This article presents the development of a Faith-Informed Advocacy Model that integrates faith-based principles and values into advocacy efforts within Christian social work. Drawing from the intersection of Christian ethics and social work principles, this model provides a framework for Christian social workers to engage in advocacy work that is grounded in their faith and guided by ethical principles. The article includes case studies that illustrate the application of the model in real-world scenarios.

Depression is one of the most prevalent mental disorders worldwide. This study examined the effect of a spiritual connectivity intervention on individuals with depression in a randomized waitlist control trial. Fifty-seven participants with mild or moderate depressive symptoms were randomly assigned to either the intervention group (n=28) or the waitlist control group (n=29). The intervention comprised eight weekly sessions focusing on divine connection, forgiveness and freedom, suffering and transcendence, hope, gratitude, and relapse prevention. The outcome measures included depressive symptoms, anxiety, hope, meaning in life, self-esteem, and social support. Participants completed self-administered questionnaires at baseline (week 0), post-intervention (week 8), and at a 3-month follow-up (week 20). Repeated-measures ANOVA and one-way ANCOVA were used to compare the within-group and between-group differences in the changes in outcome variables. Participants in the intervention group showed significant improvements in depression, anxiety, spiritual experience, hope, self-esteem, and perceived social support after the intervention. Effect size statistics showed small to large differences (Cohen’s d, 0.308 to -1.452). Moreover, 85.71% of participants in the intervention group also experienced clinically significant reductions in PHQ-9 scores from baseline to immediate post-intervention. This study highlights the effectiveness of a low-cost, accessible intervention suitable for community implementation by clergy and faith-based organizations.

Naomi Goldenberg’s model of religion as a “vestigial state” is an excellent interrogation of how religion interacts with the state. To Goldenberg, religions traditionally functioned in the same manner as nation-states before being conquered and delineated as semi-autonomous institutions under the larger secular apparatus. However, I argue in this paper that Goldenberg’s “vestigial state” fails to account for the dynamism that religions have in their relationships to the state. I propose seeing religions as “alternative authorities,” which can be subordinate, cooperative, or hostile to the secular state. These perspectives as an alternative authority are seen best in the evolution of American fundamentalism and Christian nationalism, whose adherents have historically distinguished themselves from the state while simultaneously engaging in the effort to reshape it. In looking at how these movements develop, we understand that religions are constantly evolving in how to achieve and maintain power.

From the mid-19th century, Collegiate Gothic architecture gained prominence among American universities. Subsequently, through the efforts of American missionaries, the Collegiate Gothic style spread to Christian universities in Asia. Specifically, this study concentrates on the nuanced relationship between the transnational missionary routes and adopting the Collegiate Gothic style, primarily focusing on Anderson Hall at Soochow University, China. The investigation meticulously dissects the multifaceted factors influencing the choice of architectural styles, considering the perspectives of missionaries, architects, and other key stakeholders. Through an intricate analysis of Anderson Hall, this research illuminates the unique characteristics of Collegiate Gothic architecture. By unraveling the complex layers of East Asian campus heritage, this study enriches our comprehension of its origins. It establishes a robust foundation for guiding the preservation and revitalization of architectural styles within university campuses. This scholarly inquiry holds particular significance for experts in academic heritage conservation.

The spillover of the terrorist activities of Boko Haram, a Nigerian jihadi group, into Cameroon’s northern region has resulted in security challenges and humanitarian activity opportunities for Christian churches. The insurgents have attacked and destroyed churches, abducted Christians, worsened Muslim-Christian relations, and caused a humanitarian crisis. Aggregately, these ensuing phenomena have adversely affected Christian churches in this region, triggering an aura of responses: coping strategies, humanitarian work among refugees, and inter-faith dialogue. These responses are predicated on Christianity’s potential as a resource for peace, compassion, and love. In this study we emphasize the role of Christian churches in dealing with the Boko Haram insurgency. It opens up with a contextualization of Boko Haram in Cameroon’s north. This is followed by an examination of the brutality meted out on Christians and church property. The final section is an examination of the spiritual, humanitarian and relief services provided by Christian churches. The paper argues that although Christian churches have suffered at the hands of Boko Haram insurgents, they have engaged in various beneficial responses underpinned by the Christian values of peace and love.

Aim of this study was to examine the psycho-emotional and economic resilience of the widows of the Christians male victims of the suicide attacks on Roman Catholic and Christ churches in Youhanabad Lahore. A qualitative case study was conducted of the widows of to understand how they recovered from the loss. The study exuded that how the widows recovered from the loss of their husband’s with the help of their in-laws. Second, how widows met their economic needs by doing menial jobs, and with the help of aid provided by in-laws. Third, the help provided by the Churches. Living in a society with a Muslim concentration also affects the widows into Forced religion conversion. Furthermore, due to lesser check and balance on male orphans, they also get involved in various criminals’ activities to support their families. The conclusion was the factors helped the widows overcome the psycho-emotional loss and recover economically.