scholarly journals Changes of Christian Church Activities Regarding Churches as Tourism Object in the Case Study of four Christian Churches in Hakodate City

2017 ◽  
Vol 80 (5) ◽  
pp. 459-464
Author(s):  
Kazusa MIKI ◽  
Hiromu ITO ◽  
Masanori TAKE
Keyword(s):  
Christian Church ◽  
Christian Churches

Perancangan Database Gereja Kristen Protestan Simalungun (GKPS) Mardingding, Kec. Silimakuta, Kab. Simalungun

2021 ◽  
pp. 51-56
Author(s):  
Romanus Damanik ◽  
Tiara Julia Sipayung
Keyword(s):  
Information Systems ◽  
Christian Church ◽  
Language Of Instruction ◽  
Christian Churches ◽  
Surrounding Environment ◽  
The People ◽  
Notice Board ◽  
The Many ◽  
The Church

The Simalungun Protestant Christian Church (GKPS) is a Christian Church of the Simalungun region initiated by the zendelling (evangelist) of the Rheinische Missionsgesellschaft (RMG), a German gospel preaching body as part of its efforts to spread the gospel to the Simalungun Tribe. Since the 1900s RMG established churches in Simalungun as part of huria Kristen Batak Protestant (HKBP) using Toba as the language of instruction. This independence continued until the HKBP congregation in Simalungun bathed itself into one district until finally totally independent to become GKPS and provide services for the surrounding environment in various fields (not just religious services). Of the many Protestant Christian Churches in Indonesia, one of them is the Simalungun Protestant Christian Church (GKPS) Resort Mardinding. This church is a place of worship and gathering of Protestant Christians. This church has many people, but not all tribes are in it. There are currently 423 KK. The provision of information to the people is currently still manual and still uses the announcement affixed to the notice board and also through the announcement from the church administrator who was in charge at the time of the service, this announcement could not contain all the necessary information. Researchers took a case study from GKPS Mardinding so that information systems can be developed using technology that is developing today, namely using websites to store information faster and more accurately.

Christianity and the Classics

1944 ◽  
Vol 13 (37) ◽  
pp. 1-9
Author(s):  
W. B. Stanford
Keyword(s):  
Christian Schools ◽  
Classical Rhetoric ◽  
Historical Survey ◽  
Alexander The Great ◽  
Christian Church ◽  
Classical Education ◽  
Christian Churches ◽  
Christian Literature ◽  
The Church

‘What has Athens to do with Jerusalem?’ cries Tertullian of Carthage when the Christian Church was barely two centuries old, ‘what harmony is there between Plato's Academy and the Church?’ Then, with all the mastery of eloquence that he had learned in the school of classical rhetoric, he denounces non-Christian literature as pernicious—‘We have no need of curiosity going beyond Christ Jesus, nor of inquiry beyond the Gospel.’The question might still be crudely asked to-day—Why teach pagan literature in Christian countries and Christian schools? Some may answer that the problem and the conflict are past; none of the greater Christian churches opposes classical education now; on the contrary the clergy mostly encourage it, while it is the scientists that object. But Christianity and the classics meet each other with different facets in different epochs. Sometimes these facets seem less adjustable than those before them. And some of the defences made for pre-Christian literature by Christians, and some of the uses they recommend for it, deserve attention still.What follows here is mainly an historical survey, and necessarily a very sketchy one. It must begin long before our Lord's time, at the death of Alexander the Great in 323 B.C. By that time Palestine and Egypt, the two great centres of Judaism, had come under Greek rule. After Alexander's death both these regions were taken over by Ptolemy. He and his namesake successors were enlightened and tolerant monarchs. Under their rule Hellenism gained ground among the Jews both at Jerusalem and at Alexandria.

Onesimus A case study of slave conversion in early Christianity

1996 ◽  
Vol 3 (3) ◽  
pp. 259-281 ◽  
Author(s):  
N.H. Taylor
Keyword(s):  
Religious Conversion ◽  
Early Christianity ◽  
Early Church ◽  
Religious Practices ◽  
Historical Reconstruction ◽  
Christian Church ◽  
Christian Community ◽  
The World

AbstractScholarly interest in Onesimus has tended to focus on the history behind the letter to Philemon, the nature of Paul's request to Philemon, and the degree to which Philemon acceded to it. This study seeks to address these and other questions against the background of slavery and the religious practices of domestic slaves in the world of early Christianity. The case af Onesimus can illuminate the place of slaves in the early Church, and thereby broaden our understanding of religious conversion in early Christianity. The historical reconstruction offered here is that Onesimus sought the mediation of Paul in his dispute with Philemon. Paul seeks Onesimus's restoration to Philemon's household, and to the Christian community which gathered there. In leaving Philemon's house Onesimus had abandoned also the Christian church to which he had previously belonged, and Paul sought his reinstatement to both household and church. The study concludes with an application of Snow and Machelek's typology of the religious convert to Onesimus, as reflected in Paul's ideology as given expression in Philemon.

scholarly journals Fra huskult til basilika

2004 ◽  
Author(s):  
Per Bilde
Keyword(s):  
Lecture Hall ◽  
Christian Church ◽  
Near Eastern ◽  
Early Christian ◽  
Christian Churches ◽  
Dwelling House ◽  
The New Testament ◽  
Church Building ◽  
History Of ◽  
Dining Room

It is still an astonishing fact that no material remains of early Christian churches have been found antedating the building in Dura-Europos at the Euphrat River in present day Iraq. It was a usual private dwelling house that in 241 was rebuilt and transformed into a Christian cult place. This building, however, in no way resembled the magnificent Christian basilicas that were built from the time of Constantine the Great (ruling 306/324-337), and only the baptistery in the rebuilt houses proves that it actually was a Christian building. In the present article I briefly scetch the history of the development of the Christian cult building from the private meeting places at the time of the New Testament to the Constantinian basilicas. The main purpose, however, is to discuss the character of the Christian cult house in relation to a number of related earlier and contemporary types of buildings such as the classical Hellenistic-Roman temples, the Jewish synagogue and a number of Graeco-Roman buildings that can be reagrded as historical forerunners of the Christian church building: the Greek counsel hall (bouleutêrion), the hall of initiation (e.g. Eleusis), the lecture hall (such as gymnasium and stoa), the Greek and Near Eastern cult theatres, the roman basilica and the Roman mithraeum. From the beginning, obviously, the Christian cult building  was a meeting house like the Greek counsel hall, the roman basilica and the Jewish synagogue. But it was also a dining room, and, at least from 241, with thebatistery in Dura-Europos, it also became a hall of initiation. Thus, the Christian cult building developed by uniting a number of eatlier types of buildings, secular and sacred, and from the time of Constantine, the Christian basilica united the secular Greek meeting house, which was continued and further developed in the Jewish synagogue, the Greek hall of initiation, and the classical Graeco-Roman Temple.

scholarly journals TUGAS DAN TANGGUNGJAWAB GURU SEKOLAH MINGGU TERHADAP MASA DEPAN GEREJA

2020 ◽  
Vol 4 (2) ◽  
pp. 30-39
Author(s):  
Hasudungan Simatupang
Keyword(s):  
Learning Process ◽  
Sunday School ◽  
Learning Objectives ◽  
Early Age ◽  
Learning Method ◽  
Christian Church ◽  
School Teachers ◽  
Christian Churches ◽  
Research Show

The purpose of this study was to determine the role of Sunday school teachers in organizing a series of learning processes not just the responsibility of filling free time on Sundays. This type of research is qualitative, using devotional theological research methods trying to apply the meaning of discourse to the reader's personal life without being separated from the learning objectives. The results of this qualitative research show the role of Sunday school teachers in preparing the ecclesiastical generation through the learning process as an effort to foster a generation of Christian churches from an early age. The tendency to use the learning method used, namely participatory fun, is very suitable for children, it can be followed through prayer, spiritual chanting, alphabeticism, followed by psychomotor (physical) movements in interpreting the discourse of a number of previously set learning objectives. The children were very loved by God, and the children showed enthusiasm to praise God, they were very excited in a cheerful atmosphere following the fun learning process. Thus it can be concluded how important the role of Sunday school teachers is to prepare the Christian church generation from an early age according to God's will.BAHASA INDONESIA ABSTRACT: Tujuan penelitian ini untuk mengetahui peran guru Sekolah Minggu menyelenggarakan serangkaian proses pembelajaran tidak sekedar tanggung jawab mengisi waktu senggang pada hari minggu Jenis penelitian ini kualitatif, menggunakan   metode penelitian teologis devosional berusaha menerapkan makna wacana  pada kehidupan pribadi pembaca tanpa dapat dipisahkan dari tujuan pembelajaran.  Hasil penelitian kualitatif ini memperlihatkan peran guru Sekolah Minggu mempersiapkan generasi gerejawi melalui proses pembelajaran sebagai upaya pembinaan  generasi gereja Kristen sejak dini. Kecenderungan pemanfaatan metode pembelajaran yang digunakan yakni partisipatif menyenangkan sangat cocok bagi anak-anak, dapat diikuti  melalui doa, nyanian rohani, mengabjad, diikuti gerakan-gerakan psikomotorik (fisik) dalam memaknai wacana sejumlah tujuan pembelajaran yang ditetapkan sebelumnya. Anak-anak sangat disayangi Tuhan, dan anak-anak menunjukkan antusiasme memuji Tuhan sangat bergelora dalam suasana riang gempita mengkuti proses pembelajaran menyenangkan. Dengan demikian disimpulkan betapa pentingnya peran guru sekolah minggu mempersiapkan generasi gereja Kristen sejak dini sesuai kehendak Tuhan.

scholarly journals Religious pluralism and its implications for church development

2020 ◽  
Vol 76 (3) ◽  
Author(s):  
George C. Asadu ◽  
Nicholas Asogwa ◽  
Benjamin C. Diara
Keyword(s):  
Religious Pluralism ◽  
Religious Conversion ◽  
Religious Conflict ◽  
Religious Tolerance ◽  
Christian Church ◽  
Church Development ◽  
Proper Place ◽  
Historical Approach ◽  
Secondary Sources ◽  
Christian Churches

Religious pluralism model holds the belief that there is virtue in every religion, just as all religions are good and are of equal value. It does not consider religion’s particularity but is interested in the ideas that have not favoured any religion. The issue with this concept is not its assertion of the validity of all religions. It is rather with its denial of the finality of any religion as the way by which people could come to God. Hence, it allows the existence of multiple religions in a given society and encourages religious tolerance. The beauty of pluralism is its flexibility which makes religious practicing a wilful act and religious conversion a choice and not a force, although it has the tendency to encourage syncretism. This research examines critically the implications of pluralism using historical approach on the development of Christian church. Data for the research were basically obtained from secondary sources. The findings reveal that although religious pluralism has its negative sides, it gives the much needed boost to development of church if its tenets are followed. Accordingly, the article recommends that Christian churches in pluralist societies such as Nigeria should imbibe the virtues of religious tolerance, and dialogue, if they want to remain alive and continue to be relevant.Contribution: Religious pluralism is a panacea to inordinate and incessant religious conflict, if given its proper place in Nigeria, will breed religious tolerance, peace and progress. This work would be of immense of benefit to government, missionaries and students across all strata of discipline.

The Earliest Christian Churches in England

Antiquity ◽  
1929 ◽  
Vol 3 (9) ◽  
pp. 65-74 ◽  
Author(s):  
C. R. Peers
Keyword(s):  
Christian Church ◽  
The West ◽  
Christian Churches ◽  
North And South ◽  
The Church ◽  
Definite Proof

The earliest Christian churches of England must have been built‘while the Romans yet dwelt in Britain’. It is quite possible that some remains of them exist, unrecognized by modern eyes, and offering in their arrangements none of the conventions which have since so greatly influenced the development of the church plan. But we have at Silchester the plan of a building which has been claimed as a Christian church, probably of 4th century date, and of it we may say that if it be actually so—a matter which is not capable of definite proof,— it falls well enough into line with later churches of whose nature there can be no doubt. It is a little building with a rectangular nave flanked by side chambers or aisles and preceded by a porch. The nave ends in an apse, in this instance to the west, with transeptal chambers to north and south.

Retrenchment and Mainstreaming

2018 ◽  
Author(s):  
Massimo Introvigne
Keyword(s):  
Christian Church ◽  
Legal Case ◽  
Charity Commission ◽  
Bona Fide ◽  
Religious Body

This final chapter presents a case study of Brethren IV, known today as the Plymouth Brethren Christian Church (PBCC). It starts with a discussion of the legal case before the British Charity Commission, which lasted from 2006 to 2014, and finally led to the recognition of the PBCC as a bona fide religious body. The case is analysed in the context of controversies surrounding in various countries the PBCC and its schools. Some Christians accuse the PBCC of being heretic, and some secular ‘anti-cultists’ see in the PBCC a ‘cult’ harmful to its members and particularly to children. In general, these accusations fail to recognize how the PBCC is changing and evolving by adapting itself to its various host societies, without however renouncing its most distinctive (and controversial) characters, including the strict separation of believers and unbelievers.

Sign in / Sign up

Export Citation Format

Share Document