Worship & Preaching

A redefinition of garden typology, including the ideological perspective of the users, and a new definition of what it is for a garden to be 'Dutch'.

CONTENTS
- The Issue of Puritanism
- Same Garden - Different Meaning
- Proud Display
- Frivolous Versailles
- Enter Geulincx
- Predestination
- Puritan Joy
- Intemperate Fun
- Indoor Elite
- The Dutch Garden

This Project Paper, submitted and accepted to the Faculty of Wesley Theological Seminary in Candidacy for the Degree of Doctor of Ministry, examines how integrating three theological frameworks—Image Theology, Gender of God Theology, and John Wesley’s Theology of Equal Worth—serves as a soteriological imperative for inclusive worship practices. By promoting inclusive language, imagery, and women exemplars, the project aims to help women and girls reclaim God’s original design for the imago Dei, fostering greater representation in worship and elevating their standing in secular contexts. Through a Multi-Method Approach (MMA), the study critically analyzes theological principles, worship practices, and linguistic behaviors to address entrenched biases in liturgical design.
    The research employs five methods: a comprehensive review of literature and historical resources, six months of direct observation of worship services across four churches, four administrations of a 24-question survey, a dozen unstructured interviews, and a capstone workshop informed by previous findings. The workshop, designed for worship leaders, provided practical tools for implementing inclusive practices and received positive feedback. Participants reported increased awareness and efforts to adopt inclusive language while identifying a need for further practice. The study also revealed persistent resistance to feminine metaphors for God, signaling a critical area for ongoing engagement. As a living laboratory at Peace UMC and Fredericksburg UMC, the project investigated whether these theological frameworks—along with the UMC Book of Resolution #8011 on “Inclusive Language”—could substantiate and sustain inclusive practices. Findings from surveys, observations, and workshops demonstrated that expanding inclusive language is feasible and enriches worship experiences for all. The project offers a replicable model for communities seeking to align worship practices with God’s vision of humanity, made in the Divine image. This study concludes that reclaiming the imago Dei as a soteriological imperative challenges narrow perceptions of God, deepens connections with the Divine, and advances a transformative movement that celebrates all people's diversity and equal worth.

The ‘Prince of Preachers’ Charles Spurgeon had a ‘princess’ of a wife, Susie. Their romance is one of the most remarkable clergy marriages in the history of Christianity. They were married for thirty-six years until Charles’ death at age 57 in 1892.

Susie, as a wealthy, sophisticated Londoner, was not initially impressed with 19-year-old Charles, because of his ill-fitting country clothes and accent: ‘…his countrified speech incited more regret than reverence, alas for my vain and foolish heart.’ Through his powerful, passionate preaching, however, Susie was rescued from her backsliding.

He preached up to ten times a week, giving two hundred sermons before he was age 20. Using vivid illustrations and a bit of humour, Charles preached in a way that related to people from all walks of life. Many thousands of unchurched people came to know Jesus Christ personally and were fully immersed, radically changing their lives.

This is a dissertation for a Masters in Theology at Cardiff University in 2023 identifying the relationship be European court jester and the contemporary British Army Chaplain. Data were gathered from existing lit anthropology, chaplaincy and history as well as from surveys and interviews with serving military perso thesis concludes that there is scope for further consideration of the structural influence of the jester mod where the role and function of chaplaincy is to be better un The british army chaplain as court je A study on the liminal

This study investigates the multifaceted role of worship and music leaders in Christian congregations. It emphasizes that their responsibilities extend beyond mere musical proficiency to embody a profound spiritual calling rooted in a vocational call to ministry. A survey of 401 worship leaders from various Christian denominations reveals the role's dual nature: they are skilled musicians and spiritual guides uniquely called to facilitate the congregation’s faith journey. This vocational calling highlights their divine appointment to ministry, aligning with biblical principles such as those found in Ephesians 4:11-12, which stress the equipping of the saints and the building up of the church through dedicated ministry roles. Traditionally, music in worship has served as a powerful means of teaching core theological principles and remains instrumental in helping believers reflect on God’s promises and acts as recorded in the biblical text. The historical use of music in religious life underscores its value in spiritual education, with worship leaders playing a pivotal role in bridging music and ministry to inspire, teach, and enhance congregants’ faith. The study delineates a primary distinction between worship leaders who merely possess musical talent and those compelled by a vocational call to ministry. Findings suggest that churches risk spiritual setbacks when appointing worship leaders solely based on musical ability, neglecting the importance of spiritual qualifications and a clear sense of calling. Such appointments may dilute the spiritual depth of worship, as music in a faith context is not intended for entertainment but for inspiring spiritual growth and deepening congregational relationships with God.

The research advocates that churches prioritize hiring worship leaders who demonstrate musical expertise and a genuine vocational call to spiritual leadership. It further recommends investing in worship leaders' training, mentorship, and spiritual development to equip them for their dual roles as musicians and spiritual leaders. Providing these leaders with resources and support fosters a worship culture that transcends performance, encouraging active participation and genuine spiritual engagement. Through the insights gained from surveyed worship leaders, this study outlines a framework for understanding worship leadership as a divine vocation that integrates musical and spiritual dimensions. In conclusion, the research emphasizes the necessity of recognizing worship leadership as a vocational call to ministry. Worship leaders are called to serve as educators, mentors, and spiritual role models, using music as a medium for theological instruction and discipleship. By adopting a comprehensive approach to the recruitment and support of worship leaders, churches can enrich the worship experience, creating an environment conducive to spiritual growth and equipping believers for deeper engagement with God.

This book is dedicated to all who walk the narrow road, to those unafraid of being misunderstood, resisted, or despised for their faith. The early church was not honored but hated, not welcomed but opposed and yet, through its fierce witness, it shook the foundations of empires. May every reader who turns these pages find courage to reclaim that same counter-cultural boldness: to endure scorn with grace, to stand firm against compromise, and to be hated for the right reasons. 87 Restoring the Foundations: The Vital and Supported Roles of Apostles, Prophets, and Evangelists Today CHAPTER 11

Durie returns to the Netherlands Some time in 1635, with Germany closed for a while but with the encouragement of further support, Durie decided to make a second tour of the United Provinces as he felt the Protestant churches there were lagging in pan-Protestant thinking. He was especially disappointed with the many British churches in the Dutch provinces which were not only at loggerheads with one another but were also at sixes and sevens with the various Dutch Reformed churches who were sadly just as divided themselves, especially on the issue of how to approach the Lutherans. Here the French-speaking churches in Holland, on the whole, were far more tolerant than the Dutch-speaking churches. However, it was the pan-British quarrels regarding Episcopalians and Presbyterians which were splitting the British churches in the Dutch provinces and ideas of church order and discipline were preventing a common witness in faith and doctrine. British churches of separate and mixed church orders had kept up their correspondence with Durie and letters reaching Durie in the autumn of 1634 illustrate how high Durie was regarded as a preacher and adviser by the ex-patriot British and British traders. One letter, for instance from Amsterdam, signed by

It is critical that anyone responding to a traumatic event be able to fulfill his or her purpose in the situation. The US Army Chaplain must be prepared to provide valued ministry during times of traumatic injury and death in a combat environment. The purpose of the investigation was to establish core ministry actions based upon identified common expectations and standards between chaplains, officers, and Soldiers of their command relating to ministry during times of traumatic injury and death in a combat environment. This intent was met through a series of steps beginning with the identification of the problem that US Army Chaplains have not been adequately prepared for the task of Combat Trauma Ministry. A review of current scholarship in the field demonstrated that significant works on Combat Trauma Ministry are almost non-existent. In order to accomplish the investigation two research methodologies were employed. There was use of quantitative data and large scale use of qualitative research. The qualitative research proved to be particularly useful because of its focus on the study of problems in the social context. Research of the issue began with an examination of chaplain qualifications. This included a review of the educational and ministerial prerequisites applicants must meet. A study of the training provided by the Army to those newly entering the US Army Chaplain Corps follows. This process revealed the challenges posed in trying to teach clergy from civilian parishes to minister in the Army context of which many have no experience. The heart of the research is the body of interviews of chaplains, officers, and Soldiers. These personal accounts of ministry done, and failing to be done, with the theological impetus behind it provided the groundwork from which to draw the research conclusions. The research concludes that preparation for Combat Trauma Ministry within the Army is still lacking but improving. In order to overcome remaining deficiencies individual chaplains, supervisory chaplains, and the US Army Chaplain Corps need to personally and professionally augment training to ensure that the Chaplain Corps' Core Competencies Continuum -Nurture the Living, Care for the Wounded, and Honor the Dead -are adequately performed. The research identified three priorities of ministry to accomplish this intent. They are: Maintain Composure, Give them Something Tangible, and Share in the Burden. Finally, there is the recognition that the US Army Chaplain Corps must become more stringent in three specific concerns: Training and Qualification standards, developing self and supervisory care for chaplains, and preparing for the long-lasting effects of combat exposure and PTSD with a Soul Care emphasis.

It is critical that anyone responding to a traumatic event be able to fulfill his or her purpose in the situation. The US Army Chaplain must be prepared to provide valued ministry during times of traumatic injury and death in a combat environment. The purpose of the investigation was to establish core ministry actions based upon identified common expectations and standards between chaplains, officers, and Soldiers of their command relating to ministry during times of traumatic injury and death in a combat environment. This intent was met through a series of steps beginning with the identification of the problem that US Army Chaplains have not been adequately prepared for the task of Combat Trauma Ministry. A review of current scholarship in the field demonstrated that significant works on Combat Trauma Ministry are almost non-existent. In order to accomplish the investigation two research methodologies were employed. There was use of quantitative data and large scale use of qualitative research. The qualitative research proved to be particularly useful because of its focus on the study of problems in the social context. Research of the issue began with an examination of chaplain qualifications. This included a review of the educational and ministerial prerequisites applicants must meet. A study of the training provided by the Army to those newly entering the US Army Chaplain Corps follows. This process revealed the challenges posed in trying to teach clergy from civilian parishes to minister in the Army context of which many have no experience. The heart of the research is the body of interviews of chaplains, officers, and Soldiers. These personal accounts of ministry done, and failing to be done, with the theological impetus behind it provided the groundwork from which to draw the research conclusions. The research concludes that preparation for Combat Trauma Ministry within the Army is still lacking but improving. In order to overcome remaining deficiencies individual chaplains, supervisory chaplains, and the US Army Chaplain Corps need to personally and professionally augment training to ensure that the Chaplain Corps' Core Competencies Continuum -Nurture the Living, Care for the Wounded, and Honor the Dead -are adequately performed. The research identified three priorities of ministry to accomplish this intent. They are: Maintain Composure, Give them Something Tangible, and Share in the Burden. Finally, there is the recognition that the US Army Chaplain Corps must become more stringent in three specific concerns: Training and Qualification standards, developing self and supervisory care for chaplains, and preparing for the long-lasting effects of combat exposure and PTSD with a Soul Care emphasis.

Esta reflexão sobre o sábado como dia de adoração poderia ser dedicada àqueles que foram concebidos e nasceram como adoradores de Jeová Deus no sábado do sétimo dia; e também àqueles que, uma vez nascidos, foram transformados por Deus em santificadores do sábado do sétimo dia e receberam a bênção prometida para aquele dia (Gn 2:3). Ambos os grupos, creio eu, experimentam a bênção de ter o sábado como uma dádiva de Deus. O sábado, sem dúvida, é uma dádiva de Deus para a humanidade e, consequentemente, para todas as nações da Terra.

The classification of spiritual beings in Samoan culture provides a
unique lens through which to understand the island’s traditional belief
systems and their lasting influence. Animism, the belief that spirits inhabit
both living beings and natural objects,1 forms the basis of many Samoan
cultural practices and perceptions of the supernatural. This worldview
encompasses a wide range of spiritual beings, including God the Creator
(atua o foafoaga), individual spirits (aitu aumakua), ancestor spirits (aitu
o aiga), village spirits (aitu o nuu), and malevolent spirits (aitu fasia).
These classifications reveal the complex nature of Samoan spirituality
and the interwoven relationships between people, their ancestors, and
the natural world.

xi 1 Over the past decade, public concern over land prices in Rwanda has steadily intensified, reflecting growing interest in land as both an economic asset and a symbol of security. Land is widely regarded as one of the most influential determinants of wealth and socio-economic stability in Rwanda (Ali, Deininger & Goldstein, 2015). Its importance spans from personal ownership and agriculture to industrial development and urban planning. Land values differ markedly depending on location. In rural parts of the country, land is largely used for agriculture and forestry, while in urban centers like Kigali, land is dominated by housing developments, infrastructure, and commerce (MINAGRI, 2020). Land price can be defined as the monetary value assigned to land use rights at a specific location and time (Vietnam National Assembly, 2013). With a total surface area of 26,338 square kilometers and a population of 13.3 million people (NISR, 2022), Rwanda is among the most densely populated countries in Africa. Kigali alone hosts about 1.5 million people, making it the most populous urban center, followed by the Eastern, Western, Southern, and Northern provinces. According to the (Rwanda Land Use Portal 2022), about 70% of the Rwandan population is engaged in agriculture. Approximately 58% of the country's land is dedicated to agricultural use, while forests cover 30%, residential areas occupy 14.5%, and industrial zones comprise a mere 0.08%. This reveals that 72.5% of the country's land is used either for residential or agricultural purposes, most of which is privately owned. Land values in Rwanda have consistently increased in recent years, particularly in urban and periurban areas. For instance, land prices in Kigali's suburbs like Kinyinya, Kanombe, and Nyarutarama have exceeded pre-COVID levels (RNRA, 2023). This trend is not unique to Rwanda. Globally, land prices are shaped by the dynamics of supply and demand, influenced by both physical and regulatory environments (World Bank, 2009). A study by (Gilmour,2018) suggests that in global cities, real estate prices have surged significantly over the past five years, with places like Hong Kong experiencing an average annual increase of 10%. Economic factors

We connect science and decision-making to develop solutions for a sustainable future for all. Our approach is highly collaborative: stakeholder involvement is at the heart of our efforts to build capacity, strengthen institutions, and equip partners for the long term. Our work spans climate, water, air, and land-use issues, and integrates evidence and perspectives on governance, the economy, gender and human health. Across our eight centres in Europe, Asia, Africa and the Americas, we engage with policy processes, development action and business practice throughout the world.

We connect science and decision-making to develop solutions for a sustainable future for all. Our approach is highly collaborative: stakeholder involvement is at the heart of our efforts to build capacity, strengthen institutions, and equip partners for the long term. Our work spans climate, water, air, and land-use issues, and integrates evidence and perspectives on governance, the economy, gender and human health. Across our eight centres in Europe, Asia, Africa and the Americas, we engage with policy processes, development action and business practice throughout the world.

Sekolah Minggu untuk membaca lirik nyanyian Sekolah Minggu dari perspektif psikologi perkembangan kognitif, moral, kepribadian, dan iman, khususnya anak-anak usia tujuh sampai dengan dua belas tahun. Minggu dalam persiapan mengajar, terutama dalam memilih nyanyian-nyanyian yang akan dinyanyikan sehingga nyanyiannyanyian yang dipilih sesuai dengan perkembangan anak-anak.

In ecclesiastical jargon, an “oefenaar” is someone who, on the authority of his church council, is allowed to speak edifying words at a gathering of parishioners, known as “oefenen” (practising).  In the seventeenth and eighteenth centuries, 'oefenaars' were appointed by church councils, and it went without saying that such a person had to be a professing member of the congregation.  Over time, 'oefenaars' broadened their range of tasks, which actually led to the emergence of two types of oefeningen. There were 'oefenaars' who in fact started to organise their own church services and preach themselves. Just like a minister, they began their meetings with a preliminary discussion, followed by a prayer, a reading from Scripture, an explanation and application of the chosen text, and then concluded with a prayer of thanksgiving. The other type of exercise took the form of a discussion and was also called a “company” or a “conventicle”. In these meetings, the focus was not so much on explaining Scripture, but rather on the believer's experience and discussing matters of conscience.

Altitude affects plants' constituents. The presence of caffeine and melatonin in many plants, including C. arabica, has been widely reported. However, a possible variation of their quantity in Rwandan C. arabica samples across different altitudinal locations is not yet known. This study sought to provide this information. C. arabica samples from Kayonza, Ruhango, Gakenke, Gatsibo, Nyagatare, and Karongi districts, covering different altitude ranges in Rwanda, were obtained from the National Agriculture Export Development Board (NAEB). Analytical techniques like Thin-Layer Chromatography (TLC), High-Performance Liquid Chromatography (HPLC), and Gas Chromatography-Mass Spectrometry (GC-MS) were used. C. arabica samples from higher altitudes yielded higher caffeine content, while instant coffee samples showed a broad caffeine range. However, all the techniques detected no phytomelatonin in the C. arabica samples collected from different altitudinal locations in Rwanda following two extraction methods, even though melatonin supplements from pharmaceutical outlets manufactured in the USA (110 %), Canada (106 %), Denmark (102 %), and Belgium (2.8 %) had detectable melatonin. Rwandan C. arabica has no phytomelatonin but shows increased caffeine content with increasing locational altitude. Further studies to analyze the precursors and enzymes involved in the phytomelatonin biosynthetic pathways in plants are needed to unravel this mystery.

This paper examines the homiletical implications of Luke 19:40 ("if these were silent, the stones would shout out") in order to reinterpret this directive for voices which cannot physically shout. I argue that the shout Jesus implies is accomplished by voicing praise to God and speaking from the authenticity of one's own instrument.

Pemahaman Teologi adalah ilmu yang mempelajari tentang Tuhan, agama, Firman Allah dan hubungan antara Tuhan dan manusia. Dalam jurnal ini, akan membahas tentang latar belakang teologi, tujuan teologi, rumusan masalah, tujuan penelitian, hasil dan pembahasan, kesimpulan dan daftar pustaka. teologi dalam kehidupan sehari-hari. Dengan memahami teologi, kita dapat memperdalam hubungan kita dengan Tuhan dan meningkatkan kesadaran spiritual kita. Teologi adalah ilmu yang mempelajari tentang Tuhan, agama, dan hubungan antara Tuhan dan manusia. Tujuan teologi adalah untuk memperdalam pemahaman tentang Tuhan, memperkuat hubungan manusia dengan Tuhan, dan memberikan panduan untuk menghadapi tantangan hidup.

In talking about the interpretation of sacred Scripture, there has always been discussion about the role of the Holy Spirit in understanding the “letter” of Scripture.  In the early church, the church father Origenes applied the scheme of body, soul and spirit to sacred Scripture. Thus he arrived at a threefold sense of Scripture. From this developed the concept of a fourfold Scripture sentence, which distinguished four meanings: a literal meaning (what happened), an allegorical one (what you may believe), a moral one (what you must do) and an anagogical one (what you may expect). This was also the common view in the Middle Ages regarding the interpretation of Scripture. The Reformers rejected the fourfold sense of Scripture and emphasized the literal, historical sense of Scripture, in which case all Scripture was understood from Christ. When in the seventeenth and especially in the eighteenth century the human mind, under the influence of Cartesianism, became increasingly central to theology as well, the question arose as to whether the spiritual meaning of Scripture then lay so close to the surface that it would simply be accessible to the natural, human mind. This led to a debate in the Reformed Church in the Netherlands about the intelligibility of sacred Scripture and thus the difference between “letter knowledge” and spiritual knowledge. Is understanding Scripture a matter of reason and common sense or a matter of the heart? Reformed pietists emphasized that readers of Scripture need the inner illumination of the Holy Spirit to understand the text.

Fuelwood is an important source of domestic energy in rural regions of Brazil.  In the Zona da Mata of Minas Gerais, native species from the Atlantic Forest are an important source of fuelwood, supplemented by wood from eucalyptus and coffee plantations. The use of native species is complicated by their increasing scarcity and the recent enforcement of forest policies that prohibit the felling of even dead natives trees without a permit. In this study, the factors contributing to the persistent use of fuelwood in this region, despite the simultaneous use of liquid petroleum gas in most households, are explored by examining fuelwood use patterns in four small rural communities in the Zona da Mata Mineira using household surveys and semi-structured interviews.
Two hypotheses were tested using a Jacknife regression.  One hypothesis, based on the Energy Ladder model, tested the predictive power of socioeconomic status in relation to fuelwood use.  This variable was not shown to explain a statistically significant percentage of the variance in fuelwood use.  The second hypothesis tested for a moderating effect of access to fuelwood on the relationship between the socioeconomic status of a household and that amount of time that household spends collecting fuelwood. The interaction between access to fuelwood and socioeconomic status was shown to explain a significant percentage of the variance in fuelwood use, thereby indicating that in this region, the effect of socioeconomic status on fuelwood use depends on access to fuelwood.
The Atlantic Forest Policy was found to have little influence on domestic energy decisions made by surveyed households.  Few research subjects had a good understanding of the basic tenets of this policy and the Forest Police do not have adequate resources to enforce the policy at this level.

The worship of the dead, and in particular of the holy souls in Purgatory, is a deep-rooted tradition in southern Italy. The related beliefs and rituals concern both the calendric customs (November is the month dedicated to the faithful departed) and the life cycle customs (the surviving connections with the dearly departed). One of the most widespread practices has been the recitation of the Rosary of 100 Requiem, during which participants recite ten sets of ten Requiem aeternam, the main Catholic prayer devoted to the faithful departed. This ritual could be individually or collectively performed within domestic/private or sacred/public spaces (churches, chapels, cemeteries). In this paper I discuss a collective ritual which a lay confraternity has recently revived in Castellaneta (Apulia). While originally (until the 1960s) it took place in a small room in the cathedral, now it is set within the larger space of a cemetery, in the form of a procession going through the cemeterial buildings. The participants, walking behind a Crucifix, recite one hundred Requiem aeternam and read pious texts along a sort of Via Crucis in ten stations. Significantly, instead of being bound to a specific period (for example, November), this ritual is performed on the first Sunday of every month. In so doing, the Rosary of 100 Requiem enables a dynamic reconfiguration of a sacred, urban, liminal space (the cemetery) through a revived and innovated ritual, whose monthly repetition transforms an almost vanished traditional practice into an ordinary community event that creates a deeply felt experience of life/death relationships.

This essay is a response to the stimulating contributions to this volume, by way of hearing. Here, I use the Indigenous Pasifika form of interrogation known as talanoa that allows us to hear and enter into the subconcious state, to perceive the world of animals from these alternative perspectives, which seek to liberate animal voices and push back at colonial systems that are guilty of meddling with our reading and theorizing of the animal-Other. This talanoa allows us to imagine the contributors sitting around a kava bowl in conversation, as we hear them tell their stories, and hear the humour, the pain, the honesty in the animal experiences.

Kita telah memasuki hari kelima hari raya besar umat Kristen setelah Natal, Jumat Agung, Paskah. Hari ini kita merayakan yang kelima hari Pentakosta. Pentakosta menandai peristiwa penting ketika Roh Kudus dicurahkan atas para rasul dan murid Yesus (Kis. 2). Peristiwa ini dianggap sebagai lahirnya gereja Kristen, karena Roh Kudus memampukan mereka untuk bersaksi dan memberitakan Injil dengan kuasa. Yesus menjanjikan kepada murid-murid-Nya bahwa Ia akan mengirim Roh Penolong (Yoh. 14:16-17). Pentakosta adalah penggenapan janji tersebut. Ini menandai mulainya era baru dalam hubungan manusia dengan Allah, di mana Roh Kudus tinggal dan bekerja dalam setiap orang percaya.

DIOS DISEÑÓ Y CREÓ el matrimonio como algo bueno, hermoso e invalorable. Él usa el matrimonio para ayudarnos a terminar con la soledad, multiplicar nuestra eficacia, establecer familias, criar hijos, disfrutar la vida y bendecirnos con intimidad en la relación. El matrimonio también nos muestra la necesidad de crecer y tratar nuestros propios problemas y nuestro egoísmo con la ayuda de un compañero para toda la vida. Si estamos dispuestos a recibir enseñanza, aprenderemos a hacer lo más importante en el matrimonio: amar. Esta unión te proporciona el camino para que aprendas a amar, de manera incondicional, a otra persona imperfecta. Es maravilloso. Es difícil. Cambia la vida. Este libro se trata del amor Se trata de aprender y de atreverse a tener una vida llena de relaciones de amor. Y este viaje comienza con la persona que se encuentra más cerca de ti: tu cónyuge. Que Dios te bendiga al comenzar esta aventura. No te quepa duda: deberás ser valiente. Si aceptas este desafío, debes tener la visión de que en lugar de seguir tu corazón, decides guiarlo. El mundo te dice que sigas tu corazón, pero si tú no lo guías, alguien o algo lo hará por ti. La Biblia dice que "más engañoso que todo, es el corazón" (Jeremías 17:9), y que siempre buscará hacer lo que mejor le parezca en el momento. Te desafiamos a que decidas guiar tu corazón hacia lo que a la larga será lo mejor. Esta es la clave para tener relaciones duraderas y satisfactorias. El viaje que realizamos con este libro no es un proceso en el que intentas cambiar a tu cónyuge para que sea como tú quieres que sea. Sin duda, ya has descubierto que los esfuerzos para cambiar a tu esposo o esposa han terminado en fracaso y frustración. En cambio, es un viaje para explorar y demostrar el amor genuino, aún cuando tu deseo se haya marchitado y tu motivación sea escasa. Lo cierto es que el amor es una decisión y no un sentimiento. Es

Since several other lemmata have dealt with aspects of the Further Reformation preaching, the starting point of this lemma will be the concrete Further Reformation critique of preaching as it was common at the time of the Republic. The content of that criticism reflects the ideals and practice of Word preaching by the Further Reformers themselves. Then the following topics are discussed: the voice, the recitation and the emotions of the preacher, whether or not to preach by heart, the length of time of the sermon and the reception of the Further Reformation preaching.

Early in the Protestant Reformation tradition, the book of Psalms played a prominent role in shaping personal and communal devotion. This article aims to carry out a case study based on Psalm 25, investigating how the message of this biblical text has contributed to developing a Reformed spirituality. To achieve this, the first part of the research examines the introductory issues of Psalm 25, such as the title and authorship, the historical context, and the Gattung of the psalm. Next, the author develops an exegetical analysis of the main sections of Psalm 25, considering the text's literary, syntactic, and semantic elements. Finally, the reception of this biblical passage in John Calvin is studied, analyzing how the reformer understood and applied Psalm 25 and the pastoral contributions from his exegesis of this psalm to a biblical and reformed spirituality.

This article was published in Teológica/Revista Brasileira de Teologia, no. 13 (jul./dez., Rio de Janeiro, 2023): p. 28-56 (ISSN 1807-7056)

Among the Jews, the synagogue on the Sabbath and other holidays
read exclusively from the Old Testament. In the early church, a reader
was appointed who, following the example of the Jewish church, read the law and the prophets. This was followed by the sermon, which followed what had been read. In the third century, reading aloud was considered a separate service performed by a lector. In the period of the Reformation, the function of reader was reintroduced, but his function was no more than to read some chapters from God's Word prior to the actual service. In
absence of a minister, he could read some Bible chapters and the prayers
from the liturgy to the congregation by way of church service. An exploration of the solutions to the pastor shortage for which Reformed people in other countries opted gives more insight into the peculiarities of the Dutch situation.

The music industries in the BRIC (Brazil, Russia, India, and China) nations are undergoing significant transformation, driven by a confluence of cultural, technological, and economic factors. This study examines the emerging music industries in BRIC countries from a global perspective, emphasizing the role of cultural dynamics, market structures, technological integration, and globalization. Cultural elements such as local music genres, traditions, and language significantly shape audience preferences and influence both domestic consumption and global market penetration. Furthermore, the business environments within these nations, including intellectual property laws, market regulations, and infrastructural development, create unique challenges and opportunities for industry growth. Technological advancements, particularly through digital platforms such as streaming services and mobile internet, have revolutionized the way music is distributed and consumed, enabling BRIC artists to reach global audiences. Globalization has further expanded the potential for collaboration, investment, and cultural exchange, fostering international partnerships and promoting the export of local music to global markets. This paper explores these factors and highlights how the BRIC countries are positioning themselves as key players in the global music landscape. By analyzing the interplay of these elements, the study provides insights into the future trajectory of the BRIC music industries, offering implications for policymakers, investors, and industry stakeholders seeking to navigate the rapidly evolving global music market.

In every generation, worship shapes the trajectory of human identity. The argument presented contends that worship is not peripheral but the axis of the imago Dei-humanity's created, corrupted, and restored divine image. Drawing from Scripture (e.g., 2 Cor. 3:18), Irenaeus's patristic vision, and modern technological ethics, it traces a biblical arc from Eden's vocation to Babel's idolatry, through Christ's restoration, to eschatological communion-showing how worship either aligns humanity with God or distorts it through idolatry. The study focuses on today's worship crisis, in which artificial intelligence and transhumanism offer counterfeit transcendence. Engaging Jacques Ellul's concept of "autonomous technique," Miroslav Volf's theology of flourishing, and Augustine and Aquinas's exitus-reditus schema, it explores worship's formative, protective, and restorative functions. In an age of technological autonomy, true worship reclaims the soul, grounding identity in dependence rather than control. Bridging biblical theology and ethical urgency, this work contends that Christocentric worship restores human identity, anchors it in God's presence, and directs it toward ultimate eschatological restoration.

This essay presents a brief argument for including the Old Testament (OT) to develop a biblical theology of pastoring (and by extension, chaplaincy) looking at several passages in Zechariah which deal with issues of pastoral theology (Zech 1:1-6a; 10:1-3; 11:4-17; 13:2-6, 7-9). Three themes are addressed in these passages: (1) repentance and judgement as God’s two methods for restoring people, with repentance (and thus penitential preaching) as God’s preferred method for restoring people, (2) problems of ministry, including leaders, people, and work, and (3) a “good chaplain” model of ministry in which pastors follow God’s example of caring for those in need and having high ethical standards for behavior. This paper concludes that these themes are crucial for chaplains as pastors.

Dalam Minggu ini kita memasuki Minggu IV Setelah Epipahnias. Tema kotbah yang akan kita renungkan “TUHAN adalah Bukit Batu dan Pertahanan Kita”.  Istilah “TUHAN adalah Bukit Batu dan Pertahanan” memiliki makna mendalam yang menggambarkan peran Tuhan sebagai perlindungan, kekuatan, dan tempat bersandar dalam kehidupan umat-Nya. "Bukit Batu" memiliki makna bahwa Tuhan adalah fondasi yang kokoh. Bukit batu melambangkan kekokohan, kestabilan, dan tempat perlindungan. Batu yang besar dan kokoh tidak mudah terguncang oleh badai atau gempa. Hal ini menggambarkan bahwa Tuhan adalah fondasi yang kuat dan tidak tergoyahkan dalam kehidupan kita. Contoh dalam Alkitab: "Ya TUHAN, bukit batuku, kubu pertahananku dan penyelamatku, Allahku, gunung batuku, tempat aku berlindung, perisaiku, tanduk keselamatanku, kota bentengku!" (Mzm.  18:2). Yesus mengajarkan bahwa hidup yang dibangun di atas batu karang (Firman Tuhan) tidak akan roboh meskipun diterpa badai (Mat. 7:24-25).

Effective worship leadership requires thorough preparation that goes beyond just song selection and rehearsal. It is a spiritual discipline, rooted in a deep understanding of the purpose of worship and the role of the worship leader. This chapter outlines a method for preparing to lead worship that is spiritually grounded, intentional, and focused on glorifying God. It emphasizes understanding the purpose of worship, the importance of prayer, aligning the worship experience with the theme of the service, choosing familiar songs, and diligent rehearsal. These steps ensure that worship leaders can guide congregations into meaningful encounters with God while fostering unity and engagement within the body of Christ.

예수님은 우리를 하나님 나라 운동으로 초청하고 계십니다.
친히 광인의 자리로 내려가셔서 우리 대신 고난 당하셨지만, 부활하심으로 광인의 역사를 완전히 끊고 새로운 하나님 나라 역사를 시작하신 바로 그분이 바로 여러분 안에 계십니다.
우리가 지향해야 하는 운동이 바로 이 하나님 나라 운동입니다.
사랑하는 여러분, 학생, 신앙, 운동을 떠올려 보세요. 만일 우리가 학생으로만 산다면 적당히 공부하고 일해도 됩니다. 그러나 우리는 제자 삼는 선생이 되어야 하기 때문에 최선을 다해 공부하고 일해야 합니다.
우리가 만일 나 혼자 구원 받는 것으로 그치는 신앙에 만족한다면 적당히 공부하고 일해도 됩니다. 그러나 우리는 그리스도와 연합하여 아브라함에게 주신 약속이 성령님 안에서 성취되는 것을 바라봐야 하기 때문에 최선을 다해 공부하고 일해야 합니다.
우리가 만일 하나님 나라를 갈망하지 않고 나의 행복만 추구하며 살길 원한다면 적당히 공부하고 일해도 됩니다. 그러나 우리는 우리 대신 광인의 자리까지 내려가신 예수님과 더불어 하나님 나라 운동을 해야 하기 때문에 최선을 다해 공부하고 일해야 합니다.

우리는 부족하고 연약하지만 하나님은 우리를 믿어주시며, 우리와 함께 일하고 싶어 하십니다. 여러분 모두를 이 운동으로 초청합니다. 믿음으로 하나님께 나아오십시오! 아멘.

This article is the second in a two-part series on military chaplaincy in wartorn Ukraine. While the first article (Grimell, 2024a) provided background information, including empirical interview data on military chaplaincy in Ukraine, this second article focuses on the lessons learned by Ukrainian military chaplains (MCs). Both articles are based on a recent qualitative interview study exploring the roles, practices and insights of Ukrainian MCs during wartime, addressing a significant gap in existing research. Twelve male MCs (n = 12) participated in the study, with most having served on the frontlines since the onset of the war in 2014. The interview data were analysed using an inductive approach to thematic analysis. This article (Part 2) covers the insights and lessons learned by Ukrainian MCs, detailing their work in morality, ethics and character formation, their supportive presence within military units and the essential role of confidentiality as a release valve for military personnel. The analysis also examines complex spiritual and existential challenges faced by MCs, the personal impacts of the war on them and their methods for sustaining spiritual resilience and well-being. Findings highlight the critical, adaptable support that MCs provide to military personnel under extreme conditions, and they reveal how the wartime context has shaped their collaboration with mental health providers. The study also identifies desired qualities in wartime MCs and underscores the importance of church and religious organizations in supporting grieving families, and in facilitating social and charitable activities. This research provides unique insights into the chaplaincy work of some of the most experienced wartime MCs in Ukraine.

This paper examines how Facebook is transforming religious authority and amplifying sectarian discussions through digital sermons (waʿẓ) delivered by three prominent preachers in Bangladesh: Shaykh Dr. Muzaffar b. Mohsin, Muftī Rezaul Karim Abrar, and Muftī Gias Uddin Tahery. Using a netnographic approach, we analyse the discourses promoted in their sermon videos on Facebook. We demonstrate how Facebook incentivises religious leaders to intensify sectarianism in order to increase online engagement and reinforce their authority. Thus, although the Internet—specifically Facebook—is often assumed to have the potential to connect the Muslim umma, it simultaneously exacerbates sectarian divisions, with significant implications for both religious and social dynamics in Bangladesh.

This paper examines how Facebook is transforming religious authority and amplifying sectarian discussions through digital sermons (waʿẓ) delivered by three prominent preachers in Bangladesh: Shaykh Dr. Muzaffar b. Mohsin, Muftī Rezaul Karim Abrar, and Muftī Gias Uddin Tahery. Using a netnographic approach, we analyse the discourses promoted in their sermon videos on Facebook. We demonstrate how Facebook incentivises religious leaders to intensify sectarianism in order to increase online engagement and reinforce their authority. Thus, although the Internet—specifically Facebook—is often assumed to have the potential to connect the Muslim umma, it simultaneously exacerbates sectarian divisions, with significant implications for both religious and social dynamics in Bangladesh.

Hybrid worship in Zambia, integrating physical and virtual congregations, represents a significant shift in religious practices influenced by the COVID-19 pandemic. This model bridges traditional worship methods and digital innovations, enabling inclusivity and accessibility in a country deeply rooted in Christian faith. The article examines the historical evolution of worship in Zambia, the rise of hybrid models, and their social, cultural, and logistical impacts. By exploring opportunities and challenges, it offers actionable recommendations for sustainable hybrid worship, emphasizing technology integration, cultural relevance, and policy support. Hybrid worship emerges as a transformative paradigm, harmonizing spiritual engagement with modern advancements to address diverse congregational needs.

Hari ini kita berada di penghujung tahun 2024, sebuah momen refleksi untuk melihat perjalanan hidup kita sepanjang tahun ini. Ada banyak hal yang mungkin kita hadapi: keberhasilan, kegagalan, sukacita, kesedihan, atau bahkan pergumulan yang berat. Tetapi melalui semuanya, firman Tuhan mengundang kita untuk menyerahkan hidup kita sepenuhnya kepada-Nya.

Dalam Ibadah Akhir Tahun ini tema yang akan kita bahas adalah “Serahkanlah Hidupmu kepada TUHAN”.  Tema ini panggilan untuk mempercayakan seluruh aspek kehidupan kita kepada Tuhan dengan keyakinan penuh bahwa Dia akan memelihara, membimbing, dan bekerja untuk kebaikan kita. Kehidupan pemazmur dalam perikop ini sebuah pengingat untuk kita agar tidak takut atau iri terhadap keberhasilan orang fasik, melainkan untuk hidup dalam kepercayaan penuh kepada Tuhan.

Hari ini kita memasuki Minggu Setelah Natal. Tema kita hari adalah “Mengucap Syukur atas Kasih Karunia Allah”.  Tema ini mengungkapkan rasa terima kasih yang tulus kepada Allah atas anugerah-Nya yang melimpah, meskipun kita sebagai manusia tidak layak menerimanya. Kasih karunia Allah merupakan pemberian yang tidak bergantung pada usaha atau kelayakan kita, melainkan merupakan wujud dari kasih dan kemurahan Allah.

Pada malam ini kita berkumpul untuk merayakan malam kelahiran Yesus Kristus, Juru Selamat dunia. Tema kita malam ini, “Kesukaan Besar untuk Seluruh Bangsa.” Tema ini mengajak kita merenungkan pesan yang diberikan para malaikat kepada para gembala di padang Efrata. Pesan ini adalah kabar sukacita yang tidak hanya relevan pada zaman dahulu tetapi juga untuk kita saat ini.

This thesis looks at the exploring the effects of of woodfuel (charcoal & firewood) consumption and production in the Akatsi North District in the Volta Region of Ghana. The main objective of the study was to determine effects of woodfuel consumption on the rural environment in order to suggest ways of reducing the phenomenon for sustainable development in the study area.