Kajian Biblika Makna Ibadah yang Murni dalam Yakobus 1:26-27 Dan Implikasinya Bagi Orang Percaya Masa Kini

Worship is an important part of the life of a believer. Worship cannot be replaced with anything in this life. Because worship is part of the lifestyle of every believer. When it comes to worship, it is immediately focused on the concept of praise, worship and listening to God’s Word in church buildings, retreats or commission services. This is not wrong; indeed, the essence of worship is to perform religious rituals to meet God. But there is something interesting in James 1:26-27 mention of true worship. In order to obtain accurate and accountable data, in this study authors used the method of writing descriptive literature. The purpose of this writing is Frist, to reveal and straighten out an incorrect understanding of a concept of worship according to the truth of God’s Word. Second, contribute to believers in thinking to be able to be role models in society. Third, it provides a nuance of the mindset of believers to reflect practical worship into a holistic form of service.

Churches and Faith: Attitude Towards Church Buildings During the 2020 covid-19 Lockdown Among Churchgoers in England

Attitude toward church buildings was assessed among a sample of 6,476 churchgoers in England during the first covid-19 pandemic lockdown in 2020. The six-item Scale of Attitude toward Church Buildings (sacb) assessed a range of aspects of attitude that included the importance of buildings for Christian faith generally, and buildings as central to the expression of Christian faith. Anglo-Catholics and Roman Catholics showed similar positive attitude towards buildings, Anglican Evangelicals showed a less positive attitude on average that was similar to those from Free-Churches, while Broad-Church Anglican attitude lay between these two extremes. Younger people had a more positive attitude than older people, especially among Catholics. On average, men had more a positive attitude than women, and lay people a more positive attitude than clergy. These findings suggest that the significance of buildings varies among traditions in ways that may still reflect historical issues of the Reformation.

Comparison of Static Model, Adaptation Study, and CFD Simulation in Evaluating Thermal Comfort Based on Köppen Climate Classification System in Churches in Indonesia

This research examined thermal comfort in church buildings in Indonesia by making a comparison between three different Indonesian climatic regions using three different research models. A static model, an adaptation study model and a CFD simulation were used to find the similarities and differences between the results generated from determining thermal comfort in church buildings in the three regions. The comparison revealed that church buildings had different PMV scores at each measuring point that were inversely proportional to the subjects’ response on thermal comfort inside the buildings, i.e. points adjoining with openings affect a low PMV score and a high perceived thermal sensation, and vice versa. The CFD simulation showed that changing the conditions of the openings affects air velocity and flow into the building, which influences the subjects’ thermal comfort response inside the churches.

Mengisahkan Ziarah Eksodus Melalui Eskterior Bangunan Gereja

The exterior of Church building is the clearest face of the community of its members because it is openly showed by anybody. It is not only evidence of the very art and historical heritage but also a content of theological narrative and re-narrative of Church role in the world. This writing will show that there is a theological narrative behind the Church building. In this writing, that theological narrative is limited to the story of the journey and the sojourn of the Israel people in the wilderness to the promised land. From the exodus narrative, I renarrate the role of the Church in the context where it lives. This writing used the theory of bottom with three elements, namely: concept, category, and proposition. The early concept is the exodus narrative according to the Bible. Catching the category, this exodus concept will be anriched by the blended with the narrative of some Church buildings in Indonesia, theology of the Old Testament and liturgy, the anthropology of culture, and the philosophy of architecture. The result of this research is renarrative of the living Church buildings. The proposition is an offer on an interrelation between Biblical narrative, a historical roll of the Church building, and the renarrative or the storytelling renewal, with the present of Church mission. Eksterior bangunan gereja adalah wajah paling jelas persekutuan anggotanya, sebab terlihat secara terbuka oleh siapa pun. Ia bukan hanya bukti mahakarya seni arsitektur dan peninggalan sejarah, tetapi juga berisi narasi teologis dan merenarasikan peran gereja di dunia. Tulisan ini ingin memperlihatkan bahwa ada narasi teologi di balik eksterior bangunan gereja. Dalam tulisan ini, narasi teologi tersebut dibatasi pada kisah perjalanan dan persinggahan umat Israel di padang gurun menuju tanah perjanjian. Dari narasi eksodus tersebut, saya merenarasikan peran gereja di dalam konteksnya.Tulisan ini menggunakan teori dari bawah dengan tiga unsur, yaitu: konsep, kategori, dan proposisi. Konsep awal adalah narasi eksodus sebagaimana kesaksian Alkitab. Untuk mencapai kategori, konsep eksodus ini akan diperkaya dengan memadukan narasi beberapa bangunan gereja di Indonesia, teologi Perjanjian Lama dan liturgi, antropologi budaya, dan filsafat arsitektur. Hasil penelitian adalah renarasi bangunan gereja yang hidup. Proposisi berupa tawaran akan hubungan-hubungan antara narasi Alkitab, guliran historis bangunan gereja berdiri, dan renarasi atau pembaruan penceritaan, dengan misi gereja kini.

Descriptive empirical perspectives on participants’ attitudes on virtual worship services kindle an ineluctable revisiting of ecclesial assumptions in a post-pandemic world

When it comes to debating the background of this article, the matter of participants’ attitudes in virtual worship in a post-pandemic world is the central theme. One should always acknowledge that participants in the liturgy and faith communities have to cope with the effects of the pandemic. The physical attendance of worship services is an essential pillar in faith communities understanding of corporeal worship. Because of the lockdown measures and with the insistence on staying away from social gatherings, most people were obliged to adapt to new ways of engaging in virtual worship services. People hope that the previous normal will return whilst participating in virtual liturgy or limited groups of 50 people within church buildings. This article wants to embark on descriptive empirical perspectives to determine whether the virtual environment has not resulted in an inevitable revisiting of ecclesial assumptions regarding people’s understanding of worship. Many complex questions about how worship services will realise when the lockdown measures have been lifted remain unanswered. This article offers a descriptive section on what are the currently concerning aspects related to a topic like this. Secondly, a Likert scale with numerous statements was provided to 60 respondents from three denominations in the Potchefstroom area. The request to respondents was to indicate what their attitudes about certain statements are. This investigation will be conducted from a reformational paradigm and is interested in debating the responses of participants that is related to attitudes on virtual worship services in a post-pandemic world.Contribution: The article concludes with some practical theological perspectives that could lead to a follow-up article on how this matter could be revisited in the light of more clarity on people’s attitudes.

Socialising Church Space

<p>For hundreds of years the Christian Church stood as the pillar of occidental cities, structuring society and the urban fabric. At the time of European colonisation, the impact of the Church on New Zealand society was less significant than it had been centuries before. Social priorities were slowly shifting away from religious fanaticism, as such; the church did not influence the urban environment to the same level. Church buildings became increasingly isolated from their urban setting, with less impact on their surrounding environment. In addition, New Zealand urban development was expanding, creating the need for vehicular transport. For the majority of Christians, driving to church continues to be commonplace. What little exterior space churches have is typically used as car parking. This space surrounding many church buildings is functional and utilitarian, resulting in an uninviting exterior with no pedestrian interactivity. This has limited the potential interaction between the church and local community. To fully understand the New Zealand model, ten churches were identified and analysed in Wellington. Information and evidence were gathered on how to address the lack of inviting exterior church space. A comparative analysis model was used to identify sites with particular potential for improved design. Engagement with the respective church communities was then necessary to establish a deeper understanding of each site and the needs of the community. Comparative analysis and community engagement methods produced a set of criteria for designing in each space. By following the same process for each church space, the resulting designs propose spaces which allow opportunities for both members of the church and the general public to interact. Designs specifically focus on creating vibrant spaces with less emphasis on the architectural qualities and utilitarian programmes of church space. They are also multipurpose and flexible, taking into account weekly engagement and potential future development.</p>

Socialising Church Space

<p>For hundreds of years the Christian Church stood as the pillar of occidental cities, structuring society and the urban fabric. At the time of European colonisation, the impact of the Church on New Zealand society was less significant than it had been centuries before. Social priorities were slowly shifting away from religious fanaticism, as such; the church did not influence the urban environment to the same level. Church buildings became increasingly isolated from their urban setting, with less impact on their surrounding environment. In addition, New Zealand urban development was expanding, creating the need for vehicular transport. For the majority of Christians, driving to church continues to be commonplace. What little exterior space churches have is typically used as car parking. This space surrounding many church buildings is functional and utilitarian, resulting in an uninviting exterior with no pedestrian interactivity. This has limited the potential interaction between the church and local community. To fully understand the New Zealand model, ten churches were identified and analysed in Wellington. Information and evidence were gathered on how to address the lack of inviting exterior church space. A comparative analysis model was used to identify sites with particular potential for improved design. Engagement with the respective church communities was then necessary to establish a deeper understanding of each site and the needs of the community. Comparative analysis and community engagement methods produced a set of criteria for designing in each space. By following the same process for each church space, the resulting designs propose spaces which allow opportunities for both members of the church and the general public to interact. Designs specifically focus on creating vibrant spaces with less emphasis on the architectural qualities and utilitarian programmes of church space. They are also multipurpose and flexible, taking into account weekly engagement and potential future development.</p>

Whose Heritage Counts? Narratives of Coptic People’s Heritage

This paper examines whose voices narrate official Coptic heritage, what the in-built biases in representations of Coptic heritage are and why, and some of the implications of omissions in narratives of Coptic heritage. It argues that the primary narrator of official Coptic heritage during the twentieth century was the leadership of the Coptic Orthodox Church. The Coptic Orthodox Church is the body that holds authority over the sources of heritage, such as church buildings and manuscripts, and also has the resources with which to preserve and disseminate heritage. The Church hierarchy’s leadership was not entirely uncontested, however, a middle ground was continually negotiated to enable lay Copts to play various roles and contribute to the articulation of Coptic heritage. Ultimately, though, alternative voices must operate within the limits set by the Church leadership and also negotiate the layers of exclusion set by society and state.

UKRAINIAN ARCHITECTURAL MODERN STYLE IN THE WORKS OF IVAN LEVINSKY

The article considers the formative features of the formation of the Ukrainian architectural style (modern style) as a phenomenon that has accumulated both properties characteristic of the style of Western European countries, and national traditions of the formation of folk housing or sacred construction. Ukrainian architectural style (modern style) has become an outstanding phenomenon in the development of domestic and European architectural art. It has absorbed many features that have become common to the pan-European architectural heritage, with its features and differences in the varieties of its expression. During the XIX-early XX centuries, church buildings appear in temple architecture, and they were based on the foundations of a "modern" or "realistic" understanding of shaping. Therefore, there is a focus on national culture and traditions, in an innovative sound. Linearity and decorativeness are manifested in stylistic solutions and detailing of decorative elements and inserts. In Galicia, for the first time in 1894, a building was implemented that embodied the above-mentioned features and principles of the formation of the UAS (UAMS). And its creator was the famous architect and industrialist Ivan Levinsky, professor of Lviv Polytechnic.