Journal articles on the topic 'Barnabas Church'

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.

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.

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.

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.

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.

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.

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.

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.

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.

Abstract According to Acts 13, after Barnabas and Paul confront the Jewish magician Bar-Jesus on Cyprus and successfully win the allegiance of Roman proconsul, Sergius Paulus, the fellow travelers visit Pisidian Antioch. On the Sabbath in Pisidian Antioch, Paul gives his first and only speech to Jews in Acts (13:16b-41). William M. Ramsay, subscribing to the “province” or “Southern Galatian” hypothesis, understands the addressees of Paul’s Letter to the Galatians to be those converted in response to this speech. Ramsay goes so far as to draw connections between the speech and Paul’s Letter to the Galatians. In contrast, H.D. Betz argues that Galatians was written to Gentiles in Northern Galatia. Betz sees no proof of the historicity of the Acts account and finds no compelling reason, therefore, to associate it with Paul’s Letter to the Galatians. A prolegomenon for both Ramsay and Betz is the purpose of Acts. Kirsopp Lake once asked whether it was “an accident that he [“Luke”] describes Paul’s first dealings with the Romans, the Corinthians, the Ephesians, and the Thessalonians,” noting that “Galatia was the remaining church which Paul founded and wrote to.” This essay argues that both Ramsay and Betz are in a sense correct. Paul’s visit to Pisidian Antioch in Acts 13 provides grounds for Paul’s foundation of the Galatic churches, irrespective of the historicity of its presentation in Acts. Further, it argues that such a stopover has a distinct narrative advantage; namely, it affords an attractively Romanesque stopover early in Paul’s travels for this Roman-born, Roman-named, Rome-bound missionary.

The Sagrada Familia by Gaudi in Barcelona about 80 years after the death of its creator is going quickly to take its final shape as well as, maintain its original form as Gaudi would have wanted, the actual builders say. Complicated and elaborated forms, following the construction layout of the Chapel of Colonia Guell in Santa Coloma, tend to reproduce, on a gigantic scale, the organic forms of trees going to draw the charming and attractive complex of the small church derived from the model of wires used by Gaudi for its design. It has been long debated, and still it is debated on this approach as "camouflage", how it is consistent with the attitude of Gaudi architecture in the sense that he saw a sort of self-generating form of architecture during its own construction gradually responding to the stress placed by the same growth of structures, shapes, and materials. ("We do not reproduce the forms but we are able to reproduce a character owing its spirit,” A. Gaudi). But beyond this, the reality remains of the gradual suppression of what Gaudi realized until his death. Basically the sole facade of the Nativity, with its striking features and ending with four original towers as hyperboloids pinnacles with glittering glazed mosaics, is the only one that was finished by Gaudi himself, in particular the San Barnaba’s spire. In this action of progressive “destruction”, it is very important to analyze, survey and plot what realized by Gaudi for recovering the original forms and keeping them in their Gaudian formal and constructive features. The spire of St. Barnabas is one of the most architecturally significant occurrence of the whole building and its survey poses major technical problems: their possible solution represented by the experience here shown, has been already experimented in the previous 90 years as one of the first applications of expeditious photogrammetric techniques of survey (Clini, Fangi,1990). The technical problems consist basically in the difficulty given by its height above the street level, about 100 meters. Long focal lenses have to be used to get a suitable resolution and accuracy. We wanted to repeat now the survey using a different photogrammetric technique from the old one, that was DLT algorithm for non-metric images. The new technique is the Spherical Photogrammetry. Multi-image Spherical Photogrammetry makes use as sensor of a pseudo-image that is the spherical panorama, composed by the images taken from the same station point. For details of Spherical Photogrammetry see (Fangi, 2,3,4,9). A particular procedure appropriate for the orientation of very narrow field of view lenses panorama has been already set up and used for the orientation and plotting of the three minarets of the Great Mosque of Omayyad’s in Damascus, Syria. Their heights range from 60 to 80 meters above the courtyard pavement of the mosque. The technique consists in taking different focal lengths panorama from the same station point (Fangi, New Castle, 2010), one with WA wide angle and another one with NA Narrow Angle, adding to the stability of WA panorama the resolution of NA panorama. The same approach has been used in the Sagrada Familia, for the survey of San Barnaba’s spire. In 1990 the A. made a survey of the same spire. But in comparison to the years 90, there is one difficulty more: now the rear of the spire is not visible because of the construction of the roof of the church, while it was visible in 1990. The solution has been then to use the original images taken in the years 90 for the rear of the spire and the spherical panoramas for the rest, i.e. the part toward the façade, using the original control points. Then we had to make a combined adjustment of non metric images using DLT approach and spherical photogrammetry algorithms. The restitution has been indeed carried out using both type of imagery, spherical panorama and non metric images. The results are satisfactory in the sense that the principles of quick photogrammetry have been respected: short surveying times, simple and inexpensive tools, reaching in a ny case suitable outcome.

The dominant historical narratives of twentieth-century architecture present the 1930s as the period during which Modernism's claim to be the architectural style of the century was consolidated and when the new architecture began to spread across the globe. In New Zealand, as in the rest of the world, this master narrative has tended to obscure the significance of buildings constructed in more traditional styles. The five New Zealand buildings included in the RIBA's Centennial Exhibition, International Architecture 1924-1934, were not, however, the latest examples of Modernism in this country, but relatively conservative designs, including Cecil Wood's Arts and Crafts inspired St Barnabas's Church at Woodend (1932). Wood's building forms part of an extensive group of small country churches built throughout Canterbury and North Otago during the 'thirties. These include Wood's St Paul's, Tai Tapu (1930-31) and Herbert Hall's St David's Memorial Church at Cave (1930), although by far the best know is RSD Harman's Church of the Good Shepherd at Lake Tekapo (1935). These small, unpretentious churches, many built with assistance from a government fund initiated to stimulate the construction industry, made use of modern materials, especially reinforced concrete, but their mode of expression remained conservative. They were often embellished with furnishings executed in the traditions of the Arts and Crafts movement. In most cases these churches were important statements of local identity while at the same time expressing the diverse cultural origins of those who built them. In style they were invariably Gothic yet within that dominant idiom considerable stylistic diversity was achieved. For both architects and their clients Modernism, with its emphasis on internationalism and the machine, was unable to express the rich veins of meaning which such buildings were required to embody. Yet as expressions of the uncertainties of the time, their conservative aesthetic values, their reassertion of pioneering roots and of an enduring local identity were as significant as Modernism's confident assertion of a better, essentially urban, future. At a time when the approaching Centennial events of 1940 was stimulating a reassessment of the country's past, these buildings also acted as powerful statements of consolidated achievements.

In recent years the approach to the analysis of seismic vulnerability of masonry buildings considers as crucial the evaluation of potential local mechanisms. The “fracture” lines depicted on the wall (when it is “compact”) can show its labile condition of equilibrium and point out the potential kinematic of relative motion among blocks. The analytical evaluation of kinematics, linear and non-linear, presents some aspects that could be analysed with criticism.Among the techniques to contrast the potential mechanisms some very effective ones could be considered: plating with composites (covered by plaster) or reinforced re-pointing.Basic criteria to apply it and analytical procedures to determine the level of upgrading are considered in detail.This paper will analyse some of these aspects with reference to actual cases of study (Pavarotti theatre and San Barnaba Church in Modena, and campanile in Reno Centese, Ferrara, Italy).

Acts presents Barnabas, an early church leader, as a model of integrity and character. It loads him with accolades. It calls him a good man (Acts 11:24), a prophet and teacher (Acts 13:1), an apostle (Acts 14:14), and one through whom God worked miracles (Acts 15:12). It recounts the times he faced persecution (Acts 13:45; 14:19) and risked his life for the name of the Lord Jesus Christ (Acts 15:26). He believed Saul truly had been converted (Acts 9:27) and saw the potential of John Mark (Acts 12:25) and championed them both at different times (Acts 11:25-26; 15:36-41). 1 Corinthians 9:6 affirms his charac- ter by noting he worked while serving congregations in order not to burden them. Acts introduces him as Joseph, a Levite from Cyprus, and praises his generous spirit (Acts 4:36). Arguably, Acts portrays no one else – except the Lord Jesus – in such glowing terms. The apostles nicknamed him Barnabas, Son of Encouragement, probably because he earned it! Significantly, a passage relating the character attributes and big heartedness of Barnabas note that the disciples were called Christians first at Antioch (Acts 11:19-26). Because of its textual context, it may well be that the character traits of Barnabas defined the early use of the word Christian. Barnabas played a decisive role in the Early Church. Yet over two millennia, he has slipped into unjustified obscurity behind Paul, Peter, John, and James, the brother of Jesus. This article examines selected stories about him that showcase his contributions to the Early Church and establish his significant leadership role.

This contribution explores the presence of Psalm 118 (117 LXX) in Luke-Acts. The Wirkungsgeschichte of Psalm 118 will be traced by means of a twofold approach: from a traditional-historical and a hermeneutical angle with regard to the reception history of Psalm 118. Firstly, in terms of a traditional-historical, otherwise known as a diachronic, approach, the background of Psalm 118 and evidence of the use and application of Psalm 118 in the tradition (namely in the ancient Jewish materials, such as the Dead Sea Scrolls, the Targums, and Rabbinics, and the New Testament books of Mark, Matthew, Luke, Acts, John, Romans, 2 Corinthians, Ephesians, 1 Peter, Hebrews, Revelation, as well as in terms of Church Fathers 1 Clement and Barnabas and the Apocryphon Thomas) will be discussed. Secondly, on the hermeneutical level, otherwise known as the synchronic approach, the function and interpretation of the quotations of Psalm 118 in its new context of Luke-Acts will be examined. In terms of the latter approach, attention will be paid to investigating a possible underlying �New Exodus Motif�.

The objective of this article is to deal precisely and systematically with the preliminary urban missionary outreach of the apostle Paul as referred to the book of Acts, chapters 13�14. This article covers an ample spectrum of Paul�s mission work together with his companions. The book of Acts gives us a full exposition of the Holy Spirit as the primary agent of mission. The Holy Spirit led the church in Antioch of Syria in the dedication of Paul and Barnabas for their mission work which was specifically to the Gentiles as the Jews who were given the first preference rejected the Gospel (Ac 13:46). Christ in Acts 9:15 indicated his intention of choosing Paul as his chosen vessel to bear his name before the Gentiles, and kings, and the children of Israel, and this commission of Paul to the Gentiles was also referred to in Acts 22:21. The result of the apostles� propagation of the Word of God was that many Gentile people from different cities repented and became Christians. Although the apostles encountered many challenges and opposition, their initial campaign ended in a good mode, as they experienced the wonderful works of God to the Gentiles as God had opened a door of faith (salvation) among the Gentiles.Intradisciplinary and/or interdisciplinary implications: This article deals with missiological issues as it refers to Paul, who together with his crew encountered many challenges in their mission work like an opposition, expulsion, exaltation, stoning and so on. Even though they faced those challenges, they did not evacuate their responsibility of propagating the Word of God in different metropolitan areas. Thus where the element of �perseverance of the saints� of the Reformed Dogmatics comes in.