Local Church Research Articles

Russian Orthodox Church as Apologist for the Current Russian Aggression

The article analyzes the criminal character of the Russian Orthodox Church as an apologist for Russian imperial aggression. The concept of canonical territory is the ideological basis for the intervention of the Russian Orthodox Church in the internal affairs of independent states. Historically, the creation and growth of the network of the Russian Orthodox Church structures on its territory took place by illegal means, and the concept of canonical territory as a political trend was introduced in 1989 as a means of maintaining its own dominance in the post-Soviet states. The concept of “canonical territory” in the interpretation of the Russian Orthodox Church is a political-ideological construct of neo-colonial, imperial, and revanchist content, intended to identify the part of the world planned to be taken under target control by specific means of influence. There was a targeted transformation of the classical idiom “the territory of the state for the canonical church” into the imperial ideology of “the state as the canonical territory of the church,” which serves as a basis for the Russian Orthodox Church interfering in the internal affairs of subjects of international law. The foreign policy activity of the Russian Orthodox Church is based on the expansionist ideology of the “Russian world,” aimed at establishing its own hegemony over potential objects of influence, of which Ukraine traditionally appears as the main direction for imperial expansion. The liquidation of Ukrainian statehood was accompanied at the same time by the capture and leveling of its Christian identity: canonical affiliation, church infrastructure, and national and cultural identity. As an independent Ukraine developed, it was natural that the Ukrainian Orthodox Church acquired the status of a local autocephalous church, corresponding to the current church, international law, and its national interests. Under present conditions, the Russian Orthodox Church is a direct participant in the Russian-Ukrainian full-scale war, and the levels of such participation are diverse: organizational (the blessing of criminal activity and support of the Russian occupation forces and various terrorist organizations), repressive (banning religious freedoms in the occupied territories), material (raiding, seizing, and appropriating church property and territories), and psychological (creating an atmosphere of fear and social tension).

Abstract C031: Impact of pesticide exposure in West African Black men within the United States, Cameroon, and Nigeria

Abstract Background: Prostate cancer (CaP) significantly affects black men causing higher mortality rates especially within African and Caribbean countries. The Prostate Cancer Transatlantic Consortium (CaPTC) is a 10 year longitudinal study aimed at studying environmental, epidemiological and prostate cancer associated risk factors within black men of West African descent living in the United States (US), Cameroon, and Nigeria. Methods: Men ages 35- 70 years old, who identified as a US Black male or West African Black male immigrant in the US, were recruited from community-based organizations. Community- based organizations include local churches, health fairs and social organizations. Anthropometric, environmental, and epidemiological variables measures were collected via survey questions. Saliva samples were collected using Salimetrics. Mean and range from the survey questions were categorized and a logistical regression model was used to determine associations between variables. Results: Logistical analysis output for analysis of pesticide exposure and cancer diagnosis within the three countries, found participants in Nigeria who were exposed to pesticide use, to be a significant predictor of cancer diagnosis (p 0.013). The age of exposure was another variable analyzed to see whether there was a correlation between age of exposure in pesticide use and cancer diagnosis. No significant predictors were determined yet a reasoning to why a significance is not yet found could be due to many participants needing a closer examination into the consequences of early exposure to known carcinogens. Conclusion: Significant data was found between pesticide exposure and cancer diagnosis between the US, Cameroon, and Nigeria in West African Black men. Regarding age of pesticide exposure and the relation between cancer diagnosis, more data needs to be collected regarding these variables. Significance in determining pesticide use as a predictor for cancer diagnosis in black males, can lead to increased efforts in pesticide exposure education in addition to possible government reformation on laws regarding pesticide use. Citation Format: Emelina Asto-Flores, Jennifer Crook, Parisa Fathi, Folakemi Odedina. Impact of pesticide exposure in West African Black men within the United States, Cameroon, and Nigeria [abstract]. In: Proceedings of the 15th AACR Conference on the Science of Cancer Health Disparities in Racial/Ethnic Minorities and the Medically Underserved; 2022 Sep 16-19; Philadelphia, PA. Philadelphia (PA): AACR; Cancer Epidemiol Biomarkers Prev 2022;31(1 Suppl):Abstract nr C031.

“In Honorable Remembrance to All Generations”: Commemoration and the Making of Mormon Battalion Memory, 1921–2021

“In Honorable Remembrance to All Generations”: Commemoration and the Making of Mormon Battalion Memory, 1921–2021

Eucharistic Primacy of the Universal Church: The College of Bishops Makes the Eucharist, The Eucharist Makes the Universal Church

In its Letter to the Bishops of the Catholic Church on Some Aspects of the Church Understood as Communion, the Congregation for the Doctrine of the Faith states that the universal Church is ontologically and temporally prior to the local church. This declaration began a well-known debate between Joseph Ratzinger and Walter Kasper. This article does not adjudicate the Ratzinger/Kasper matter, but it proposes that their debate can be advanced with analyses of Henri de Lubac's famous proclamations that "the Eucharist makes the Church" and "the Church makes the Eucharist." It concludes that the universal Church maintains Eucharistic primacy and is prior to the local church.

Names of Pogosts and the Origins of the Term Pogost in the Oikonymy of the Russian North: Chronology and Evolution

The article considers the composite oikonyms of the Russian North that include the term pogost, as well as the naming patterns used for the settlements defined as “pogosts” in the registers of the late 19th — early 20th centuries. The author provides a brief overview of the history of the word pogost in the Russian language and examples of its first attestations in Old Russian texts. The analysed data were retrieved from the settlement registers of the Olonets (for 1873 and 1905), Arkhangelsk (1859), Vologda (1859) and Novgorod (1911–1912) provinces, as well as, for later times, from the collection of field materials of the Ural University Toponymic expedition (1960s–2010s). As additional sources, the author used data from the Karelian Toponyms Card Index (Institute of Language, Literature and History of the KarSC of the RAS) and historical maps. The study found that, despite the disappearance of the corresponding administrative unit, the term pogost is still used in the oikonymy of the Russian North (in modern field data collections, there are records of about 150 settlement names that include this term). However, the spread of the word pogost in the oikonymy of the Russian North turns out to be uneven: most of the names are attested in the west of this territory that was formerly part of the Olonets and Novgorod provinces, and largely reflects the distribution that developed in the mid-19th century, which indicates to the stability of the oikonymic system. The article also discusses the naming patterns for the settlements defined as “pogosts” in the settlement registers of the late 19th — early 20th centuries. It is noted that the Vologda and Novgorod provinces were characterized by a two-component pattern, in which one word referred to a local toponym (most often to a river name or an oikonym), and the other to the name of the local church: Raslovsky-Voskresensky pogost (near the Raslavka river), Spaso-Nuromsky pogost (near the Nurma river) and many others. In the Olonets and Arkhangelsk provinces, a one-component pattern was more frequent; interestingly, in the Olonets province, the name of the pogost often coincided with the name of the corresponding parish or the rural community: Megorsky pogost, Undozersky pogost, etc. The author analyses the process of displacement of the term pogost from the settlement names, many of which were gradually replaced with toponyms Popovka, Popovskoe, Popovskaya with the general meaning of ‘related to clergy’. On the territory of the Vologda and Novgorod provinces, this process can already be seen from the settlement registers of the mid-19th century.

Greek Catholics in Prague (1918–1950)

Before the establishment of Czechoslovakia, a small community of Greek Catholics lived in Prague. Mostly they were soldiers, but after the First World War, Greek Catholic believers from the east of the republic began to move to the new metropolis and their numbers grew both in the city and in the Czech lands. Belonging to a religious denomination motivated them to associate and form a Greek Catholic parish as an offi cial branch of the church. The small community added to the colourful mosaic of the religious and cultural life of the town. This study examines the eff orts to formalize the parish and presents the involvement of local church members in religious, cultural and charitable areas. The positive development taking place between 1918 and 1938 was disrupted by political changes in the Central European area. The consequences of the rise of Nazism and Communism, which marked the lives of both priests and individual believers, are illustrated through the example of a small community. Their fates are intertwined with those of the Czechoslovak Republic and the Greek Catholic Church.

Synodalita oživuje prijatie ekleziológie Božieho ľudu a teológie miestnej cirkvi

Abstrakt: The promotion of synodality is the most significant pastoral initiative of Pope Francis. It focuses renewed attention on the reception of the Second Vatican Council. This article discusses how synodality gives new life to two aspects of the council’s ecclesiological vision, namely, the church as the people of God and the theology of the local church. They played a major role early in the council’s reception but were later sidelined. Synodality now brings them back to the center of attention.

Assessment of San Antonio refugee health clinic telehealth response and refugees’ needs during the COVID-19 pandemic

In March of 2020, Texas declared a statewide public health emergency in response to the rapidly spreading COVID-19 virus, forcing the shutdown of many critical operations across the state. The pandemic has had a massive impact on the refugee population worldwide, increasing displacement and limiting opportunities for resettlement, work, and aid. In an effort to evaluate and address the holistic needs of the San Antonio's vulnerable refugee community during the pandemic, the San Antonio Refugee Health Clinic (SARHC) created a COVID-19 response team that screened and triaged the population, collected data, and provided telemedicine and other urgent teleservices.The SARHC clinic has served the mostly uninsured and underserved refugee population of San Antonio, Texas for over 10 years as a Student-Faculty Collaborative Practice (SFCP). With the collaboration of the Center for Refugee Services in San Antonio, the clinic utilizes the site of a local church on a weekly basis to serve refugees via teams of nursing, dental, and medical students and faculty.At the height of the COVID-19 lockdown, teams of student and faculty volunteers conducted a cross-sectional study of patients’ needs by systematically calling and screening patients. Qualitative data on COVID-19 risk, mental wellness, financial needs, food security, dental needs, and medical needs was collected. Quantitative data on number of patients contacted, country of origin, interpreter use, insurance access, internet access, referrals, appointments, and prescriptions carried out was also collected and analyzed.Of the patients called (N = 216), 57% (n = 123) were successfully reached and completed the survey. 61% (n = 75) required language interpreter services. Only 9% (n = 11) of individuals had health insurance. 46% (n = 52) expressed the need for telemedicine services, and 34% (n = 42) reported access to WiFi. 41% (n = 50) reported a medical concern, 18% (n = 22) reported dental concerns, 41% (n = 51) reported social needs, and 11% (n = 14) reported mental health concerns. 24% (n = 30) of patients requested medication refills.Our snapshot of the San Antonio refugee community during the COVID-19 pandemic captures their social, mental, and physical struggles; the pandemic left many families without access to medications, health services, social services, job, and food security. The telemedicine campaign proved to be an effective method of assessing and addressing a variety of patient needs in a virtual setting. Of concern is the high rates of uninsured families and limited Internet access. These findings reveal important considerations for equitable healthcare delivery to vulnerable populations in the face of prolonged unforeseen events, like the COVID-19 pandemic.

Iconoclasm as Child's Play

In the summer of 1985 my children, Laura and Aurélien, then seven and five, knelt before a Barbie doll standing at the foot of a Ken doll on an imaginary cross. I remember vividly the scene because I took a picture of it. We were vacationing in Ticino and visiting the local churches, so I assumed that this play imitated the iconography to which they were being exposed. After reading Moshenska's Iconoclasm as Child's Play, however—whose cover shows “Josh McBig,” a bearded version of Ken with outstretched arms and severed legs, photographed by the Jackson sisters as part of their “Doll Games” project—I have to wonder: was there not in this play an element of parody or blasphemy, of iconoclasm even, prompted perhaps by my working at the time on contemporary “vandalism”? Or, on the contrary, was there an element of devotion, of faith produced by mimicking the ritual? I am now faced with the conundrum of “the adult's imagination of the child's imagination,” to borrow a phrase (from Michael Taussig) that resonates through Moshenska's strange and fascinating book.Sometime in the 1530s, in Redcliffe Cross in Bristol, in the west of England, a preacher named Roger Edgeworth denounced what he regarded as a current upsurge of impiety and singled out as evidence that “many Images” taken from the dissolved monasteries “haue bene caryed abrod, and gyuen to children to playe wyth all,” so that when their parents ask them what it is that they are playing with, they make them laugh by answering: “I haue here myne ydoll.” “Ydoll” is a portmanteau word—as Lewis Carroll would have said—combining “doll” and “idol,” and Moshenska finds “scattered but definite evidence . . . that holy things were made into playthings with sufficient frequency for it to be considered an established and recognized part of iconoclastic practice in the early modern period.” He analyzes a few other examples, but Edgeworth's sermon supplies him with the primal scene of his book: he admits to “having been seduced by this passage . . . , caught up in its folds, brought back to it time and again,” so that Iconoclasm as Child's Play bears some structural resemblance to Henry James's novella The Turn of the Screw. Consistently—and at times obtrusively—self-reflective, it also wonders whether its approach can be regarded as “a kind of iconoclasm” or is intended “as a form of play”—lusus serius, naturally.Iconoclasm as Child's Play explores with great ingenuity the complex relationships between the Christian rite, iconoclasm, and child's play: a Byzantine empress enables her icons to survive the Quarrel of Images by calling them her “dolls”; Protestants trivialize the Roman Catholic ritual by comparing it to “trifles” and the “mere playing of children”; in The Praise of Folly, Erasmus embraces the “foolishness” of Christianity, centered on the figure of a broken body that renders attacks against its images and iconoclastic theory itself—as Bruno Latour has shown—deeply equivocal. A further turn of the screw takes place in the missionary and mercantile context of Malacca, where the Dutch settlers impute childishness both to the Portuguese Jesuits who preceded them and to the local religions. The notions of “fetish” and “fetishism,” as Moshenska shows, charge their targets with a misattribution to objects of agency, responsibility, and desires.The object of Moshenska's inquiry, which he claims less convincingly to include “art-things,” is “polysemic and polychronic,” and a leitmotif of the interpretations he proposes is the instability of the status and meaning of what is interpreted, be it a thing, an action, or a word. Among the many epistemic virtues he attributes to iconoclasm as child's play is the questioning of “the sharp . . . divisions between modern and premodern” implied by historical narratives such as Max Weber's account of the Reformation as the “expulsion of play” and “disenchantment” of the world. A long meditation on the temporality of play concludes by pointing out the “toy potential of all things” and referring to James Gibson's notion of “affordance.” Indeed, child's play, whatever adults want to do with it, often consists in multiplying and inventing affordances, and it is capable of turning not only “idols” into “dolls,” but also “dolls” into “idols.”

Penerapan Syarat-Syarat Bagi Gembala Jemaat Berdasarkan Kitab 1 Timotius 3:1-7

The requirements as a church pastor in the book of 1 Timothy 3:1-7 are very relevant to the life of the church today in determining the pastor of the church. This application by the local church is very useful in finding a qualified church pastor according to Bible values. This article appears based on text research conducted with the method of grammatical study which finally found biblical truth about the requirements for church pastors. This grammatical study uses library research methods that rely on scientific references, credible books and online articles. The author finds that the values ​​that Paul conveyed to Timothy can be a reference for appointing a pastor in the local congregation. The implication obtained based on text research is that a church pastor must comply with the conditions taught by the apostle Paul, physically and spiritually.

Charity for Christian Unity

Abstract At the end of the First World War, a profoundly transformed Middle East faced massive population displacements and health crises, which presented crucial challenges for humanitarian actors. North American philanthropy and charity played a decisive role in this context. Among the organisations involved, the Catholic Near East Welfare Association (cnewa) is not well known. It was established by American Catholics to help Eastern Christians – especially Greek Catholics – and to thwart the influence of Protestantism in the region, mainly by supporting local Churches and missions in their humanitarian and welfare work. cnewa was quickly placed under the supervision of the US episcopate and the Vatican, partly transforming its operations and purposes. Its activity became closely involved with the Eastern policy of the Holy See, which primarily focused on the “return” of Orthodox Christians to the Roman Church. This article, at the crossroads of the history of mission and humanitarian aid, examines the early developments of cnewa and highlights how the Catholic Church dealt with the emergence of modern humanitarian aid in the mid-twentieth century.

Korespondencja ks. dra Jana Kwolka z ks. prof. Janem Fijałkiem za lata 1919–1936 (część 2)

The correspondence of Rev. Dr Jan Kwolek and Rev. Prof. Jan Fijałek between 1919 and 1936 (part 2) The second part of the correspondence between Rev. Dr Jan Kwolek (Przemyśl) and Rev. Prof. Jan Fijałek (Kraków) presented here covers eight years: 1928-1936. As for the former priest it was the prime of his spiritual, intellectual and organizational development, whereas the latter was approaching the end of his life, enjoying deserved renown in the field of historical research; he died in 1936. No wonder then that the subject matter of the letters – in vast majority authored by the Przemyśl priest – was largely an account of his successive achievements, in particular in the field of modern organization of the Diocesan Archive which he headed, requests for academic consultations about the formation of a reference library, and discussions on current academic work. Rev. Jan Kwolek would regularly write to his correspondent about concentrating the records from the parish churches of the whole Przemyśl diocese, systematically deposited in Przemyśl. He also used to tell him about the positive reception of his work all over Poland, he shared his joy about significant interest among local theology students in archive work, he did not hide his concern for the fate of the Diocesan Archive due to lack of a successor; finally, he would inform Rev. Fijałek about current events in the local church: changes in managerial positions, deficiencies of the personal policy and his own successive promotions. On the other hand, Rev. Fijałek would spontaneously respond to his younger colleague’s requests, not so much instructing him on the matters of organizing the archive, as that was something Rev. Kwolek managed perfectly well, as indicating the titles of academic books indispensable in an archive library. He did not spare words of praise, which must have been an incentive for the younger priest to keep up the good work. The correspondence makes the reader admire the enormous achievements of one person in the field of establishing in the interwar Przemyśl a second modern research and academic institution (after the Archdiocesan Archive) accessible to historians dealing with matters of the church. The letters published here enhance the reader’s knowledge and awareness by so far unknown facts from the history of research under the aegis of Roman Catholic Church in the Second Republic of Poland.

Polish view of the Contemporary Orthodox Church Law – problems on the way to systematization

Orthodox church law is comprised of elements that regulate the life of the Church at various levels. The theological decisions, oroses, canons and canonical letters, which concern the Church globally, obviously focus on doctrine. Still, they also characterize the theological aspects of ecclesiology, primarily expressed in the Orthodox Church’s fundamental confession of faith – the Nicene-Constantinopolitan Creed. Although a number of the canons of the ecumenical councils and of the Holy Fathers, historical and contemporary resolutions passed by various local Orthodox Churches and other ecclesiastical authorities and institutions pertain to the universal sphere in many aspects, the vast majority of them set specific organizational standards of church life in the local perspective: the local Church, basic administrative units (dioceses, metropolises or exarchates), but above all in basic organizational structures, which include parishes and monasteries.
 This article presents the problems experienced when systematising contemporary Orthodox church law.
 This research aims to present a model for systematizing church law and to direct further research towards a comprehensive systemization of church law, including both the universal code and the legislation of specific Orthodox autocephalous churches.
 The methodology of this work is based on analysing legal acts and analyses already conducted by authoritative canonists.
 While focusing on the legal code of the autocephalous churches, the following questions were addressed: discrepancies resulting from the source corpuses adopted in various local churches and the lack or omission of information on significant organizational and systemic issues. The difficulties presented in this article provoke further research into organizing Orthodox church law. The fundamental problem is the absence of a standardized legal code for the universal Orthodox Church and a standardized compilation of ecclesiastical laws to be applied in autocephalous churches. The provisions of universal church law do not sufficiently organize issues of mutual intra-church relations, and in particular, the obligations and boundaries of the prerogatives of local autocephalous church structures.
 This process of systematization should include updating legal provisions by means of recognizing provisions that have been canonically repealed by later canons of the same rank or higher as invalid.

Ein Bischof wird Abt und erhält erst damit eine Herde (SC 41). Einige Besonderheiten der Wahl von Asztrik Várszegi OSB zum Erzabt von Pannonhalma aus liturgie-ekklesiologischer Sicht

The Benedictine monks of Pannonhalma (Hungary) decided 1991 to elect as their new Archabbot the then Auxiliary Bishop Asztrik Várszegi OSB of Esztergom-Budapest. With this extraordinary move we can witness how a (Titular) Bishop without pastoral jurisdiction receives his own flock (SC 41) by being elected to lead Hungary’s oldest monastery and only Territorial Abbey. This paper presents some remarkable liturgical and ecclesiological aspects of the liturgy, in which Bishop Asztrik was introduced as new Archabbot and Ordinary of his local Church. Also interesting is the fact, that he was elected by members of the Order with a solemn vow, both clerics and lay brothers, and later confirmed by the Supreme Pontiff. For the synodal process, initiated by Pope Francis, the way of selecting bishops is a key theme. Bishop Asztrik’s election and appointment could be a striking example for how lay people in the future can get a more active and direct role in selecting their shepherds.

Ideological and political attitudes in Yekterinoslav dioceses at the beginning of the 20th century

The purpose. The research intent of the study is to show the specifics of the ideological atmosphere in the Eparchy of Katerynoslav, as well as to highlight certain aspects of the relationship between the church corporation of the eparchy and imperial-patriotic organizations around the «Jewish threat». Scientific novelty. The evolution of the attitude of the Katerynoslav church community, represented by the diocesan publication, towards anti-Semitic policy is shown: from condemnation of mass violence, favorable attitude towards political and linguistic freedoms, to approval of pogroms and anti-Semitic propaganda. This evolution is connected with the post-revolutionary reaction of tsarism, which reached its apogee in 1912-1913, the church actually synchronized anti-Semitic speeches in its press with the processes of Governmental anti-Semitism. Conclusions. The anti-Semitic church campaign is directly related to serving the election campaign of extreme right-wing forces to the State Duma in 1912. At the same time, the relations of church leaders with the secular Black Hundreds («chornosotentsi») were not cloudless, positions did not coincide on many issues, in particular, the local church took a more conservative position regarding the conduct of religious freedom in society, and the Black Hundreds accused their church allies of pro-Jewish sympathies. The topic needs further research with the involvement of materials from the regional archives of southern Ukraine.

Resurrecting the ambo Part 2

Renewed emphasis on the significance of the ambo on the part of the Roman dicastery for divine worship appeared in the context of the Roman rite in the late 1980s and once again in the Jubilee year 2000 but seems to have been overlooked in the vast majority of local churches. The author reviews what he considers to be a gradual restoration of the ambo to its medieval heyday while seeing that same restoration as central in placing the celebration of Christ’s paschal mystery at the heart of the liturgy renewed after Vatican II.

Peran Gembala Gereja Bethel Indonesia Dalam Mencegah Perceraian Keluarga Kristen Di Tanjung Priok

God Himself is the initiator and creator of the Christian family. Therefore, there is a vision and mission of God in every Christian family. The family is a small church, so families form a local church community. Husband and wife are important factors forming a family. The role of the pastor is very important in preventing Christian family divorce, among others: shepherding, guiding, and being an example in a healthy Christian family life. The method to answer this problem uses a qualitative method with interviews, collecting several journals, related literature, and Bible verses that are relevant to the formulation of the problem. Thus, the right answer was obtained as a reference for pastors and local churches of the Indonesian Bethel Church in preventing Christian family divorce. More broadly, it can help pastors who will prepare and assist Christian families in the future in respecting the institution of marriage and willing to pay the price in maintaining the integrity of their families.Key words: pastoral role, local church, Christian family, divorce, pay the price

The dynamics of intra-Orthodox relations in Ukraine in the situation of the russian-Ukrainian war

The article examines the changes in the Orthodox world caused by Russia’s full-scale military invasion of Ukraine. Considerable attention is paid to the geographical location of the Ukrainian state at the crossroads of East and West, which determines the specificity of geopolitical and religious processes in the region. Attention is focused on the historical context of the development of Ukrainian Orthodoxy, the meaning of the concept of “canonical territory”, the attitude of former empires to lost territories is considered; prospects for further dialogue between Ukrainian Orthodox churches are outlined. The process of formation of the national mentality of Ukrainians and thus the formation of a single political and spiritual space, the features of which are a reflection of the dominant national type, is considered. The geopolitical confrontation between Russia and the Western world, whose technological parity stimulates ideological confrontation, and which is often broadcast by Russia through religious narratives, is highlighted. The study compares the position and perception of the russian federation regarding the spiritual environment of Ukraine with the real self-perception of the Ukrainian clergy and believers. The rhetoric of the highest church leadership of Russia at the beginning of the military intervention, as well as the reaction of representatives of the local church and flock to it, is critically evaluated. Attention is paid to the reaction of foreign churches to the events in Ukraine. The problem of the transition of Ukrainian dioceses under the jurisdiction of the Russian Orthodox Church in the occupied territories is highlighted. The materials of the article are aimed at forming a comprehensive idea of the recent history of Ukraine and its Church.

Konsep Komsel Three Party Sebagai Implementasi Gaya Hidup Kelompok Sel Menurut Kisah Para Rasul 2:46-47

Church growth is an important part of church history. One the important pillars in church growth is the cell group. The early church became a serious church in working on cell group principles as in Acts 2:46-47. The Covid-19 pandemic has made changes and shifts in the arrangement of cell groups. Before Covid 19 cell groups coulds be held in large numbers, but when the Covid 19 pandemis hit the world, cell groups could not be held in meetings with many people. The researcher is giving an explanation about the concept of cell group with the name of three party which is a simple implementation according to the principle of cell group Acts 2:46-47, especially in the present. This writing uses a descriptive literature method. The goal is that trough writing, namely : First, every believer understands the important principle in church growth through cell groups according to Acts 2:46. Second, every believer understands one of the newer models of effective cell grouping principles today. Third, every believer can implement the comsel three party concept, so that the local church experiences significant congregational growth.

Beholding

This article addresses missional spirituality, that is what spirituality, individual and corporate, is appropriate and fruitful in churches which seek to participate in the mission of God. The paper engages with neuroscience around how the two hemispheres of the brain, right and left offer two ways of attending to the world and Iain McGilchrist’s assertion in The Master and his Emissary that left brain attention has predominated especially in Modernity. Two Christian responses which utilise these truths about the brain are critically examined, one from an American, broadly Evangelical school of thought and the other from the Anglican Solitary, Maggie Ross. Ross’ recovery of the apophatic stream of Christian spirituality via the right brain of “Deep Mind” is preferred without dismissing other approaches. The “unintended consequences” of seeking silence before God who is, including the gift of “beholding” and how they connect to what is required of missional churches are delineated. Some brief suggestions are made as to might be done to enhance the practice of silence in local churches.