the clergy is only required to keep the confession of a ‘serious offence’ confidential where reasonably satisfied that that the penitent has reported the serious offence to the police and, if the penitent is a church worker or a member of the clergy, to the Director of Professional Standards (section 2A(2)). In moving this Bill, I argued that the fundamental theological principle to which it gave expression is that the safety of the members of the Church and the public should be of paramount concern when considering the issue of the confidentiality of confessions, and that accordingly confessions must not operate as a cloak for the concealment of serious criminal offences.

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Coleman, Karen. "The Politics of Abortion in Australia: Freedom, Church and State". Feminist Review 29, nr 1 (maj 1988): 75–97. http://dx.doi.org/10.1057/fr.1988.26.

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Powell, Ruth, Mandy Robbins i Leslie J. Francis. "The psychological-type profile of lay church leaders in Australia". Mental Health, Religion & Culture 15, nr 9 (listopad 2012): 905–18. http://dx.doi.org/10.1080/13674676.2012.686478.

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UIDAM, C. "Why the Church Union Movement Failed in Australia, 1901–1925". Journal of Religious History 13, nr 4 (grudzień 1985): 393–410. http://dx.doi.org/10.1111/j.1467-9809.1985.tb00445.x.

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De Jong, Ursula, i Flavia Marcello. "Stewardship and renewal of catholic places of worship in Australia". Actas de Arquitectura Religiosa Contemporánea 6 (3.04.2020): 156–71. http://dx.doi.org/10.17979/aarc.2019.6.0.6236.

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The National Liturgical Architecture and Art Council (NLAAC) is an advisory body to the Bishops’ Commission for Liturgy of the Australian Catholic Bishops Conference, mandated to provide advice in the areas of liturgical architecture, art and heritage. The Council has prepared guidelines for use throughout the Catholic Church in Australia. The most recent of these documents, Fit for Sacred Use: Stewardship and Renewal of Places of Worship (2018) focusses on existing church buildings with particular reference to cultural heritage, and is the subject of this paper. Vatican II sought the full and active liturgical participation of all the people and so existing churches were reordered to foster inclusion. It is timely to consider questions around what constitutes our heritage and how it is valued. Fit for Sacred Use sets out the liturgical and heritage principles which are fundamental to conserving, renovating and reordering a church building. Its holistic approach considers how we renew our churches while honouring our heritage.

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42

Walker, Paul E. "Al-Ḥākim and the Dhimmīs". Medieval Encounters 21, nr 4-5 (1.12.2015): 345–63. http://dx.doi.org/10.1163/15700674-12342201.

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Dhimmī (non-Muslim subjects, mostly Christians and Jews, who were afforded protection by the Islamic state) persecution in Islamic Egypt included most notably that instigated by the Fatimid caliph al-Ḥākim from about 395/1004 until near the end of his reign in 411/1021. This ruler imposed burdensome restrictions and sumptuary regulations on Jews and Christians, causing significant numbers of them to adopt Islam. He also commenced the state-sponsored destruction of churches and synagogues, most famously the Church of the Holy Sepulchre. And yet, near the end, this same caliph relented, mitigating the severity of his previous policies. A general picture of what happened already exists, but the precise chronological order of these events and many of the exact details remain vague. Most importantly, we continue not to have a reason for his radically new policy. Al-Maqrīzī’s various accounts provide useful evidence although they hardly suffice. The Jewish reaction is far from clear. Two Christian histories, those by the Melkite Yaḥyā ibn Saʿīd of Antioch and the History of the Patriarchs of Alexandria, confirm many particulars. However none of this information explains why. Was al-Ḥākim moved to act as he did in response to, or in imitation of, the strikingly similar set of restrictive regulations imposed long before under the so-called “Pact of ʿUmar”?

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Blake, Garth. "Ministerial Duty and Professional Discipline in the Anglican Church of Australia". Ecclesiastical Law Journal 12, nr 1 (styczeń 2010): 53–70. http://dx.doi.org/10.1017/s0956618x0999038x.

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This article considers the question whether ministry in the Anglican Church of Australia is a profession as well as a vocation. After considering the context of child sexual abuse in the Church, and the contemporary practice of ministry, it examines whether it exhibits the four commonly recognised sociological marks of a profession: (1) specialised knowledge and skills; (2) service of fundamental human needs; (3) commitment to the other's best interest; and (4) structures for accountability.

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Awuku-Gyampoh, Ransford Kwabena, Justina Sarpong Akoto, Catherine Ocran i Bah Formijang. "Empirical Research on the Downturn in Church Attendance in Australia: The youth without Religion". International Journal of Social Science and Economics 1, nr 2 (27.07.2021): p6. http://dx.doi.org/10.22158/ijsse.v1n2p6.

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The church has played a significant role in the lives of Australia’s people since the European settlement. It used to provide several welfare services such as educational, health, and orphanages, even more than the government. Australian churches played a significant role in shaping the culture of Australians. Australia was the only country with no newspaper on Sunday as they kept Sunday as a regular holiday and kept everything closed. Indeed, for Australia’s farmers, religion was so important that they decided to remain clear of their religion and, in 1901, to lead up the Federation. As the years passed, church attendance reduced, and others chose no religion. Few considered religion as least important, resulting in an overall decline in Australia’s churches. The paper reiterated the downturn in church attendance in Australia, found reasons for the downturn, and how the youth can be driven to attend the church. Innovation, discipleship, evangelism, oneness, care, hospitality, service to the community, and social media presence were discovered to be strategies for motivating the younger generation, first-time worshippers and new converts to the church.

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White, Erin. "Book Review: The Church Made Whole: National Conference on Women in the Uniting Church in Australia 1990". Pacifica: Australasian Theological Studies 4, nr 2 (czerwiec 1991): 243–44. http://dx.doi.org/10.1177/1030570x9100400213.

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Blake, Garth. "Diocesan Autonomy and National Coherence in the Anglican Church of Australia". Ecclesiastical Law Journal 10, nr 1 (3.12.2007): 92–96. http://dx.doi.org/10.1017/s0956618x08000914.

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Edwards, William H. "The Church and Indigenous Land Rights: Pitjantjatjara Land Rights in Australia". Missiology: An International Review 14, nr 4 (październik 1986): 473–86. http://dx.doi.org/10.1177/009182968601400406.

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In this article the author, whose experience in cross-cultural communication as a missionary was used by a group of Australian Aboriginal people among whom he had worked to interpret their demand for title to their traditional land, outlines aspects of the traditional life of the Pitjantjatjara people and their conception of their relation to the land. Edwards traces the history of the dispossession of the land following European settlement, and the history of negotiations which led to the recognition of their title to the land under South Australian legislation. He comments on the role of the churches in these events and reflects on a Christian approach to indigenous land rights, noting that churches in other lands, in their mission work, are also involved with indigenous peoples in struggles to achieve just recognition to title for their land.

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Kortt, Michael A., Todd Steen i Elisabeth Sinnewe. "Church attendance, faith and the allocation of time: evidence from Australia". International Journal of Social Economics 44, nr 12 (4.12.2017): 2112–27. http://dx.doi.org/10.1108/ijse-05-2016-0140.

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Purpose The purpose of this paper is to examine the determinants of church attendance and the formation of “religious human capital” using a Becker-inspired allocation-of-time framework. Design/methodology/approach Data derived from three waves of the Household, Income and Labour Dynamics in Australia Survey were used to estimate a reduced-form two-equation system where the endogenous variables were frequency of attendance at religious services and intensity of faith. Findings The results indicate that while the hourly wage rate accounts for some of the variation in the attendance and faith regressions (i.e. higher wages lead to lower levels of attendance and faith), “allocation of time” variables like working long hours also influence these dimensions. The findings also suggest that the decision to attend or not or to have any faith at all is generally independent from economic factors. However, once the decision to attend or to have faith is made, an individual’s wage influences the degree of attendance or faith to a significant level. Originality/value The study contributes to this embryonic body of empirical literature by providing – to the best of the authors’ knowledge – the first results for Australia.

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Gascoigne, John. "Botany Bay Cargo: Church, State and the Shaping of European Australia". History Compass 6, nr 1 (styczeń 2008): 54–61. http://dx.doi.org/10.1111/j.1478-0542.2007.00496.x.

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McQuillan, Paul. "Youth Spirituality - A Reality in Search of Expression". Journal of Youth and Theology 3, nr 2 (17.02.2004): 8–25. http://dx.doi.org/10.1163/24055093-90000214.

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The disaffection of youth with institutional church in both Australia and the U.K. has been well documented. A number of writers in the field point to a remarkable level of spirituality amongst youth. This paper examines the conflicts apparent between young people and church as a means of expression of their spirituality. Some research findings in Australian High Schools are presented. A research survey was designed to determine the level of recognition among senior students of the types of experiences to which some might give a religious interpretation. The level of experiential spirituality among the groups was remarkably high while church allegiance remained low. Some comparisons between youth culture in Australia and the U.K. are made by reference to reports published in each country.

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