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This article addresses the urgent need for sustainable intergenerational leadership within contemporary church contexts, particularly in Southeast Asia, where traditional hierarchical models often marginalise younger leaders. Drawing from the contrasting biblical narratives of Saul’s failed leadership transition and Moses’ successful mentorship of Joshua, the study develops a theologically grounded and contextually relevant framework for leadership succession. The proposed C.H.A.I.N. model: Calling, Honour, Alignment, Investment and Navigation, offers an integrative approach emphasising spiritual formation, mutual respect across generations, strategic coherence and Spirit-led transition. Employing qualitative theological research and narrative analysis, the article synthesises biblical insights with contemporary leadership theory to construct a model applicable to diverse ecclesial settings. The findings reveal that effective leadership regeneration is not merely organisational but deeply spiritual, requiring intentional mentoring, public affirmation and communal discernment. This article contributes a novel theological framework to guide churches in nurturing generational continuity, mission alignment and leadership resilience for the future.ContributionThis study offers a theologically grounded and contextually relevant model for intergenerational church leadership, bridging biblical narrative with practical ministry frameworks to support sustainable succession in diverse ecclesial contexts.

The Easter controversy of the late second century unveiled a profound theological and cultural debate within early Christianity. Originating from differing practices regarding the calculation of Easter dates, the dispute pitted the churches of Asia Minor against the Roman Church. This paper primarily employs a method of documentary analysis. It analyzes the accounts provided by the fourth-century historian Eusebius of Caesarea in his work The History of the Church. It is also cross-referenced with the works of second-century Christian writers. Through this process, this paper seeks to reconstruct the situation of this Easter controversy. Furthermore, it aims to uncover the struggle for apostolic authority concealed beneath the surface of this debate over dates. Central figures like Victor I and Polycrates engaged in this struggle for Apostolic authority, responding to challenges posed by heresies. Victor I leveraged his position to convene religious conferences and issue excommunication decrees against dissenting churches, laying claim to the papal primacy. However, Polycrates invoked the apostolic succession and heritage from John the Apostle to assert the legitimacy of the churches in Asia Minor, challenging Victor I’s attempts at centralizing power within the Roman see. The controversy reflected broader debates over apostolic succession and ecclesiastical power structures. The Easter controversy serves as a case study of the Early Church’s engagement with practical theology and the integration of religious festival culture with social backgrounds, highlighting the significance of Easter as a symbol of Christian unity and collective memory. This debate highlighted theological nuances and underscored broader issues of communal identity and the power struggle within early Christian communities.

Across institutions and professions, leadership philosophy is considered the driver of organisational culture in achieving the overall objectives. Although individuals’ leadership cultures may vary, intersections and hybridity are present in many spheres, including that of some African Neo-Pentecostal Leaders (ANPLs). To underscore the hybrid leadership of the ANPLs, qualitative research was conducted, with data collected from 20 participants through one-on-one interviews across Africa. The results revealed the hybridisation of African Neo-Pentecostal leadership styles vis-a-vis African monarchical and religious traditions based on four variables: accountability, ownership and succession plan, healing, and gerontocracy. The results also revealed the benefits and challenges of their hybridity. Subsequently, using Jesus’s model of servant leadership to analyse the four variables, the benefits and challenges were critiqued. The analysis identified culture, African spiritual worldview, gerontocracy, and submissive theology as factors influencing such syncretic or hybrid practices. The analysis also delineated the theological, socio-economic, legal, and transgenerational implications of such hybrid leadership. This article concludes with cautionary remarks regarding boundaries, servant leadership, and morality.

Succession is particularly a challenge in African independent Pentecostal churches (AIPCs), because unlike traditional churches, they do not have a rotation system, which transfers ministers from one congregation to the next after a specified period. AIPCs refer to churches that are led by Africans, for Africans, in Africa. Pastors in AIPCs are mostly founders or long-term serving pastors. The only time they will be succeeded is when they retire, die or are removed because of a moral failure or incompetence. Succession by death is most prominent in independent churches, especially in the case of founders. Most founders in AIPCs do not retire even if they fall sick or fall into moral sin; they remain at the helm of the church until their last breath. This makes succession difficult especially after the death of the founder or long-term serving pastor, as a result, succession becomes contentious and ends up tarnishing the image of the congregation when not properly managed. The aim of this article is to highlight the challenges of succession in AIPCs and make recommendations that can help them find solutions to these challenges. Most African independent churches (AICs) in the South African context fall within a category of churches that Anderson calls 'African initiated Churches (AICs)' and the 'Newer Pentecostal-Charismatic Churches (NPCs)'. This article will be focusing on those AICs who are Pentecostal in nature, including NPCs. An interpretive pastoral care methodology of describing, interpreting, normative formation and practical application is proposed for this article. Contribution This article's contribution is to propose to African independent Pentecostal churches (AIPCs) a pastoral succession model that will enhance a smooth transition from a predecessor to a successor. The model will also benefit other church groups in their pastoral successions, particularly when using the proposed pastoral care approach for practical ministry.

This paper seeks to evaluate the ecclesiology of St. Irenaeus, bishop of Lyons, particularly as it relates to his defense of orthodoxy against false teaching in his five-volume work, . Irenaeus employs sound reason and biblical theology in his battle against Valentinus, Marcion, and other heretics. But Irenaeus also shows himself to be not only a theologian but also a devoted churchman. In all five books, his teaching on the church plays a significant role in exposing and refuting the false Gnostic teaching of his day. This paper will argue that Irenaeus employed his ecclesiology to distinguish between Gnosticism and the apostolic teaching in . He did this in two ways. First, he argued for the doctrinal identity of the church. The true church is built on apostolic teaching, and any deviation from that teaching results in a false church. Second, he argued that the church’s “ecclesiastical constitution,” both in her presbyters and her members, embodied the apostles’ teaching. In all this, the church preserved the truth entrusted to her by Christ and his apostles.

Larkin examines baroque Catholicism, the project to reform religious culture in Mexico, and the new pious practices that reformers and the faithful negotiated as the colonial period moved toward a close. He argues that baroque and reformed Catholicism rested on different understandings of the very nature of God. Baroque Catholicism privileged a corporeal conception of God; whereas reformed piety promoted a more spiritual one. Religious reform, he argues, coincided with secular reforming projects, all of which participated in and influenced new forms of epistemology and subjectivity that established the conditions for the contested beginnings of the modern era in eighteenth-century Mexico.

France and England are often seen as monarchies standing at opposite ends of the spectrum of seventeenth-century European political culture. On the one hand the Bourbon monarchy took the high road to absolutism, while on the other the Stuarts never quite recovered from the diminution of their royal authority following the regicide of Charles I in 1649.  However, both monarchies shared a common medieval heritage of sacral kingship, and their histories remained deeply entangled throughout the century. This study focuses on the interaction between ideas of monarchy and images of power in the two countries between the execution of Mary Queen of Scots and the Glorious Revolution. It demonstrates that even in periods when politics were seemingly secularized, as in France at the end of the Wars of Religion, and in latter seventeenth- century England, the appeal to religious images and values still lent legitimacy to royal authority by emphasizing the sacral aura or providential role which church and religion conferred on monarchs.

Following the dissolution of the Western Roman Empire, local Christian leaders were confronted with the problem of how to conceptualize and administer their regional churches. As Gregory Halfond shows, the bishops of post-Roman Gaul oversaw a transformation in the relationship between church and state. He shows that by constituting themselves as a corporate body, the Gallic episcopate was able to wield significant political influence on local, regional, and kingdom-wide scales. Gallo-Frankish bishops were conscious of their corporate membership in an exclusive order, the rights and responsibilities of which were consistently being redefined and subsequently expressed through liturgy, dress, physical space, preaching, and association with cults of sanctity. But as Halfond demonstrates, individual bishops, motivated by the promise of royal patronage to provide various forms of service to the court, often struggled, sometimes unsuccessfully, to balance their competing loyalties. However, even the resulting conflicts between individual bishops did not, he shows, fundamentally undermine the Gallo-Frankish episcopate's corporate identity or integrity. Ultimately, Halfond provides a far more subtle and sophisticated understanding of church-state relations across the early medieval period.

In the span of a year, COVID-19 would affect every corner of the globe. During this period, governments were confronted with difficult choices about how to respond to the evolving pandemic. In rapid succession, states imposed lockdown measures that ran headlong into the Constitution. Several states deemed houses of worship as non-essential, and subjected them_to stringent attendance requirements. In short order, states restricted the exercise of a constitutional right, but allowed the exercise of preferred economic privileges. And this disparate treatment was premised on a simple line: whether the activity was \"essential\" or \"non-essential.\" If the activity fell into the former category, the activity could continue. If the activity fell into the latter category, it could be strictly regulated, or even halted immediately. Houses of worship challenged these measures as violations of the Free Exercise Clause of the First Amendment. This Article provides an early look at how the courts have interpreted the \"essential\" Free Exercise Clause during the pandemic. This ongoing story can be told in six phases. In Phase 1, during the early days of the pandemic, the courts split about how to assess these measures. And for the first three months of the pandemic, the Supreme Court stayed out of the fray. In Phase 2, the Supreme Court provided its early imprimatur on the pandemic. In South Bay Pentecostal Church v. Newsom, the Court declined to enjoin California's restrictions on religious gatherings. Chief Justice Roberts wrote a very influential concurring opinion that would become a superprecedent. Over the following six months, more than one hundred judges would rely on Chief Justice Roberts's opinion in cases that spanned the entire spectrum of constitutional and statutory challenges to pandemic policies. In Phase 3, the Roberts Court doubled-down on South Bay. A new challenge from Nevada, Calvary Chapel Dayton Valley Church v. Sisolak, upheld strict limits on houses of worship. Once again, the Court split 5-4. Justice Kavanaugh wrote a separate dissent. He treated the Free Exercise of Religion as a \"most-favored\" right. Under Justice Kavanaugh's approach, the free exercise of religion is presumptively \"essential,\" unless the state can rebut that presumption. South Bay and Calvary Chapel would remain the law of the land through November. Phase 4 began when Justice Ruth Bader Ginsburg was replaced by Justice Amy Coney Barrett. The new Roberts Court would turn the tide on COVID-19 cases in Roman Catholic Diocese of Brooklyn v. Cuomo. Here, a new 5-4 majority enjoined New York's \"cluster initiatives,\" which limited houses of worship in so-called \"red\" zones to ten parishioners at a time. Now, Chief Justice Roberts dissented. Roman Catholic Diocese effectively interred the South Bay superprecedent. Phase 5 arose in the wake of Roman Catholic Diocese. Over the course of five months, the Court consistently ruled in favor of the free exercise of religion. South Bay II and Harvest Rock II enjoined California's prohibitions on indoor worship. And Tandon v. Newsom recognized the right of people to worship privately in their homes. We are now in the midst of Phase 6. States are beginning to recognize that absolute executive authority cannot go unchecked during ongoing health crises. Going forward, states should impose substantive limits on how long emergency orders can last, and establish the power to revoke those orders. The COVID-19 pandemic will hopefully soon draw to a close. But the precedents set during this period will endure.