Questions related to Church History
During the lent of 2020 the COVID-19 pandemic hit the UK and a national lockdown was announced. This turned churches into overnight studios for broadcasting their live services and Zoom meetings and turning pastors into TV Host and producers.
According to Cressman (2001:46), the pandemic has impacted how societies function and relate to each other, and this is the reason why I am conducting this research on 3 Pentecostal churches in Slough, United Kingdom to discover how the pandemic affected the church, the community and its doctrinal theology. It is important for this research to be conducted as it highlights not just the theological aspect of an individual or community but opens up to discovering how individuals react to be isolated behaviour and how the church overcomes different situations it is facing through its community.
The gathering of believers according to Adebola (2020:224) is first read in the Acts of the Apostle (2:1-5) where they gathered in the temple to pray and before that to discuss the replacement of Judas Iscariot.
Scholars agree that the above event being described as the first Christian gathering. I agree with Adebola the community from the beginning has been centred around the church and not just from a theological factor but also a social factor. This exciting research will explore the activities taken by Pentecostal churches in Slough during the COVID-19 pandemic, and the differences they had to adjust to as an organisation to achieve the set goals by adhering to new religious rules.
This research will also show how the church and the community were affected from a theological manner, I will research the change in the delivery of service and methodology, the discouragement to not taking the vaccine and its effects on the church and its members. This research will look at the virtual church and the importance it has played in the existence of individual churches. Through interviews with members, we will investigate how members adapted to prayer meetings, bible study groups which were previously done collectively.
Hello, good afternoon. My name is Maria João Soares and I'm a Senior Researcher at Lisbon University (School of Arts and Humanities). I've published to chapters in Historia Geral de Cabo Verde, vols. II e III concerning church history. I will like to read the article concerning Nossa Senhora da Conceição church at Ribeira Grande and similar articles, because have read the one concerning Nossa Senhora da Luz church. Could someone send them to me?
Maria João Soares.
I have been involved in researching the effectiveness of representative missionary teachers in the South during the 19th century. I am interested in what qualifications were required in order to receive financial support, and how much and how often such teachers received money or materials. Who supplied what was needed to educate the poor? Did all teachers receive the same degree/amount of support? What conditions might cause withdrawal of support?
I am looking for some resources to help establish some of the earliest facts around key missionary personnel from pentecostal mission work. Can anyone help me?
I am currently working my way through the testimony from scripture in John Corrill's 1839 pamphlet on the early history of the church (see link #2 below). On page 14 of the pamphlet, when discussing the patriarchal blessing of Jacob bestowed upon Ephraim and Manasseh, John Corrill refers to "Genesis viii, 11, 20", which makes no sense. Given that the right chapter is Genesis 48, we can assume that the "xl" was dropped during write-up or printing. So no problem there. But the verses are confusing as well; in the modern KJV (which is aligned with the 1611 version at link #1 included below), the verses should be v16 and v19. Did the KJV have a different verse arrangement in the 1830s and 1840s, or was Corrill just quoting from memory, like Luther sometimes does, and missing it by a bit?
The phrase "unión hipostática" occurs once in the writings of San Juan de la Cruz, like a received phrase which came to his mind at that time. Where did he learn it? Not from St Thomas Aquinas - apparently, Thomas does not use that exact phrase. I have not found it in Duns Scotus (also taught at Salamanca where Juan studied), nor in Melchor Cano or Luis de León. Authors speak of personal union, or even of union according to the hypostasis. But the exact phrase is 'hypostatic union'. The exact Greek equivalent I find in Leontius of Byzantium, but that is a rather distant link. The Diccionario de Autoridades offers examples from the 17th century. In fact, the Enciclopedia del Idioa of Martín Alonso ascribes 'hipostatica' to 17th - 20th centuries. But where did 16th century Juan de la Cruz learn the phrase?
I'm working on an article on Franciscan missions in the Philippines in the 17th-18th century. I know they had chapter meetings every so often to decide on mission-related issues. But I haven't found a good definition of what a "capitulo definitorio" is. I'd be really grateful if anyone could lead me to an ecclesiastical dictionary or any other publication.
Church History, is there a record of any sort with regard to the founding of Zion churches and how they descended?
I know only the work of
BLUE, Ellen. (2011) St. Mark´s and the Social Gospel: Methodist Woman and Civil Rights in New Orleans, 1895-1995
John Patrick McDowell (1982). Social gospel in the South: The woman´s Home Mission Movement in the Methodist Episcopal Church, South, 1886 -1939.
I am researching declining main line churches and the rapid growth of mega churches in the Tri-State area (Philadelphia, New Jersey, and Delaware). If anyone has information as to the location of published research articles or dissertations on this subject please let me know where I might finds those articles.
The idea is to find investigate how various Christian strands organise their offerings, ie the methods use in taking offerings, number of times offering/s is/are collected during worship service, motives for taking the offerings, and the method believers use in paying their offerings (ie high tech or cash). Believers can also provide me with these information regarding what takes place in their respective churches.
In Mexico, stone crosses carved with symbols of the Passion of Christ were typically erected in the atrium of a church or convent during the colonial era as part of the effort to convert the indigenous population to Christianity. Many have survived in situ and a handful are in museums and in private hands as part of their collections. The name of any such museum or collector and its location or contact information are requested as part of my research on Mexican Stone Crosses.
The Nicean Creed formulated in AD 325 has been touted as a confirmation of the belief in the divinity of Christ. But was there not dissension amongst the Bishops present? Namely a divide between followers of Arrian and Orthodox believers led by Athanasius.
How can we further divide the discourse in churches and how can we differentiate between the different services? What is the basic difference in their discourse?
I'm making researches on a few underground places of worship in Italy, so it would be of a great help if I could compare with similar places in Europe.
I am trying to sort out Rabanus Maurus intellectual connections with people from Eastern origins. Is there any updated study that might shed some light on this matter?
The background of this question is the issue of whether the apostle Paul could have criticized the Roman empire in his letters without any danger (cf. John M. G. Barclay: Why the Roman Empire was insignificant to Paul).