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Relevant bibliographies by topics / Barnabas Church

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Academic literature on the topic 'Barnabas Church'

Author: Grafiati

Published: 4 June 2021

Last updated: 8 February 2022

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Journal articles on the topic "Barnabas Church"

1

Zaluchu, Sonny Eli. "Analisis Kisah Para Rasul 15 Tentang Konflik Paulus dan Barnabas serta Kaitannya dengan Perpecahan Gereja." Kurios 4, no. 2 (October 31, 2018): 107. http://dx.doi.org/10.30995/kur.v4i2.83.

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AbstractThe separation of Paul and Barnabas in Acts 15 is often used as a ground of foundation for the occurrence of separation or precisely, division, in the church and ministry. This article attempts to review the root causes of the conflict between Paul and Barnabas as a reflection for the church in dealing with and managing conflict. The separation of Paul and Barnabas as a biblical foundation for supporting church division/service for the noble purpose of evangelism is not right and out of biblical paradigm. The ongoing conflict between Paul and Barnabas was not a conflict that gave rise to hostility, rivalry or an attitude of attack as the phenomenon commonly encountered in church or ministry. The separation of Paul and Barnabas is a strategic decision that results in expanding the range of the spread of the gospel of Christ.AbstrakPerpisahan Paulus dan Barnabas di dalam Kisah Para Rasul 15 sering menjadi alasan bagi terjadinya permisahan, atau tepatnya perpecahan, di dalam gereja dan pelayanan. Artikel ini mengulas akar masalah konflik Paulus dan Barnabas sebagai refleksi bagi gereja dalam menghadapi dan mengelola konflik yang mengarah pada perpecahan. Menggunakan perpisahan Paulus dan Barnabas sebagai patron alkitabiah untuk mendukung perpecahan gereja atau pelayanan dengan alasan demi pekabaran Injil, rasanya kuranglah tepat. Konflik yang berlangsung antara Paulus dan Barnabas bukanlah konflik yang melahirkan sikap permusuhan, persaingan atau sikap saling serang sebagaimana fenomena yang umum ditemui di dalam perpecahan gereja/pelayanan. Perpisahan Paulus dan Barnabas adalah sebuah keputusan strategis yang menghasilkan perluasan jangkauan penyebaran Injil Kristus.

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2

Cairns, Francis. "An early Byzantine Pseudepigraphon: the Apocryphal Acta Barnabae." Byzantinische Zeitschrift 112, no. 1 (February 1, 2019): 47–66. http://dx.doi.org/10.1515/bz-2019-0004.

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Abstract This paper treats the fifth-century AD apocryphal Acta Barnabae (= ABarn). § I sets out briefly the consensus view of ABarn’s main aim - to establish the autocephaly of the Cypriot Church by endowing it with an apostolic founder, Barnabas, in a text modelled on Acts which affects to be contemporary with Acts and to be the work of John Mark. § II examines ABarn’s detailed interactions with Acts, its foregrounding of Barnabas over Paul, and its centralising of Cyprus in early Christianity; ‘itinerary style’ is highlighted as a prominent feature of ABarn’s striving for verisimilitude. § III treats ABarn’s use of further ‘novelistic’ strategies for the same purpose; they mostly draw on topoi, but sometimes arguably on personal knowledge of Cyprus. § IV reflects on ABarn’s curious downgrading of its inscribed author, John Mark. This is attributed to the anti-Monophysite stance of the fifth-century (Orthodox) Cypriot Church towards both the Antiochene and Alexandrian Patriarchates.

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de Boer, E. A. "Tertullian on “Barnabas’ Letter to the Hebrews” in De pudicitia 20.1-5." Vigiliae Christianae 68, no. 3 (July 2, 2014): 243–63. http://dx.doi.org/10.1163/15700720-12341168.

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In De pudicitia Tertullian, quoting from Hebrews 6, refers to the Barnabae titulus ad Hebraeos. This piece of primary evidence on the authorship of the Letter to the Hebrews has not received the attention it deserves. Consideration of this piece of evidence serves to clarify our understanding of the development of the diverging ascriptions, and moreover reveals some possible reasons for this divergence. The Barnabas tradition can be followed until the end of the fourth century in Spain and France. Comparison of De paenitentia and De pudicitia shows that Hebrews features only late in Tertullian’s work. His growing conviction that a second repentance after baptism cannot be terminated by acceptance in the Church was strengthened by his appeal to Hebrews 6. Finally, Tertullian’s exposition of two chapters from Leviticus on purity illustrate his reading of Hebrew as the Letter by Joseph Barnabas, a Levite.

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4

Bergjan, Silke-Petra. "Christian Apologetic Literature as Source from Antiquity in Grotius’s De Veritate Religionis Christianae." Grotiana 35, no. 1 (December 6, 2014): 32–52. http://dx.doi.org/10.1163/18760759-03501002.

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In the 1630s, Grotius was engaged in extensive reading of patristic texts. From his involvement with these texts come the numerous and sometimes extensive quotations from patristic texts in the Annotata of De veritate religionis Christianae, which accompanied the work starting in 1640. Grotius was particularly interested in the apologetic literature of the ancient Church, which can also be seen in his correspondence. Strikingly, Grotius cites individual passages from texts that had not yet appeared in print, which he could only have learned of from the circle of those who, in 1630s Paris, were working to produce editions of various Greek texts. The texts in question are Cyril of Alexandria, Contra Julianum, and the letter of Barnabas. Grotius had received a handwritten copy of the Barnabas letter, which he later bound into his notebook amid excerpts of patristic texts. This shows the high level of detail at which Grotius knew the patristic texts, and how he moved in the intellectual circles of Paris.

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5

Czyżewski, Bogdan. "Wypowiedzi Ojców Kościoła na temat wiary w interpretacji papieża Franciszka w encyklice "Lumen fidei"." Vox Patrum 61 (January 5, 2014): 493–502. http://dx.doi.org/10.31743/vp.3641.

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The first Encyclical Letter of Pope Francis, commencing with the word “Lumen fidei”, contains valuable statements of the Church Fathers on the topic of faith. The Holy Father examines and interprets them in the context of his own reflections. He quotes St. Augustine (11 times), St. Irenaeus of Lyons (3 times), St. Justin and Origen (each 2 times) and the Epistle of Barnabas, Clement of Alexandria, Tertullian, St. Cyril of Jerusalem, St. Leo the Great and St. Gregory the Great. The texts of the Church Fathers, cited by the Pope, are focused on four main themes. The first is related to the way, that leads a man to faith, which is born through love looking for truth. Therefore, there is a deep relationship between two realities – fides et ratio. Faith finally demands to be shared with others, and is transmitted in the community of the Church. She is strengthened by the fact, that it bears fruit, and will change the lives of those, who believe.

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6

Dragić, Marko. "Sveti Marko Evanđelist u kršćanskoj kulturnoj baštini Hrvata." Nova prisutnost XIV, no. 2 (July 11, 2016): 281. http://dx.doi.org/10.31192/np.14.2.4.

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Saint Mark the Evangelist (Cyrene around 10 AD – Alexandria April 25th 68 AD) was a member of the Jewish tribe o Levi. He is nephew of Saint Barnabas, close associate of Saint Paul and Peter to whom he was secretary. In the New Testament he is mentioned eight times and Mary mother of John called Mark is mentioned for the ninth time. The first Christian community in Jerusalem gathered in his mother Mary’s home. According to some sources Jesus ate his last supper in Mark’s mother Mary’s house. He is worshipped by: The Roman Catholic Church, The Orthodox Church, The Coptic Church, the eastern Catholic churches, the Lutheran Church. He is multiple patron. Worship of Saint Mark the evangelist in Croats’ Christian traditional culture is reflected in legends; cathedrals and churches consecrated to that evangelist; toponyms; chrematonyms; processions and blessings of fields, crops, vineyards; folk celebrations (fairs); helping the poor; cult shrines; folk divinations and sayings; bonfires; oral lyrical poems; prayers. The paper cites the results of field research conducted from the year 1997 until the year 2016. About fifty legends, prayers, customs, rituals, processions, divinations have been originally recorded among Croatian Catholics in Croatia, Bosnia and Herzegovina, Montenegro and Serbia. The paper (re)constructs the life of Saint Mark the Evangelist on the basis of the New Testament, tales and legends. Further, the aim of the paper is to save from the oblivion the old legends, customs, rituals, processions, oral lyrical poems, prayers, divinations and to point out their social and aesthetic function using the multidisciplinary interpretation. Inductive-deductive method and methods of description, comparison, analysis and synthesis are used alongside the filed research work.

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7

Huffman, Joseph P. "The Donation of Zeno: St. Barnabas and the Modern History of the Cypriot Archbishop's Regalia Privileges." Church History 84, no. 4 (November 13, 2015): 713–45. http://dx.doi.org/10.1017/s000964071500092x.

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Modern church historians have roundly accepted the ancient pedigree of imperial regalia privileges exercised by the archbishops of Cyprus, yet new research has shown that their origins are actually to be found in the mid-sixteenth century and within a decidedly western intellectual and ecclesial orbit. This article builds on such findings by documenting the modern history of these privileges and their relationship to the emerging political role of the archbishops of Cyprus as ethnarchs as well as archbishops of the Cypriot community under both Ottoman and British empires. Travelling across the boundaries of western and non-western cultures and employing a rich interdisciplinary array of evidence (chronicles, liturgy and liturgical vestments, hagiography, iconography, insignia, painting, cartography, diplomacy, and travel literature), this article presents a coherent reconstruction of the imperial regalia tradition's modern historical evolution and its profound impact on modern Cypriot church history. This study integrates the often compartmentalized English, French, Italian, German, and Greek scholarship of many subfields, producing a new holistic understanding of how the archbishop's ethnarchic aspirations could produce a spiritual culture in which St. Barnabas, the island's founding patron saint and once famous apostolic reconciler, became transformed into an ethnarchic national patriot and defender against foreign conquerors.

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Hill, Rosemary. "Pugin’s Churches." Architectural History 49 (2006): 179–205. http://dx.doi.org/10.1017/s0066622x00002756.

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This article is intended as a companion to ‘Pugin’s Small Houses’ published here three years ago. It follows the same method, tracing the development of Pugin’s ideas about a single building type over the course of his career by way of the most significant examples. It would be impractical to discuss every church, and in assessing significance I have considered how relevant a particular building may be to the overall direction of Pugin’s thinking. Some major buildings, such as St Barnabas, Nottingham, are touched on only briefly because little or nothing followed directly from them. By the same token a relatively minor work, such as St Wilfred’s Hulme, may in this context be revealing. At times it will be necessary to discuss Pugin’s work in other building types.

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9

Perangin Angin, Yakub Hendrawan, and Tri Astuti Yeniretnowati. "Deskripsi Serupa Seperti Kristus Sebagai Tujuan Pendidikan Karakter Kristen." ELEOS: Jurnal Teologi dan Pendidikan Agama Kristen 1, no. 1 (July 31, 2021): 13–27. http://dx.doi.org/10.53814/eleos.v1i1.2.

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Abstract Many Christians never deal with God, but only deal with religion, church, and pastors. Although many Christians still feel they have dealt with God, thus making them Christians who do not experience God personally, and certainly do not experience the discipleship process. Through descriptive qualitative methods, it can be concluded that Christians should have the character of Christ according to the title Christian first appeared in Antioch which was assigned to students who learned the Gospel from Paul Barnabas for being followers of Jesus Christ. People who are in Christ must wear passion, spirit, and desire as Jesus wore so that the behavior of believers who call Christians behave like Christ. This must continue to be fought for because it cannot happen automatically, it takes a high and serious and consistent effort for a long time until the end to be found to be in Christ. Abstrak Banyak orang Kristen tidak pernah berurusan dengan Tuhan, tetapi hanya berurusan dengan agama, gereja, dan pendeta. Walaupun banyak orang Kristen tetap merasa sudah berurusan dengan Tuhan, sehingga menjadikannya orang Kristen yang tidak mengalami Tuhan secara pribadi, dan tentu tidak mengalami proses pemuridan. Melalui metode kualitatif deskritif dapat disimpulkan bahwa orang Kristen sudah seharusnya berkarakter Kristus sesuai sebutan Kristen pertama kali muncul di Antiokhia yang disematkan kepada murid-murid yang belajar Injil dari Paulus Barnabas karena menjadi pengikut Yesus Kristus. Orang yang ada di dalam Kristus haruslah mengenakan gairah, spirit, dan hasrat seperti yang Yesus kenakan agar perilaku orang percaya yang menyebut Kristen perilakunya seperti Kristus. Hal ini harus terus diperjuangkan karena tidak dapat terjadi secara otomatis, diperlukan usaha yang tinggi dan serius serta konsisten dalam waktu yang panjang sampai akhir agar didapati berkeadaan ada di dalam Kristus.

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10

Hmyrov, Denis Vladimirovich. "The Role of the Serbian Patriarch Barnabas in Overcoming the Jurisdictional Divisions of the Russian Orthodox Church Outside of Russia." Христианское чтение, no. 3 (2021): 408–28. http://dx.doi.org/10.47132/1814-5574_2021_3_408.

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Dissertations / Theses on the topic "Barnabas Church"

1

Murphy, S. Jonathan. "The impact of Barnabas on the early church." Theological Research Exchange Network (TREN), 2004. http://www.tren.com.

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2

Heerspink, Robert. "A program to cultivate the practice of financial stewardship in a local Christian Reformed congregation." Theological Research Exchange Network (TREN), 1993. http://www.tren.com.

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3

Rouquette, Maïeul. "Étude comparée sur la construction des origines apostoliques des Églises de Crète et de Chypre à travers les figures de Tite et de Barnabé." Thesis, Aix-Marseille, 2017. http://www.theses.fr/2017AIXM0103.

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La fondation d’une Église locale par un apôtre constitue un élément important dans les relations interecclésiales. Une telle fondation peut cependant être l’objet de contestation, en particulier si le statut apostolique de la figure fondatrice n’est pas manifeste dans le Nouveau Testament. Une Église peut donc être amenée à se construire un passé apostolique, notamment par l'écriture de vies d’apôtre, qui peuvent souligner tant le statut apostolique de la figure que son caractère fondateur pour l’Église. La comparaison des modalités par lesquelles les Églises de Crète et de Chypre construisent leurs passés apostoliques à travers les figures de Tite et de Barnabé est l’objet du présent travail, lequel s’attache également à analyser les enjeux ecclésiaux et politiques de ces constructions et à étudier la réception de celles-ci par les Églises extérieures à ces îles. Après avoir présenté les données bibliques sur Tite et sur Barnabé puis avoir étudié la réception de ces figures dans le christianisme des cinq premiers s., cette thèse analyse le rapport que les Églises de Crète et de Chypre entretiennent avec elles. Elle s’intéresse d’abord aux écrits chypriotes et crétois composés à partir du Ve s. à leur sujet, puis aux textes qui les mentionnent de manière incidente, avant d’étudier les dévotions envers ces figures et les emplois identitaires de celles-ci, notamment durant les périodes franque et vénitienne. Ce travail examine enfin la réception des traditions sur Tite et sur Barnabé en dehors de leurs îles, dans la littérature de l’Empire byzantin et des mondes copte, syriaque et arménien
The foundation of a local Church by an apostle is a major component in inter-ecclesial relationships. However, such foundation could be an object of dispute, especially if the apostolic status of the founder is not obvious in the New Testament. That is why a Church could be brought to build an apostolic past, notably by the production of apostle' lives, which can emphasize both the apostolic status of the figure and its founding feature of the church. The aim of this study is to compare how the Churches of Crete and Cyprus build their apostolic past through the figures of Titus and Barnabas. This work also analyzes the ecclesial and politic stakes of theses constructs and their reception by the Churches outside Crete and Cyprus. After presenting the New Testament datas about Titus and Barnabas, this thesis studies the reception of these figures in the Christianity in the first five centuries. Then it analyzes the relationship between these figures and the Churches of Crete and Cyprus. To do it, it interests first to the writings composed about them from the 5th century, then to the Cretan and Cypriot texts which mention them in an indirect way. Then, it intends to study the devotional practices toward these figures and their identity uses, especially during the periods of Frankish and Venetian rule. Finally, this work examines the reception of Cretan and Cypriot traditions regarding Titus and Barnabas outside their respective island, in the hagiographical and not hagiographical literature of the Byzantine Empire and of the Coptic, Syriac and Armenisch worlds

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Dörpinghaus, Jens. "Soziale Netzwerke im frühen Christentum nach der Darstellung in Apg 1-12." Diss., 2020. http://hdl.handle.net/10500/26609.

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Text in German with summaries in German and English
Includes bibliographical references (leaves 197-211)
Biblical studies in New Testament are generating considerable interest in the investigation of historical groups, for example by using prosopographic approaches. This thesis presents a new approach to reconstruct the early Christian network in Acts 1-12. We consider the social network analyses (SNA), critical spatiality and Proximal Point Analyses (PPA). Although these approaches show interesting results, they suffer from a global distance measure. Thus, we introduce a novel approach combining SNA and critical spatiality to analyse geographic and social distances. This method represents a valuable alternative to traditional theological tools for answering exegetical questions concerning the social network in Acts 1-12 offering ways for re-thinking and re-interpretation. The network represents the first fulfillment of the promise given in Acts 1:8. Moreover, it allows us to distinguish between protagonists and their influence. Using different distance measurements, we were not only able to describe the high level of solidarity in this network but could also find strong evidences for Peter, Philip and Barnabas being key figures. Acts 1-12 describes mission as led by God and performed by different people with Jerusalem as the centre of activity. This mission is both peripheral and open to people with diverse social, religious and geographic backgrounds. In the novel network of people belonging to the body of Christ human leadership is not important. It was not possible to apply this method to all exegetical questions due to the fact that there are only limited historic sources available.
In der neutestamentlichen Wissenschaft wurden verschiedene Methoden wie die Prosopographie zur Erforschung bestimmter Personenkreise verwendet. Diese Arbeit beschäftigt sich mit der Rekonstruktion des frühchristlichen sozialen Netzwerks nach der Darstellung in Apg 1-12. Dazu wird die Methode der sozialen Netzwerkanalyse (SNA), der critical spatiality sowie die Proximal Point Analyse (PPA) verwendet. Dabei werden die methodischen Ansätze von verschiedenen historischen Netzwerkanalysen zusammengetragen und durch eine Verknüpfung von SNA und critical spatiality eine einheitliche Herangehensweise hergeleitet, die auch geographische wie soziale Distanzen darstellen kann. Dabei finden sich in Apg 1-12 sowohl exegetische Fragestellungen, auf die diese Methode aufgrund der schlechten Quellenlage nicht angewendet werden kann, als auch Fragestellungen, die mit dieser Methode unter neuen Gesichtspunkten interpretiert werden kann. So lässt sich im rekonstruierten Netzwerk von Apg 1-12 der erste Abschnitt der Erfüllung der Verheißung aus Apg 1,8 erkennen. Außerdem hilft die SNA, die einzelnen Akteure und ihr Handeln in der Apg besser zu würdigen. So ist ein eigenes Kapitel nicht nur Petrus, sondern auch Philippus und Barnabas gewidmet. Apg 1-12 stellt eine Mission dar, deren alleiniger Urheber Gott ist und die von verschiedensten Menschen mit der Stadt Jerusalem als Zentrum überwiegend dezentral und offen für verschiedene soziale, religiöse und geographische Hintergründe ausgeführt wird. Sie zeichnet ein besonderes Bild vom urchristlichen sozialen Netzwerk, das wenig menschliche Leitung beinhaltet und sich qualitativ unterscheidet. Die Analyse mit verschiedenen Zentralitätsmaßen zeigt ebenfalls die starke Verbundenheit der urchristlichen Gemeinschaft und den signifikanten Beitrag mehrerer Personen
New Testament
M. Th. (New Testament)

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Books on the topic "Barnabas Church"

1

Bernd, Kollmann, and Deuse Werner, eds. Laudatio Barnabae =: Lobrede auf Barnabas. Turnhout: Brepols, 2007.

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Pritchard, Gregory P. Windows: Glimpses into the history of St. Barnabas' Church, Blue Rocks. [S.l: s.n., 1986.

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Payne, Jervis David. The Barnabas factors: Eight essential practices of church planting team members. Smyrna, DE: Missional Press, 2008.

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Steinman, William H. To the glory of God and for the salvation of all: A history of the Parish and Church of St. Barnabas, St. Catharines, Ontario. St. Catharines, Ont: [s.n., 2000.

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Pickett, Mary. The parish church of St John and St Barnabas Belle Isle 1938-1988: The first fifty years. Leeds: The Church, 1988.

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6

Ahern, Barnabas M. A voice crying out in the desert: Preparing for Vatican II with Barnabas M. Ahern (1915-1995). Edited by Stuhlmueller Carroll and MacDonald Sebastian K. 1930-. Collegeville, Minn: Liturgical Press, 1996.

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Toland, John. Nazarenus. Oxford: Voltaire Foundation, 1999.

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Cohn, Riley Ann, 1999- ill, ed. Martin in the narthex. Fredericksburg, Tex: Shearer Pub., 2011.

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Conference, South African Council of Churches National. Women, a power for change: Report of the Seventeenth Annual National Conference of the South African Council of Churches held at St. Barnabas School, Johannesburg, June 24-27, 1985. Johannesburg: The Council, 1985.

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Cartwright, E. David. St. Barnabas Church, Queen Camel: 700th anniversary, 1291-1991 : service of dedication of Memorial Chapel in memory of the Reverend Petee Thacher (Incumbent of Queen Camel 1574-1624). [S.l: s.n., 1992.

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Book chapters on the topic "Barnabas Church"

1

"Epistle of Barnabas." In Biblical Interpretation in the Early Church, 3–16. 1517 Media, 2017. http://dx.doi.org/10.2307/j.ctt1kgqtbp.5.

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"Was Barnabas a Chiliast?" In The Early Church at Work and Worship, Vol II, 200–212. The Lutterworth Press, 2014. http://dx.doi.org/10.2307/j.ctt1cgf67k.17.

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Chadwick, Henry. "‘Barnabas’, Jewish Christianity, Trouble at Corinth." In The Church in Ancient Society, 56–64. Oxford University Press, 2001. http://dx.doi.org/10.1093/0199246955.003.0009.

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"THE LETTER OF BARNABAS." In The Apostolic Fathers (The Fathers of the Church, Volume 1), translated by FRANCIS X. GLIMM, 187–222. Catholic University of America Press, 2010. http://dx.doi.org/10.2307/j.ctt32b20r.10.

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"Christian and Jewish Baptism according to the Epistle of Barnabas." In The Early Church at Work and Worship, Vol II, 52–67. The Lutterworth Press, 2014. http://dx.doi.org/10.2307/j.ctt1cgf67k.7.

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Fant, Clyde E., and Mitchell G. Reddish. "Northern Cyprus." In A Guide to Biblical Sites in Greece and Turkey. Oxford University Press, 2003. http://dx.doi.org/10.1093/oso/9780195139174.003.0051.

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When the island of Cyprus was divided and the Turkish Republic of Northern Cyprus was formed, the majority of the finest tourist facilities and beaches were in the north, as was much of the best farming land. Today Northern Cyprus is a beautiful and hospitable country not visited enough by Western tourists, but highly rewarding to those who do visit there. Ancient Salamis is the most impressive and extensive site in Northern Cyprus, and the most visited. More than any of the other archaeological sites on Cyprus, north or south, Salamis reveals the nature of Roman life on the island. Salamis is only 6 miles north of Gazimagusa/Famagusta, some 40 miles east of Girne, and 30 miles east of the Ercan airport. Follow the signs to Gazimagusa, then to ancient Salamis. A small road turns off to the right toward the sea; the entrance to the site is behind a small restaurant overlooking the fine beach and beautiful water beyond, a delightful place for a cooling drink after touring the ruins. In the summer it is likely to be quite hot at the site (and dehydrating), so it is best to arrive early. Perhaps plan on viewing the St. Barnabas monastery and church during the heat of the day. Salamis took its name and its Mycenaean culture from the Greek island of the same name (close to the Athenian port of Piraeus). By the 8th century B.C.E. it was already the leading city-state of the ten others on Cyprus. The city led in the rebellion against the Persians at the battle of Salamis (5th century B.C.E.), which was lost largely because of the defection of the city-state of Kourion. Salamis later supported Alexander the Great in his wars with the Persians, and it subsequently prospered for a brief time. But when Ptolemy I, one of the successors to Alexander, besieged the city, its last king, Nicocreon, committed suicide rather than surrender. His remaining relatives did the same, burning down the palace in the process. During the Roman period Salamis remained an important trading center, though Paphos was the new capital and developed a large Jewish population.

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