Local Church Research Articles

The terrible other: Wisdom from Mother Maria of Paris for contemporary missional engagement across boundaries

This article takes up a discussion which began in the journal Missiology around the employment of the concept of the ‘person of peace,’ taken from Luke 10: 6, in contemporary mission. It recognises the difficulties and pitfalls of encountering and engaging others, as neighbours across the boundary of the local church and rehearses some of the extant literature in the field. To develop the discussion the essay engages the writings of Mother Maria Skobtsova or Mother Maria of Paris (1891-1945), a 20th-century Orthodox saint and martyr, via some additional reflection of Rowan Williams upon her work. Several original ideas emerge from Mother Maria’s theology, not least, our solidarity as Christians with both Christ and his mother Mary. Such solidarity transfigures our possible relations with the neighbour as an icon of God, a ‘terrible’ (i.e. awesome) irreducible other. Encountering the neighbor is then an ascetic task which requires de-centering of the self/ego in order that the relationship may be entered into ‘free of mercenary desire’ and open up the life of Christ for all participants. Such a theology creates a fresh space for conviviality, in Ivan Illich’s terms across the boundary of the church.

Agape—The Melody of the Teaching Church

This article is addressed to the teaching Church—the local church, Christian universities, and colleges, as well as parachurch or Christian-based ministries. Organized around an exegesis of 1 Timothy 1:5, the article promotes agape-love as a goal of discipleship. Agape, an evidence of Christian maturity exerts considerable impact on the methods and objectives of the ministry of discipleship. Consequently, the disciple-maker will utilize various learning and teaching modes which benefit their student-disciples.

How the Local Church Can Develop a Strategy for Healthy Sending and Supporting

The local church is both the means and the ends of seeing the Great Commission fulfilled. Throughout the New Testament, the local church is the primary agent God uses to send and support missionaries to proclaim the gospel and plant healthy, reproducible churches. Churches often have not seen themselves in this role and have relied heavily on a mission agency to carry the load in sending and supporting their members on the mission field. How can churches regain a faithful biblical framework and develop a practical strategy to both send and care for their missionaries sent to the nations? This article seeks to lay forth key passages to lay a foundation for missionary care, while also giving churches practical steps for sending and supporting 'for the sake of the Name.'

Effectiveness of environmental conservation measures practised in the Full Gospel churches of Kenya Embu Evurore District, Kenya

This study assessed the effectiveness of environmental conservation measures practised by the congregants of the Full Gospel Churches of Kenya in the Embu Evurore District. The environment in Embu Evurore District is degraded despite the conservation practices of the congregants. The study objective was to assess the effectiveness of the environmental conservation measures practised in the Full Gospel Churches of Kenya Embu Evurore District. The study was guided by Behaviour change theory, which states that an individual is a victim of their environment. A descriptive research design was used to collect, analyse, and interpret information. The study was carried out in the five local churches in Embu Evurore District. The study population was obtained through a sampling technique. The leaders were selected through purposive sampling. A sample of congregants was arrived at through random sampling. The study instruments were questionnaires for the congregants and interview schedules for the leaders. An observation schedule was used to identify the environmental conservation practices in Embu Evurore District. The data was analysed using tables, charts and graphs. The study found that while some environmental conservation measures have been effective, others have had limited impact. The study also found that some congregants caused environmental degradation. The findings of the study add knowledge to Eco- Theology. They benefit church leaders by adding insight to their policy formulation and decision-making concerning environment conservation. The findings of this study will sensitise the congregants to improve their methods of environmental conservation.

Influence of the teachings and practices of Full Gospel Churches of Kenya on environmental conservation: A case of Embu Evurore District, Kenya

This study sought to evaluate the ways in which the church worshipers practice the teachings on environmental conservation in the Full Gospel Churches in Embu Evurore District, Kenya. Despite the Full Gospel Church's teachings on environmental conservation, there is prevalent environmental degradation in Embu Evurore District, Kenya. This study was guided by behaviour change theory, which states that an individual is a victim of their environment. Descriptive formats were used to collect information, analyse, compare and interpret data. The study targeted the five local churches in Embu Evurore District. A Sample population was obtained through a random sampling technique. The findings of the study led to the conclusion that worshipers' awareness of the practices of environmental conservation influenced how they practised environmental conservation. The study also found out that there were worshippers who were unaware of the conservation measures. The findings of the study contribute to religious knowledge in Eco-Theology. The findings of this study are beneficial to church leaders as they add insight to policy formulation and decision-making on environmental conservation. The findings of this study will sensitise the worshippers to proper practices in environmental conservation.

Men Shall Be Lovers of Self, Money and Pleasure (II Timothy 3:2, 4): A Contemporary Discourse on the Apostle Paul's Prophecy of the End Times

<p><em>The present time in Nigeria and globally has been more perilous than ever, characterized with bizarre occurrences within the church and the larger society. This study explores the Pauline eschatological prediction of the perilous times when men will become lovers of self, lovers of money, and lovers of pleasure more than God (II Timothy 3:1, 2 & 5). Experiential and theological methodologies were adopted for generating qualitative primary and secondary data. The theological aspect of the research employed the tools of biblical exegesis, textual analysis, and literatures. The experiential aspect involved in-depth interviews (IDIs), observations, social media contents and Focused Group Discussions (FGDs) to access current events and personalized experiences of respondents who were purposively selected from within and outside the church. The results were discussed in the light of Christian theology, social ethics and Pastoral ministry. The Nigerian society is evidently witnessing the perilous times when love of self, money and pleasure will become the untoward defining features of human society and sadly too, of men that profess the faith. Transactional gospel, gimmickry, merchandize of holy things, and self-indulgent love of money are rife in the contemporary church. Ostentatious lifestyles, lack of support for the minister at the local church, and false messages on material blessings are what trap church ministers and laypersons in this end-time evil. The context and practice of ‘full time’ ministry when the local assembly is not able to support its minister is a challenge that predisposes some to ‘Simoniacal’ presentations, offering the gifts of God for monetary gain. Sound biblical teachings to protect the people of God and expose the mercenary spirit in sacred function is the local church most potent weaponry.</em></p><strong> </strong>

Reconsidering the Impact of the All Scotland Crusade of 1955 upon Children and Young People

Billy Graham led the All Scotland Crusade in Glasgow for six weeks between March and April 1955. 830,670 people attended the events he hosted at the Kelvin Hall, Ibrox and Hampden stadiums, while 19,835 of them responded to his altar call and became inquirers. A significant proportion were children and young people. This paper will examine the immediate, medium-term and long-term effects of the crusade upon this group of people. It will contend maternal influence encouraged a significant number of children and young people to respond to Graham’s altar call, emotion often accompanied their decisions, and many of them underwent an evangelical conversion experience. It will claim many became active participants in the life of their local churches where they received pastoral care and spiritual counselling. It will argue some of them found a vocation in full time Christian ministry and mission, and spent their lives serving the church. Above all, this paper will establish how the lives of several thousands of children and young people were radically transformed through their experience of the All Scotland Crusade in 1955.

Degree of Food Processing Is Associated With Glycemic Control in African American Adults With Type 2 Diabetes: Findings From Texas Strength Through Resilience in Diabetes Education Clinical Trial

BackgroundType 2 diabetes mellitus (T2DM) disproportionately affects African American (AA) populations. Despite the importance of diet in diabetes management, the association of diet quality and/or the degree of food processing with glycemic control in AA adults with T2DM remains unclear. ObjectiveThis study aimed to examine associations between diet quality scores and the degree of processing in the diet with glycosylated hemoglobin (HbA1c) level in AA adults with T2DM. DesignThis cross-sectional study used baseline data from participants in Texas Strength Through Resilience in Diabetes Education, an ongoing clinical trial. Participants/settingParticipants involved in this analysis (N = 273) were AA adults with T2DM recruited through local churches in Austin, TX, and the surrounding areas from August 2020 through April 2023. Main outcome measuresParticipants provided 2 24-hour dietary recalls (1 weekend and 1 weekday) and a blood sample to measure HbA1c level. Healthy Eating Index 2015, Alternative Healthy Eating Index 2010, and Alternate Mediterranean Diet scores were calculated. The NOVA method was used to calculate the percentage of grams and calories that came from ultraprocessed foods and unprocessed or minimally processed foods. Statistical analyses performedLinear regression and analysis of variance models tested associations between the diet quality scores and degree of food processing with HbA1c level, adjusting for demographic covariates. Models were stratified by insulin use after finding a significant interaction with ultraprocessed foods and unprocessed or minimally processed foods. ResultsRegression analyses revealed that the percentage of grams in the total diet from ultraprocessed foods was positively associated with HbA1c level (βadj = .015; Padj = .032), whereas unprocessed or minimally processed foods were inversely associated with HbA1c level (βadj = –.014; Padj = .043). There was no significant association between any diet quality score and HbA1c level. ConclusionsIn AA adults with T2DM, only the degree of food processing was associated with HbA1c level. Future research should explore whether a causal relationship exists between food processing and HbA1c level and investigate mechanisms by which ultraprocessed foods may affect glycemic control.

MEMAKSIMALKAN KETERLIBATAN PRIA DALAM PELAYANAN GEREJA LOKAL DI GPdI MAJELIS WILAYAH I SUNGAI BAHAR

The background of this study is the lack of male ministers in the local church in GPdI Sungai Bahar Region I. The research aims to look at the reasons for men's non-involvement in ministry and pinpoint areas of need for men's involvement, then encourage men to get involved in local church ministry which will have a positive impact on church ministry. The research method used a qualitative method with a descriptive approach. Data were collected through interviews, questionnaires, and observation. The scope of the research was men in local congregations in the working area of the Regional Assembly I of the Pentecostal Church in Indonesia (GPdI) Sungai Bahar, Jambi Province with a total of 88 adult men (married) from 21 local congregations. The results obtained are that many men have not been involved in the ministry because they do not fully understand the reasons and forms of involvement that they can do. The conclusion of this study is that the more men's involvement in local church ministry is maximized, the greater the achievements that can be done in the local congregation, so that serious efforts are needed from pastors to seek men's involvement in local congregations through inspirational stories from men who are involved in ministry.

Repressed Catholic Priests and Monks during the First Years of the Occupation and Annexation of the Republic of Lithuania: June 1940–June 1941

The subject investigated has not been systematically researched at scientific level until now. The claims made by historians and other authors are fragmented and controversial. However, the publications of historical sources necessary for the subject under research, particularly Volume 1 of the list of names published by the Genocide and Resistance Research Centre of Lithuania, as well as numerous archival documents make it possible to reveal the main features of the reprisals of Lithuanian priests and monastic communities in 1940 and 1941. During the occupation and annexation of the Republic of Lithuania, local Catholic priests, monks and nuns were not among the most important groups of the repressed, i.e. among politicians, white collar workers, officers and public figures. Nevertheless, the registration and surveillance of priests, the cases of the annihilation especially of the Russian Orthodox Church and smaller religious groups of the aggressor country, testify indirectly to the fact that the oppressive apparatus of the Empire that was hostile to religion was getting ready to annihilate the Lithuanian Catholic priests at least as a separate group. The NKVD / NKGB took efforts to win over as many priests as possible. About 115 priests (7.9% of all the priests) were repeatedly summoned to the agencies with this purpose in mind but the result was as poor: 12 of those who promised to arrive (0.8% of all priests, 10.4% of recruited priests), three of them staff workers (0.2% of all priests, 2.6% of recruited priests) showed up. According to the available research results, during the period examined a total number of repressed Catholic priests and monks in Lithuania (of the local Church Province, the part of the Roman Catholic Metropolitan Archdiocese of Vilnius assigned to Lithuania, and Polish refugees) is about 111 persons: 64 (almost 58%) Lithuanian and 47 (over 42%) Polish. From the Lithuanian Church Province or its monasteries and convents 61 persons were repressed, out of whom 53 were diocesan priests, five were monks ordained as priests, three were from monastic communities (one brother and two sisters): 21 from Kaunas diocese, 19 from Vilkaviškis diocese, 11 from Panevėžys diocese, and five from Kaišiadorys and Telšiai dioceses each; all of them were Lithuanians. From the Lithuanian part of the Roman Catholic Metropolitan Archdiocese of Vilnius and the monastic communities based there, about 15 priests (three Lithuanian and 12 Polish) were subject to repression; fewer than half of them were priests, the others were nuns. Taking together the instances in the parts of the Metropolitan Archdiocese of Belarus and Poland, based on the facts from a longer period (from September 1939 until July 1941), the number of the repressed priests in the archdiocese is at least 62 persons: 34 were refugees who suffered from repression; about 27 of them were nuns. The number of people who suffered greatly, i.e. were imprisoned and exiled before Hitler’s war against the “Bolsheviks” were at least 57 Lithuanian Catholic priests and monks (from the local ecclesiastical province and the part of the Roman Catholic Metropolitan Archdiocese of Vilnius). The number of Lithuanian priests – 17 – who were killed by the retreating Soviet Army troops at the first stage of the war between Nazi Germany and the USSR that has been known for a long time remains the same. Nevertheless, counting the priests killed not only in the Lithuanian Church Province and in the part of the Vilnius Archdiocese that belonged to Lithuania but also analogous facts from the parts that belonged to Belarus and Poland, the number of the victims of this category amounts to at least 26. The war that broke out between Hitler and Stalin opened the road to freedom for some priests and members of the monastic community. Between 16 and 18 priests were liberated or freed themselves from prisons in Lithuania, while most of Polish priests who were taken to forced labour camps or exiled were granted an amnesty; later they joined Polish army units and became chaplains. The number of arrested, imprisoned, taken to forced labour camps and exiled priests and members of monastic communities is much higher than those who promised to collaborate with the KGB and joined the staff, which demonstrates that the Lithuanian clergy as well as those who arrived from Poland avoided collaborating with the occupying powers; almost all of them resisted, did not succumb to this temptation and did not act under compulsion.

Abstract A115: Utilizing digital storytelling to improve the recruitment of Black and Hispanic patients for a genetic predisposition to prostate cancer screening trial

Abstract Introduction: Clinical genomics leads to more effective cancer prevention, diagnosis, and treatment. Prostate cancer (PC) significantly impacts Black and Hispanic men, but participation in clinical trials and PC risk management methods like genetic testing and screening remains low. Barriers to diversity and inclusion in clinical trials include cultural and socioeconomic factors. Digital storytelling is an effective tool for building trust and increasing community engagement. We aim to develop and assess the use of digital storytelling to improve recruitment of Black and Hispanic patients in a trial for men at high genetic risk for developing PC (clinicaltrials.gov NCT03805919) and raise awareness of genetic testing and enrollment in clinical trials within these communities. Methods: Guided by the Assessing Community Engagement Conceptual Model, we will establish a community advisory panel (CAP) comprised of patient advocates, community, and clinical partners with a strong interest in increasing clinical trial representation of Black and Hispanic patients at high genetic risk for developing PC. CAP participants will be identified from existing partners and through snowballing techniques, which involve asking partners to recommend other CAP participants. The CAP will co-design storytelling interview questions, baseline, and outcome assessments and collectively determine effective methods for digital story dissemination. To evaluate the impact of storytelling on awareness, interest, and participation in genetic testing, medical management, and clinical trial recruitment among Black and Hispanic men, outcome assessments co-designed with the CAP will be administered pre and post-video viewing and include viewer qualitative interviews. Results: Filmed interviews with Black and Hispanic participants will be conducted. Interviews will focus on participant experiences with clinical trials, genetic testing, and cancer risk management. Interview transcripts will be in English and Spanish with forward and back translation to ensure accuracy using National Institutes of Health resources. Local and national partners, community organizations, faith-based institutions, healthcare facilities, and advocacy groups identified by the CAP will facilitate dissemination. Digital stories will be distributed across various multimedia platforms to maximize outreach and accessibility, including community web platforms, social media channels, podcasts, local radio stations, educational workshops, health fairs, cultural events, churches, and support groups. Conclusion: Building strategies for improving patient-centered care delivery and community engagement within culturally diverse populations will enhance clinical trial diversity and inclusion. Using digital storytelling as a recruitment strategy for clinical trials can foster trust, engagement, and participation within Black and Hispanic communities. Study findings will contribute to future clinical trial design and recruitment to enhance underrepresented minority participation in clinical research. Citation Format: Yi Liu, Brenda Adjei, Anna Couvillon, Kathleen Calzone, Fatima Karzai. Utilizing digital storytelling to improve the recruitment of Black and Hispanic patients for a genetic predisposition to prostate cancer screening trial [abstract]. In: Proceedings of the 17th AACR Conference on the Science of Cancer Health Disparities in Racial/Ethnic Minorities and the Medically Underserved; 2024 Sep 21-24; Los Angeles, CA. Philadelphia (PA): AACR; Cancer Epidemiol Biomarkers Prev 2024;33(9 Suppl):Abstract nr A115.

Misunderstood, marginalised, or embraced? Examining the place of home education in the Christian community

ABSTRACT How do UK Christian home educators feel about their role and function in wider Christian society? An online survey of Christian home educators (n = 462) was analysed thematically and examined through the lens of a theology of belonging. Findings revealed respondents feeling more positively viewed by the Christian community than they are by wider society. However, less than half felt supported by their local church or wider Christian community. Strong feelings of isolation and judgment conveyed UK Christian home educators feeling excluded and misunderstood. The local church and wider Christian community need to intentionally counter these experiences and improve inclusion.

Leadership from the extreme periphery to the mainstream? A reflection on the critical journey and how traditioning might offer a Pentecostal denomination a rediscovery of ancient paths

ABSTRACT This paper was given as a keynote at the 2022 conference of the European Pentecostal Theological Association (EPTA). Drawing on a doctoral study 1 1 Foster, “Authority and Authenticity in the Leadership of the British Assemblies of God”. that explored the leadership and organizational culture of a Pentecostal denomination – British Assemblies of God (AoG) – an ecclesiological ethnography 2 2 Principles and techniques drawn from a long-term involvement with Ward and Scharen’s, Ecclesiology and Ethnography.; see also Ward, ed. Perspectives on Ecclesiology and Ethnography;Scharen, ed. Exporations in Ecclesiology and Ethnoggraphy. Healy, “Ecclesiology, Ethnography and God”.; Fiddes, “Ecclesiology and Ethnography”. approach is taken in this paper to combine resultant research insights with reflections from the author’s involvement in the leadership of a local Pentecostal church through two difficult leadership transitions and the consequent spiritual formation journey. The possible future implications for Pentecostal leaders of the adoption of Pete Scazzero’s 3 3 Scazerro, The Emotionally Healthy Leader. Emotionally Healthy Leadership (EHL) teachings in the first year of AoG’s Ministers in Training (MIT) programme are anticipated and Janet Hagberg and Robert Guelich’s 4 4 Hagberg and Guelich, The Critical Journey. Critical Journey framework applied to analyze likely issues for Pentecostal leaders when rediscovering ancient paths (Jer 6:16). By casting an ethnographic gaze in the direction of a key denomination in the UK charismatic movement 5 5 Vineyard Churches UK & Ireland, led by John and Debbie Wright. that is already journeying this path and by paying attention to the thought leadership with the rising popularity of mentees of Dallas Willard. 6 6 For example, John Mark Comer’s ministry Practicing the Way and Bill and Kristi Gaultiere's ministry Soul Shepherding. Underpinning the paper is Simon Chan’s 7 7 Chan, Pentecostal Theology. notion of Pentecostal Traditioning employed both to provide foundational context and possible future trajectories. Similar to Elijah’s servant, these insights and reflections may presently seem to be nothing or we may have to look seven times before we see them as small as a man’s hand (1 Kings 18:43–44). However, this paper seeks to offer a practical-prophetic voice 8 8 A Practical-Prophetic voice focuses theological attention on the state of the concrete seen church; engages with other traditions of enquiry and their embodiments that bear upon the concrete identity of the church namely history, sociology, cultural analysis and ethnography; and offers a critical voice into the present and possible future see Healy, Church, World and the Christian Life. proposing the possibilities for bringing practices rooted in contemplative and monastic traditions from the periphery to the mainstream of Pentecostalism spiritual development and leadership.

An Open Declaration [Openlike Verklaring] concerning the Presbyterian Church government system

The challenge posed by 18th-century rationalism to the 16th-century Reformed doctrine, initiated a trajectory in which Reformed churches assumed the responsibility of preserving the essence of the Reformation. The emergence of the Open Declaration [Openlike Verklaring] as a response to rationalism served as a call to unity and a reaffirmation of adherence to the Presbyterian Church government system established in 1618–1619. The objective of this study was to examine the significant contributions of the Open Declaration to Church Polity [Kerkreg] and the Reformed Churches of South Africa (RCSA)[Gereformeerde Kerke van Suid-Afrika (GKSA)] by focusing on three key elements: the declaration of faith and commitment; the acknowledgement of liturgical practices and ecclesiastical governance; and the plea for unity and ecclesiastical communion [Kerkverband]. Drawing on scholarly literature and relevant church documents, the analysis explores the role of the Open Declaration in shaping the identity and practices of the RCSA/GKSA within the broader context of Reformed church history. As a result of completing this study, it is discovered that the Open Declaration should be interrogated at local level and Article 48 should be read in the light of Article 29. Major assemblies should be understood from the local Church Council, Classis, regional Synod, and General Synod – not only Classis, regional Synod and General Synod.Contribution: The proposed shared understanding of the Open Declaration aims to foster a sense of unity among delegates, emphasising the importance of aligning and binding decisions made by the Church Council, Classis, Regional Synod, and General Synod during meetings. In conclusion, local churches should revisit the Public Declaration, engage in local church dialogues to promote ongoing cooperation, prioritise theological education and training to foster unity, upholding the 16th-century Reformational theology, celebrate Holy Communion in one church building, pursue Alternative Dispute Resolution (ADR), seeking biblical ways to address and resolve conflicts between local churches, and supplementing the mechanism provided by Article 31 of the Church Order.

Beyond the Hospital Walls: The Role of the Ethicist in Community Healthcare Settings.

AbstractCommunity-based "free" clinics can be a key site of primary and preventive care, especially for underserved members of the community. Ethical issues arise in community clinics. Despite this-and the fact that ethics consultation is a well-established practice within hospitals-ethics support is rarely integrated within community clinics, and the clinical ethicist's role in community care settings remains unexplored. In this article I explore what community-engaged practice might look like for the clinical ethicist. I share my experience of being invited into a local community clinic where a team of volunteers, in partnership with a local church, provide care to persons experiencing housing and food security in our county. First, I outline some of the key ethical issues we encounter in our clinic, including how to promote the agency of community members, develop shared standards for clinic volunteers, and balance different values and priorities within the partnership. Second, I explore how the ethicist's knowledge and skills translate into this setting. I argue that, given the range of ethical issues that arise in community clinics and the need for ongoing dialogue, education, and critical reflection within such partnerships, there is a role for the clinical ethicist in this space. I discuss how clinical ethicists might begin to develop community-based partnerships and practices.

Cleveland Makes Old Things New: Changes to Priestly Formation and Ministry Preparation, 1953–2020

Abstract: In 1953, Archbishop Edward F. Hoban established Borromeo Seminary, which allowed the Diocese of Cleveland to control all facets of its priestly formation program. Students would move from Borromeo to Saint Mary Seminary and on to ordination. At the height of their enrollment, the seminaries were educating more students than there were priests ministering in the diocese. However, declining numbers through the 1970s and 1980s forced the diocese to reconsider the costs and benefit of maintaining two campuses. When Bishop Anthony Pilla contracted a consulting firm to conduct a feasibility study, the firm recommended closure of both facilities and moving the entire priestly formation program to Sacred Heart Seminary in Detroit. Although this proposal was rejected, it forced the Presbyteral Council of the diocese to determine how to keep both programs at home. The result was a new model for ministry training that was more resilient and responsive to the needs of the local church.

Церковная дипломатия и межправославные отношения в эпоху гонений: опыт святого Патриарха Тихона

Article on the views and actions of Patriarch Tikhon (Bellavin) of Moscow and All Russia in the field of Inter-Orthodox relations in 1917–1925. It is shown that this direction was not a priority for His Holiness Tikhon in the context of full-scale persecution of the Russian Orthodox Church, especially since he had minimal opportunities to maintain contacts with other Local Churches. Unlike the leaders of a number of other Churches (Constantinople, Romanian, etc.), St. Tikhon in his ministry was guided not by political or nationalist motives, but by spiritual, moral and pastoral ones, adhering to the evangelical and canonical norms of the Orthodox Church. He sought to resolve controversial issues peacefully and amicably (for example, in the case of Georgian autocephaly), but did not always meet with a reciprocal desire to act in the same way. He was alien to any kind of jurisdictional selfishness. The main thing for him was the preservation of loyalty to Orthodoxy on the part of the multinational flock of the Russian Church. This, in particular, determined his rejection of the idea of Polish autocephaly. The warmest relations under Patriarch Tikhon were with the Serbian and Antiochian Orthodox Churches. Most of all, problems arose in the Constantinople direction, due to the extreme politicization of the Fanar and its special tendency to trample on the moral and canonical norms of the Orthodox Church.

Л. П. Карсавин и В. Н. Лосский: экклесиологические параллели

Research literature often speaks of the influence of L.P. Karsavin’s ideas on V.N. Lossky, since the latter listened to the philosopher’s lectures at St. Petersburg University. This influence is mentioned by such authors as R. Williams, S.S. Khoruzhy, Prot. G. Florovsky, S. N. Nikitina and others. However, they all focus primarily on two points: the significance of Filioque in the development of Western civilization and the concept of personality. Hence the ecclesiological aspect in the heritage of both authors, which is certainly very important, remains beyond the scope of consideration. It is connected primarily with the question whether the administrative structure of the Church can be determined by its mystical life and, thus, whether it can have not a historically temporal and relative, but an existential significance. V. N. Lossky first poses this question in “The Mystical Theology of the Eastern Church”, and gives the answer in his post-war works, first of all in the articles published in the new series of “Herald Of the Russian Patriarchal Exarchate” 1950: “Temptations of Church Consciousness " and "On the third property of the Church." They formulate the idea of “apostolic circles” of the hierarchy, which can be realized at the level of both the universal and the local Church, equally preserving their catholicity and, thus, being a reflection of the Divine Trinity. Based on the ideas of Joseph de Maistre, A. S. Khomyakov and V. S. Solovyov, Karsavin developed his concept of “symphonic personality” in the 1920s. According to Karsavin, the Church is also a “symphonic personality”. The symphonic personalities of local churches, being a part of the symphonic personality of the universal Church, at the same time possess its fullness. A comparison of these concepts allows us to come to the conclusion that V.N. Lossky in one way or another used the ideas of his teacher, transferring them from the philosophical to the theological horizon.

Conquering Korea for Jesus: Protestant missionaries, local churches, and literacy in Colonial Korea

We study the effect of Protestantism on human capital acquisition using novel data on 234 counties and 2,478 towns in the Korean peninsula in 1930. First, we show that towns with a larger number of native Protestant churches have higher literacy rates throughout colonial Korea. To establish causality, we employ hand-collected data on the exposure to foreign Protestant missionaries as an instrumental variable for the number of native Protestant churches. Furthermore, we study the differential success of different missionary societies, using a spatial RDD that exploits the Comity Agreement of 1909 which geographically divided Korea between missionary societies. We show that Presbyterians, who put more emphasis on empowering local churches, were more successful at attracting members, and fostering literacy, than the Methodists with their more hierarchical structure.

Prescriptive Theology for the Local Church: Tite Tiénou's Hermeneutical Contributions to African Evangelical Theology

This article analyses the hermeneutical contributions of Tite Tiénou, a leading figure in African evangelicalism. In the academic literature, African evangelical theology has often been characterised as a ‘biblicist’ form of theologising that does not account for the hermeneutical questions that arise from the encounter between the Christian message and African contexts. This negative perception seems to be based on the radical line of Byang Kato, the first African General Secretary of the Association of Evangelicals in Africa. This article argues that Tiénou, in his hermeneutical works, endeavours to develop what he calls a “third way” between academic and popular theologies. This third way honours Kato's theological legacy, yet moves beyond it to seriously addresses the challenges raised by African inculturation theologians. Characteristic of Tiénou's contribution is that he foregrounds the local Christian community, as both the source and the addressee of theology.