scholarly journals Understanding the impact of COVID-19 in the spiritual life of the Church community

Author(s):  
Thandiwe Nonkululeko Ngema ◽  
Zanele Gladness Buthelezi ◽  
Dumisani Wilfred Mncube

The COVID-19 pandemic has affected the world in extra-ordinarily negative ways. Its impact has been felt in government circles, families, communities and churches globally. Spiritual leadership together with church members or congregants has also suffered a great deal. The pandemic has successfully disorganized societies and religious communities. Its spiritual impact has been felt by church leaders and congregants alike. This study investigated the spiritual impact COVID-19 has imposed on church leadership and congregants. It also explores how some church leaders performed their pastoral ministry under COVID-19 conditions. To achieve the set objective, a qualitative methodology and interpretive paradigm were adopted. In-depth individual interviews with church leaders and church members from Christian churches were used to inform the study. Ten churches that operate within the Esikhaleni raternity, in KwaZulu-Natal, South Africa, under uMhlathuze municipality participated in the data generation process. The study comprised a sample size of four church leaders and eight church members from ten churches. A total number of 12 twelve heterogeneous individual participants were purposively selected. Findings revealed that the prevalence of COVID-19 led to lockdown restrictions and as such, church house closure impacted the church family positively as well as negatively. The study recommends that church leaders be proactive in accommodating change and equip their congregants accordingly. Secondly, churches should adapt to multi-staff ministry where lay people are actively involved in educating congregants about pandemics in general and how to cope spiritually. Third, it is argued church leadership should embrace virtual and internet ministry so as to continue to offer spiritual support to congregants.

2020 ◽  
Vol 76 (2) ◽  
Author(s):  
Volker Kessler

The aim of this article is to investigate two links between beauty and leadership: What is beautiful about spiritual leadership? Why should spiritual leaders bother about beauty? This study was motivated by the Bible verse 1 Timothy 3:1 and the observation that, at least in the German context, church leadership is no longer seen as a beautiful task. After a preliminary note on theological aesthetics, the paper discusses several approaches towards the link between aesthetics and transformation of the world, among them God becoming beautiful by Rudolf Bohren and Christianity, art and transformation by John de Gruchy. The article finally argues that: (1) spiritual leaders are beautifying the church and beyond and (2) spiritual leaders should strive for beauty as diligently as they strive for truth and goodness. Statement (1) is drawn from the propositions that (a) the spirit is the real leader of the church, (b) church leaders are partaking in the work of the spirit and (c) the spirit is beautifying the church and beyond. This is a theological statement, not a phenomenological one. A small poll provides some answers to the questions: ‘what is beautiful about leading?’ and ‘what is not beautiful about leading?’ An example of a German kindergarten illustrates some benefits of an aesthetical approach.Contribution: This article focuses on the neglected area of aesthetics in the context of leadership. It aims to encourage Christian leaders to fight against the ugliness of the world and make the world more beautiful.


1997 ◽  
Vol 53 (3) ◽  
Author(s):  
P. Beukes

Church guidance in the twenty-first century. The view of church members relating to the roll of the church, roll overloading and different roll expectations have caused new thinking in the church leadership with a view on the twenty first century. This new thinking is further extended (enlarged) by the nature of post-modernism and various systems of thought. The mission of the church, the priesthood of the laity and the above mentioned factors have resulted in a specific spirituality, knowledge and various skills in regard to the church leaders with a view on the twenty first century.


2020 ◽  
Vol 26 (3) ◽  
pp. 281-297
Author(s):  
Briana Wong

In Cambodia, the government's response to the COVID-19 crisis intersected with religious practice this year, as April played host both to the Christian Holy Week and the Cambodian New Year holiday, rooted in Cambodian Buddhism and indigenous religions. Typically, the Cambodian New Year celebration involves the near-complete shutting down of Phnom Penh, allowing for residents of the capital city to spend the New Year with their families in the countryside. Many Christians stay with their parents or other relatives, who remain primarily Theravada Buddhist, in the rural provinces throughout Holy Week, missing Easter Sunday services to participate in New Year's festivities at their ancestral homes. In light of the government's precautionary cancellation of the all-encompassing festivities surrounding the Cambodian New Year this spring, Christians who have previously spent Easter Sunday addressing controversial questions of interreligious interaction notably focused this year, through online broadcasting, on the resurrection of Jesus. In the United States, the near elimination of in-person gatherings has blurred the boundaries between the ministry roles of recognised church leaders and lay Christians, often women, who have long been leading unofficial services and devotionals over the phone and internet. In this article, I argue that the COVID-19 crisis, with its concomitant mass displacement of church communities from the physical to the technological realm, has impacted transnational Cambodian evangelicalism by establishing greater liturgical alignment between churches in Cambodia and in the diaspora, democratising spiritual leadership and increasing opportunities for interpersonal connectedness within the Cambodian evangelical community worldwide.


Author(s):  
Michael P. DeJonge

If the church decides to seize the wheel, to speak the directly political word, Bonhoeffer writes, then the church will find itself in statu confessionis. This chapter examines the phrase status confessionis to shed further light on Bonhoeffer’s idea of the church’s directly political word (the concern of Chapter 7). The phrase originates in a sixteenth-century episode where the emperor, with help from accommodating religious leaders, forced changes in order and rites on the Lutheran churches. The phrase status confessionis came to be seen as the battle cry of those who resisted these changes, the gnesio-Lutherans. In adopting this language, Bonhoeffer identifies a parallel between the sixteenth century and 1933, when Hitler and the Nazi regime threatened to force changes in church order (especially concerning church members of Jewish ancestry) on the church with accommodation from church leaders.


Author(s):  
Mammusa Rosinah Lekoa ◽  
Sibusiso Louis Ntuli

This paper provides accounts on the impact that COVID-19 and the subsequent lockdown(s) had on the Church and its leaders in the South African context. The study explores challenges that the leaders faced and how they dealt with them to remain standing despite their fears. The context is COVID-19 pandemic, which brought mass deaths, fear, confusion and frustration to congregations globally. Church leaders faced a challenge to show resilience amid fear because they too were directly affected. Governments introduced regulations that imposed lockdowns to control the spread of the virus. Limiting contact by restricting distance amongst citizens. The church was one sector that could not operate. Although some sectors were never declared essential services like churches, this left vulnerable communities without support in the face of fear. Spiritual leaders had to demonstrate resilience to support the congregants. The key question the researchers seek to understand is to what extent did the church remain resilient during COVID-19 pandemic? And how did the church leaders deal with fear despite anointing and expectations from the congregants and communities? A qualitative approach was used in this study. COVID-19 has shown that Church leaders are humans and they are also fearful, however their faith in God has assisted them to show resilience even at this difficult time. The study also asserts that governments should consult different groupings of faith-based organisations, not only those that are under organised bodies before embarking on restrictions for pandemic control. Communities encompass many churches and leaders require support to assist them from church members.


2018 ◽  
Vol 109 (2) ◽  
pp. 222-234
Author(s):  
Richard G. Fellows ◽  
Alistair C. Stewart

Abstract In Phil 4:2–3 Paul urges Euodia and Syntyche to unite with each other. He also addresses ‘true yokefellow’, and asks him to assist the two women. This paper disputes the almost universally held assumption that Paul was asking him to mediate a conflict between the two women. Rather, Paul is here calling the church leaders, Euodia and Syntyche, to have the mind of Christ and to foster unity among the Philippian churches, and the other church members to support them. The term ‘true yokefellow’ is a piece of ‘idealized praise’ and is Paul’s way of diplomatically correcting one or more church members.


2016 ◽  
Vol 2 (1) ◽  
pp. 127
Author(s):  
ALBERT J. COETSEE

Abstract: In the final chapter of his letter, the writer of Hebrews charges his hearers to remember, imitate, obey, and submit to their leaders. From these exhortations we can deduce what he expected from both the church leaders and members of the local church to whom he wrote. In this study some of the expectations of the writer of Hebrews are spelled out, and from them practical principles are given for church leaders and members today.


2021 ◽  
Vol 17 (16) ◽  
Author(s):  
John Miatu Thiga ◽  
Gyang D. Pam ◽  
James Nkansah-Obrempong

The purpose of the study was to determine the effect of church conflict on the growth of Pentecostal churches in Kenya with focus on selected churches in Nairobi which are struggling with growth. The objectives of the study were to investigate the nature of conflicts in the Pentecostal churches in Kenya, determine the effect of conflict on the growth of Pentecostal churches in Kenya, and to assess the conflict resolution mechanisms employed to solve the conflict in Pentecostal churches in Kenya. The study was carried out in branches of four churches which experienced growth challenges, namely: Full Gospel Churches of Kenya, Kenya Assemblies of God, Pentecostal Evangelism Fellowship of Africa, and Worldwide Gospel Church of Kenya. The study used qualitative research approach as it intended to collect data based on participants’ subjective experience, and its ability to uncover unexpected and exploring new avenues. The target population was church leaders who have been in the church for at least two years. The study used purposive sampling method to select the church leaders in influential positions (i.e., leaders that direct and/or lead a church ministry) of the selected churches according to the church leadership structure espoused by each of the four selected churches. Proportionate stratified sampling was used where equal number of units was selected from each stratum. Data was collected using face-to-face individual interview schedule. The data was analyzed thematically using content analysis method. The researcher came up with the vital themes, recurring ideas, and patterns of belief, which assisted with the integration of the results. The study found that there were conflicts in all the churches under study. The study established that there were top leadership wrangles at the national level seeking to control the church. There were also local church leadership wrangles pitting pastors and other leaders and conflict among other leaders within the church. The study established that conflict negatively affected the growth of the church as the churches lost members to other churches around. Among the conflict resolution mechanism used were prayer and fasting, dialogues, and courts. The study recommends that the Pentecostal churches should adopt conflict resolution methods and avoid conflicts by practicing inclusivity.


2002 ◽  
Vol 23 (3) ◽  
pp. 678-688 ◽  
Author(s):  
S. J. Joubert

This essay focuses on Paul’s shifting leadership styles in his relationship with the church in Corinth during the organization of an ecumenical collection for the believers in Jerusalem (cf 1 Cor 16:1-4; 2 Cor 8-9). Paul’s basic textual strategy in 2 Corinthians 8-9, which involves the assignment of new roles to the interlocutors, serves to anti-structurally bridge the hierarchical gap between him (as the mild patriarchal figure) and the Corinthians (as his spiritually mature children) within the intratextual discourse. This pragmatic adjustment of the apostle’s autocratic leadership role in 1 Corinthians 16, in order to salvage the collection project in Corinth, serves as an example to modern church leaders to take cognizance of the impact of social and ideological contexts on their own styles of leadership.


Author(s):  
Roksolana Avdykovych

This paper looks at the artistic design of the chapel of the Greek Catholic Seminary in Lviv that was created after the earlier church was destructed in the military events of 1918. Articles in press written after the ceremony of the consecration, the records of greeting speeches of the church leaders who attended the ceremony, and the essays of art critics provide an important insight into the iconographical programme of the chapel and its functioning as the scared space. Rare photographs of iconostasis and photo-fixations of different stages of the interior decoration supplement the narrative sources. Fragments of the iconostasis are stored in the funds of the National Museum in Lviv. These are the works of Petro Kholodnyi the Elder that managed to survive through the destruction of ‘risky’ artworks of 1952. The wall paintings were bleached during the Soviet period, and currently, they cannot be seen, which complicates the research. In this essay, I seek to reveal the initial intentions of the chapel’s patrons and to highlight how the restored interior serves their educational and ideological purposes. I shall discuss the use of symbols of early Christian or Ukrainian origin through the methodological lenses of Yu. Lotman’s theory on construction of interior spaces, semiospheres and their boundaries, A. Lidov’s concept of hierotopy. I shall address the use of particular symbols and signs and their role and provide explanatory texts from the Bible in order to trace their origin. Particular attention shall be paid to the patron’s understanding and articulation of the main purposes of sacral art and to the impact their understanding might have had on the artistic style. Thus, I shall focus on the use of the elements of Byzantine style in decoration of the chapel, for this style was of primary importance for church leaders and artists involved.


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