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Journal articles on the topic 'Bible Christians'
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1
Parmenter, Dorina Miller. "How the Bible Feels." Postscripts: The Journal of Sacred Texts, Cultural Histories, and Contemporary Contexts 8, no. 1-2 (August 19, 2017): 27–37. http://dx.doi.org/10.1558/post.32589.
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Despite Christian leaders’ insistence that what is important about the Bible are the messages of the text, throughout Christian history the Bible as a material object, engaged by the senses, frequently has been perceived to be an effective object able to protect its users from bodily harm. This paper explores several examples where Christians view their Bibles as protective shields, and will situate those interpretations within the history of the material uses of the Bible. It will also explore how recent studies in affect theory might add to the understanding of what is communicated through sensory engagement with the Bible.
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Perry, Samuel L., and Joshua B. Grubbs. "Formal or Functional? Traditional or Inclusive? Bible Translations as Markers of Religious Subcultures." Sociology of Religion 81, no. 3 (2020): 319–42. http://dx.doi.org/10.1093/socrel/sraa003.
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Abstract English Bible translations are often classified along two axes: (1) whether their translation approach pursues “formal correspondence” (prioritizing literalness) or “functional equivalence” (prioritizing meaning); and (2) whether their translation approach emphasizes “gender-traditionalism” (translating gendered language literally) or “gender-inclusivism” (minimizing unnecessarily gendered language). Leveraging insights from research on how religious subcultural capital shapes consumption patterns, we examine how indicators of conservative Protestant subcultural attachment potentially shape Christians’ choices of Bible translation along these axes. Compared with Catholics and “other Christians,” Conservative Protestants are more likely to read functional equivalence translations. Biblical literalists are more likely to read gender-traditionalist translations, but curiously no more likely than others to read formal correspondence translations. The link between conservative Protestant affiliation and reading a gender-traditionalist or inclusive Bible is heavily influenced by how we classify the New International Version. Importantly, we also find Bible reading and overall religiosity are positively associated with reading functional equivalence and gender-inclusive Bibles. Thus while conservative Bible beliefs seem to incline Christians toward translations that reflect conservative subcultural priorities (gender-traditionalism), consistent Bible practice is more prevalent among Christians who read more dynamic and inclusive translations.
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Agustian, Daniel Ferry, and Suhadi. "Korelasi Sains Dan Teknologi Dengan Alkitab Dan Iman Kristen Di Tengah Kehidupan Orang Percaya." Mitra Sriwijaya: Jurnal Teologi dan Pendidikan Kristen 4, no. 2 (May 2, 2024): 78–99. http://dx.doi.org/10.46974/ms.v4i2.101.
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Science and technology are often opposed to the Bible and faith, both by Christians and non-Christians. Many people think that the Bible and Christian faith have no correlation. Even more so, secular people tend to despise the values contained in the Bible and the Christian faith. Various methods and methods were developed and carried out to doubt and discredit the Bible and the Christian faith. Moreover, in the current context, the Bible and the Christian faith are seen as outdated and no longer relevant to the current context of human life. They think that the Bible and the Christian faith cannot answer human needs today because they have no correlation at all. To answer the view above, the researcher attempts to show that in the real world, both in the past and in the present, the Bible and the Christian faith remain relevant to the context of human life in all times. That the Bible and Christian faith have a close correlation with science and technology. The truth of science and technology is not only supported by the Bible, but the Bible can also be used as a foundation in efforts to think and search for truth in science and technology.This research was conducted using qualitative methods and literature study, namely research with descriptive analytical presentation. Data was compiled and obtained through literature studies sourced from research results, books and journals which were then analyzed descriptively and presented in writing in the form of a scientific journal about The Correlation Of Science And Technology With The Bible And Christian Faith In The Lives Of Believers.
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Clark-Soles, Jaime. "Psychedelics, the Bible, and the Divine." Religions 15, no. 5 (May 7, 2024): 582. http://dx.doi.org/10.3390/rel15050582.
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The current psychedelic renaissance intersects with Christian practices in two key ways. First, as psychedelic-assisted therapy (PAT) becomes more common, Christians undergoing therapeutic medical treatment may seek outside support for integrating into their religious lives mystical experiences that occur during psychedelic sessions. Second, with increasing legal access to psychedelics, more Christians may explore their spiritual potential outside of a medical context, either individually with spiritual guides or collectively in organized retreats. Many will have mystical encounters related to the Divine. Whether the experience involves the overwhelming presence or absence of the Divine, these Christians, too, will seek integration support. This essay argues that the Bible can serve as a rich source for such integration, because it contains significant material about mystical experiences marked by altered states of consciousness. First, I summarize the importance of the psychedelic renaissance, especially the scientific studies being conducted, as it relates to Christian practices of spiritual formation. Second, I explore new work being conducted by biblical scholars regarding embodied religious experiences with the Divine (and others), including mystical experiences. Third, I consider the Apostle Paul’s embodied mystical experience, with special attention to 2 Corinthians 12:1–10, as one example of biblical material that might intersect with or inform psychedelic mystical encounters that contemporary Christians might experience (whether in a medical therapeutic or non-medical spiritual formation setting). Finally, I indicate directions for further research and discussion.
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Casanellas, Pere. "Bible Translation by Jews and Christians in Medieval Catalan-Speaking Territories." Medieval Encounters 26, no. 4-5 (December 29, 2020): 386–414. http://dx.doi.org/10.1163/15700674-12340080.
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Abstract Despite bans on the reading or possession of Bibles in the vernacular, numerous medieval Catalan translations of the Bible survive, in particular a complete Bible from the fourteenth century, some ten psalters, and a fifteenth-century version of the four Gospels. Moreover, Catalan was the second Romance language in which a full Bible was printed (1478), following the Tuscan Bible of 1471. Most of these translations were commissioned by Christians for the use of Christians. In some cases, however, it is clear that the translators were converted Jews. In some others, the translations appear to have been written by Jews for Jewish readers. We also find one case in which Catalan was the source rather than the target language: the first extant translation of the four Gospels into Hebrew (late fifteenth century) was undertaken, probably by a Jew, using the aforementioned fourteenth-century Catalan Bible.
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GIBBENS, JOHN, N. ALTANCHIMEG, and LYNN SUCHY. "An Effective Response to the Lessons of History in Mongolia." Unio Cum Christo 4, no. 1 (April 1, 2018): 127. http://dx.doi.org/10.35285/ucc4.1.2018.art13.
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INTRODUCTION: Garamtseren Bayarjargal’s Article “Re-Establishment Of The Christian Church In Mongolia: The Mongolian Standard Version Translation By National Christians” Describes A Past Christian Presence Among Mongolians And Asserts That Post-1990 Mongolian Christianity Is Not New, But Is In A Process Of “re-establishment.” The Article Also Describes Mongolian Bible Translation History With Special Emphasis Given To The Author’s Mongolian Standard Version Bible Translation Project.
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Burke, Linda. "Jeanette L. Patterson, Making the Bible French: The Bible historiale and the Medieval Lay Reader. Toronto: University of Toronto Press, 2022, 249 pp., 8 b/w ill." Mediaevistik 35, no. 1 (January 1, 2022): 531–34. http://dx.doi.org/10.3726/med.2022.01.136.
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Abstract: Were medieval lay Christians forbidden by the Catholic Church to read the Bible in their mother tongue? Were vernacular Bibles a rarity? If vernacular Bibles flourished, as they did, who were the translators, and how were the ancient books of the Bible reworked to engage the lay man or woman of a time and culture far removed from the ancient world? Where the Church authorities approved of these Bibles, what were the agendas served?
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Beaumont, Mark. "Christianity seen by Muslims and Islam seen by Christians in the Period of Early Islamic Rule in the Middle East." International Journal of Asian Christianity 5, no. 2 (August 30, 2022): 195–207. http://dx.doi.org/10.1163/25424246-05020004.
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Abstract This paper highlights a context where Christians lived under Muslim rule. Muslim critique of Christianity was widespread, and Christians had to react to Muslim dominance by finding ways of responding to criticisms without incurring punishment for rebellious attitudes to their rulers. In the first two centuries after the Arab conquest of the largely Christian Middle East, Muslims viewed Christians as needing correction for their mistaken beliefs about the oneness of God in their deviant Trinity, about the humanity of Jesus in their insistence on his divine status, about the death of Jesus by crucifixion when this had not happened, and for their failure to recognise the finality of the Prophet Muḥammad in their suppression of testimony to his coming in the Bible. Christians viewed Muslims as heretics who had diverted from the true Christian faith in the Trinity and the divinity and crucifixion of Jesus and who looked for prophecies of Muḥammad in the Bible that did not exist. Muslims and Christians searched each other’s scriptures to persuade the other that their interpretations might need correcting. As the centuries passed in the Middle East, Christians steadily embraced Islam. By the time of the Mongol invasion in the thirteenth century, the vast majority of the population were Muslims.
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Hathaway, William L. "Scripture and Psychological Science: Integrative Challenges & Callings." Journal of Psychology and Theology 33, no. 2 (June 2005): 89–97. http://dx.doi.org/10.1177/009164710503300202.
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A brief classification of a range of approaches to engaging Scripture in psychology is provided including one non-normative and three normative strategies (Bible as encyclopedia of revealed truths, Bible as a source of theological truths and values, and Bible as divine speech received by providentially situated readers). The implications of each of these for an integrative Christian psychology are discussed. Five issues are examined that require further development by Christians in psychology. If Scripture has authoritative priority then how might this authority concretely function in psychological science? What is the proper scope of Scripture with regard to psychology? What positive contributions to psychology are germinal within Scripture? Can Christian psychological scholarship contribute to Biblical hermeneutics? What improvements in integrative curriculum would facilitate greater attention to the Word of God in the discipline of psychology? These various issues present integrative challenges and callings for current and future generations of Christians in psychology.
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Dumdaw, Naw Din. "Demonization of Local Terminology in Bible Translation: The Case of Nat in the Kachin Bible." Bible Translator 75, no. 1 (April 2024): 94–104. http://dx.doi.org/10.1177/20516770241234286.
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There are cases in which Bible translation has involved the demonization of local terminology. This is the case with the translation of the Bible into the Kachin language of Myanmar (Burma). The pre-Christian religion of Kachins was Nat worship, which provided religious vocabulary items for the Kachin Bible translation. The local term Nat (meaning “spirit”) was used for several demonological terms in the Kachin Bible. This study argues that the local term Nat was demonized in the process of Bible translation, resulting in a lasting and damaging impact on the biblical and theological understanding of Kachin Christians.
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Asrinia Susanti Riu. "Alkitab Sebagai Dasar Utama Guru PAK Dalam Mengajar." Sepakat : Jurnal Pastoral Kateketik 9, no. 1 (April 28, 2023): 61–72. http://dx.doi.org/10.58374/sepakat.v9i1.134.
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The Bible is the main source of knowledge for every believer, especially for children in education. However, there is a tendency that Christian education prioritizes an educational model that emphasizes humanitarian philosophy so that it tends to no longer make the Bible the main source of Christian education. In obtaining data for writing this article, the author used a qualitative method with a literature review approach. The Bible is a material that should be given to children or society. This means that the teaching of the Bible itself does not only talk about the formation of morality and spirituality, but can also give weight to the main source as Christian education. The Bible is used as the main basis for teaching Christian Education in churches and schools that have a Christian curriculum. This is because the Bible is considered a holy book that contains the basic teachings of Christianity and is the highest authority for Christians. Therefore, in teaching Christian Religious Education, a Christian Religious Education teacher is required to use the Bible as the main source in providing explanations and teaching about the teachings of Christianity.
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Bassal, Ibrahim. "HEBREW AND ARAMAIC ELEMENTS IN THE ISRAELI VERNACULAR CHRISTIAN-‐ARABIC AND IN THE WRITTEN CHRISTIAN ARABIC OF PALESTINE, SYRIA, AND LEBANON." Levantine Review 4, no. 1 (May 1, 2015): 86. http://dx.doi.org/10.6017/lev.v4i1.8721.
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This essay examines the Hebrew and Aramaic residues in the Arabic vernacular spoken by Israeli Christians and the written Arabic of Christians in the Holy Land, Syria, and Lebanon. The corpus of the spoken Christian-Arabic under consideration here is based on cassette recordings of elderlies who live in Christian villages in northern Israel - namely in Fassuta, Me’ilya, Tarshiha, Bqe’a, Jiish, Kufir Yasif, Ekreth, Bir’im, Ibilleen and Shfa’amir.The corpus of the written Christian-Arabic being reviewed is based mainly on folk tales, poems, proverbs, dictionaries, Bible translations, books of interpretations, and liturgical sources.
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Maddix, Mark A. "Rediscovering the Formative Power of Scripture Reading for the Church." Christian Education Journal: Research on Educational Ministry 15, no. 1 (April 2018): 34–42. http://dx.doi.org/10.1177/0739891318758410.
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Central to Christianity is the belief is that the Bible is inspired and authoritative for Christian faith and practice. Even though Christians affirm the authority of the Bible, there is a decline in Bible reading and Scripture usage in worship and discipleship. More recent biblical scholarship, built on a pre-modern approach to interpretation, moves to a reader-centered approach to biblical reading. The focus of this article is to explore a reader-centered approach to Bible reading that gives focus to the role of Scripture as means of formation. This rediscovery of the formative power of Scripture has implications for how the Bible is appropriated in worship and discipleship for the church.
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Pui-Lan, Kwok. "Chinese Christians and Their Bible." Biblical Interpretation 4, no. 1 (1996): 127–30. http://dx.doi.org/10.1163/156851596x00158.
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Pihlaja, Stephen. "‘It’s all red ink’: The interpretation of biblical metaphor among Evangelical Christian YouTube users." Language and Literature: International Journal of Stylistics 22, no. 2 (May 2013): 103–17. http://dx.doi.org/10.1177/0963947013483996.
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Among Evangelical Christians on the popular video-sharing site YouTube, the Bible is an important resource for justifying and challenging specific words and actions. Such justifications and challenges provide researchers with an opportunity to study how authoritative text is interpreted in social interaction. To that end, this article presents analysis of a single debate – an episode of what YouTube users call ‘drama’ – around one Evangelical Christian’s controversial use of a passage from the Bible to justify calling others ‘human garbage’. This analysis shows first, that conflicting interpretations and use of the Bible’s moral authority led to the development of ‘drama’ because users evidenced differing beliefs about the development of biblical metaphorical language; and second, that users appropriated the Bible’s words to their own discourse activity through exegesis and metaphor development. This article thus provides both an empirical case study in the interpretation of figurative language and a challenge to the common assumption that Evangelical Christians are committed to a ‘literal’ interpretation of the Bible.
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Selvén, Sebastian. "The Bible in Jewish–Christian Dialogue: A Jewish Perspective." Expository Times 128, no. 6 (October 1, 2016): 268–75. http://dx.doi.org/10.1177/0014524616667662.
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This paper presents some of the important issues pertaining to the role of the (Hebrew) Bible in Jewish–Christian dialogue, some of the problems arising around it, and suggests some solutions to how Jews and Christians can share this corpus without forcing Christian readers to give up their unique perspective on the text or justifying reading practices in which Jews lose a full claim on the text.
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Janick, Jules. "Fruits of the Bibles." HortScience 42, no. 5 (August 2007): 1072–76. http://dx.doi.org/10.21273/hortsci.42.5.1072.
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The sacred writings of three religions (Judaism, Christianity, and Islam) are contained in the Hebrew Bible (referred to by Christians as the Old Testament), the Christian Bible (New Testament), and the Qur'an (Koran). These writings encompass events occurring over a period of more than two millennia and taken together represent a broad picture of mideastern peoples, describing their interactions with the sweep of events of that era. The writings include the sacred and profane, prose and poetry, history and myth, legend and fable, love songs and proverbs, parables and revelations. The basic agricultural roots of desert people are infused in the texts. Plants, plant products, and agricultural technology are referred to in hundreds of verses. References to fruits are abundant so that these bibles can be read almost as a pomological text in addition to the religious and sacred meanings that still inspire billions of people.
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Abulafia, Anna Sapir. "Jewish Carnality in Twelfth-Century Renaissance Thought." Studies in Church History 29 (1992): 59–75. http://dx.doi.org/10.1017/s0424208400011219.
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Disagreement between Jews and Christians about the meaning of the words of the Hebrew Bible is as old as the emergence of a Christian sect in Judea. The perennial debate on hermeneutics was not a simple bandying of words between two competing parties. What was discussed really mattered, for it gave expression to the essence of what separated Jew from Christian.
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Clifford, Richard J. "The Exodus in the Christian Bible: The Case for “Figural” Reading." Theological Studies 63, no. 2 (May 2002): 345–61. http://dx.doi.org/10.1177/004056390206300206.
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[Many Christians find the Christian Bible, comprised of the Old and New Testament, diffuse, lacking unity, and therefore difficult to use in systematic theology. Yet the Bible itself uses a powerful organizing principle that spans both testaments and unites them, namely the Exodus in its dual aspects of liberation and formation. There are three Exodus moments. Exodus I is the thirteenth-century B.C.E. foundational event. Exodus II is its sixth-century renewal. Exodus III is the first-century C.E. climactic renewal of Israel by Jesus.]
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Supatra, Hendarto. "KAJIAN SEMANTIK KATA ‘DAMAI SEJAHTERA’ DALAM BAHASA INDONESIA." Nusa: Jurnal Ilmu Bahasa dan Sastra 12, no. 3 (August 1, 2017): 154. http://dx.doi.org/10.14710/nusa.12.3.154-163.
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There is no expression Damai Sejahtera in Kamus Besar Bahasa Indonesia. In this dictionary we can find the meaning of damai and the meaning of sejahtera. That proves that DS is not a word but a phrase. In fact DS is not difference with damai dan sejahtera. The phrase that found in the Bible (John 14, verse 27) and commonly used among Indonesian Christians get its equivalent peace in English Bible and tentrem rahayu in Javanese Bible. Peace that commonly translated damai in Indonesian si not true in Indonesian Bible. Damai Sejahtera discussed in this article got its original concept from ancient Christian society not from English. That must be the reason. Budhism use the word bahagia meaning spiritual bliss with a special meaning which is not exactly the same with that that is used among Christian. So beside its common meaning used and known by all Indonesian people, speakers of bahasa Indonesia, DS also has specific meanings among Indonesian subculture like Budhis community, Muslim community, Christian community, etc.
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Jongeneel, Jan A. B. "The Mission of Migrant Churches in Europe." Missiology: An International Review 31, no. 1 (January 2003): 29–33. http://dx.doi.org/10.1177/009182960303100105.
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Most of the new migrants in Europe live in the Western part of the continent. Although the number of Muslim migrants exceeds that of the Christian migrants, it is still remarkable that in Europe there are more than one million new immigrants who adhere to Christianity. These Western and non-Western Christians have established their own Bible and prayer groups, congregations, churches, and so on. They are also active in mission: Internal mission (in their own circles), reverse mission, and common mission. They can help Western Christians to renew their own mission.
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Eton, Clement Usen, and Vincent Etim Eyo. "The contextuality of African methods of biblical interpretation with particular reference to post-colonial interpretation and African feminist hermeneutics: Issues and challenges." Integrity Journal of Arts and Humanities 3, no. 2 (April 30, 2022): 19–27. http://dx.doi.org/10.31248/ijah2022.046.
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Today the Christian churches and Christianity are thriving in Africa as almost cannot be found elsewhere. There are at least 685 million Christians on the continent. While Christianity is traversing the multi-coloured cultures of Africa, points of departure from the old western classical interpretation of the Bible exist. The work employs the historical description of the Bible to analyse the post-colonial interpretation of the Bible and the African feminist hermeneutics. It highlights the strands, issues and challenges facing the interpretation of the Bible in African context. The work shows that such interpretation of the Bible are threatened by issues like syncretism, universalism, Christo-paganism, elitist and separatist tenor of feminist theology, and feminist liberation theology that is too far rooted in gender and sex issues without being sufficiently concerned with other issues that affect women which include: underdevelopment, hunger, disease, political, economic, and religious exploitation. The last twenty one years have witnessed more progress towards developing African Christian theology; interpreting the Bible in African context, than in the past century. Hence, the translation of the one faith of Jesus Christ to Africans being it's very nature and motif, and the terrain should be tread with caution.
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Raines, Jim. "One-Anothering: A Christian Approach to Professional Ethics." Social Work & Christianity 49, no. 2 (August 29, 2022): 120–34. http://dx.doi.org/10.34043/swc.v49i2.295.
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Christians sometimes adopt a relativist theory of ethics called divine command theory (DCT). This ethical theory holds that ethical principles depend entirely on God’s revealed commands and that these commands can be broken so long as God commands it. A Christian realist alternative to DCT is natural law ethics (NLE). NLE claims that ethical principles are apparent through nature and logical because God is the creator and all humans share in the divine image. This paper looks at the theological basis for both theories and recommends that the latter has more support from the Bible, Christian history, secular and inter-faith sources, and science. Natural law ethics allows Christians and non-Christians to identify common values even when the philosophical ground of those values varies. Using consultation and working collaboratively with “one another” allows us to find consensus on complex ethical problems.
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Griffith, Sidney H. "When Did the Bible Become an Arabic Scripture?" Intellectual History of the Islamicate World 1, no. 1-2 (2013): 7–23. http://dx.doi.org/10.1163/2212943x-20130102.
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While the circumstances were favorable to the translation of the Jewish and Christian scriptures into Arabic in writing in pre-Islamic times, there is no compelling evidence to support the conclusion that such a translation was ever made. Rather the evidence of the Qurʾān along with other considerations suggests that prior to the rise of Islam, Jewish and Christian scripture texts circulated orally in Arabic and that the earliest Arabic translations in writing appeared first among the Christians in the monastic communities in Palestine and probably in part at least in response to the appearance of the Arabic Qurʾān itself in writing at the turn of the seventh and eighth centuries.
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F. A., Emmanuel, and Samuel A. "The Bible and Music in African Christianity." African Journal of Culture, History, Religion and Traditions 7, no. 1 (March 7, 2024): 51–66. http://dx.doi.org/10.52589/ajchrt-8kkxghxp.
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This bibliographic study explores the interplay between the Bible and music within the context of African Christianity. Underpinned by the theory of syncretism, the paper employs a contextual thematic analysis to unravel the nexus between African indigenous music and Christian worship and draws implications for both scholarship and practice. Findings indicate that early European missionaries incited a satanic impression against the use of African indigenous music among Christian worshippers. It was contrarily revealed that Bible-informed use of African music in Christian worship is imperative for evangelisation, deeper spirituality, and faster church growth in Africa. In conclusion, the paper emphasises that the Bible and (indigenous) music are inseparable. It also maintains that music has the transformative power of fostering community cohesion, religious identity, and spiritual devotion among African Christians. Finally, the paper recommends greater collaboration among scholars, theologians, music educators, and gospel music practitioners in the African context in accomplishing the goal of the gospel.
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Hanson, Anthony. "Book Reviews : Christians and the Bible." Expository Times 97, no. 11 (August 1986): 342. http://dx.doi.org/10.1177/001452468609701111.
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Hunt, Cherryl. "Seeing the Light: Ordinary Christians Encountering the Bible through video." Expository Times 129, no. 7 (September 28, 2017): 307–16. http://dx.doi.org/10.1177/0014524617733926.
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Responses from ordinary English church-goers suggest that viewing filmed presentations of Bible passages can both elicit emotive reactions to the texts and promote a greater cognitive understanding of the stories portrayed. In some cases, differences between the viewers’ prior experience of the text and its interpretation in film provoked deeper engagement and lead to fresh and fuller understandings of the passages. However, the power of conveying the Bible through film is seen by some as potentially undermining an orthodox Christian view of the texts. A consideration of other visual presentations of biblical stories, past and present, supports the importance of such resources in promoting biblical engagement among ordinary English Christians. However, the context of their employment needs consideration and care should be taken to inculcate a healthy hermeneutics of suspicion regarding any film version as one possible interpretation of a text with more than one possible reading. Indeed, the very process of viewing the Bible on the screen can be used to introduce Bible-readers to the plurality of meaning inherent in these ancient texts and the different ways in which they may be understood.
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Carson, Marion L. S. "In Whose Interest? Ante-Bellum Abolitionism, the Bible, and Contemporary Christian Ethics." Perichoresis 16, no. 1 (April 1, 2018): 41–59. http://dx.doi.org/10.2478/perc-2018-0003.
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Abstract Christians look to Scripture to inform their ethical decision-making, believing that God speaks through it. However, disagreement as to what the Bible requires us to do can often lead to acrimonious splits within the church. So long as sharp divisions amongst Christians over ethical issues remain, injustices continue, and the reputation of the church is undermined. This article suggests that lessons may be learned from the story of the use of the Bible in the American Abolitionism debate which can help the contemporary church to discuss and perhaps even resolve some enduring ethical questions which are dividing Christians today.
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GARAMTSEREN, BAYARJARGAL. "Re-Establishment of the Christian Church in Mongolia: The Mongolian Standard Version Translation by National Christians." Unio Cum Christo 2, no. 2 (October 1, 2016): 49. http://dx.doi.org/10.35285/ucc2.2.2016.art3.
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Abstract: This paper has two main parts: the history of Christianity in Mongolia and the history of Bible translation in the Mongolian language. The history of Christianity in Mongolia and among the Mongols, especially before and during the Mongol Empire, is largely understudied and unknown. I will attempt to show that four tribes, the Kerait, the Naiman, the Onguud, and the Uyghur, who were important parts of the Mongol Empire, had already become Christian, with their own church structures and tradition, by the thirteenth century. Giving the history of Christianity up until the present time, I briefly outline the seven-hundred-year history of Bible translation into the Mongolian language. At the end, I describe the Mongolian Standard Version project, an ongoing activity of Bible translation from the original languages by national Christians.
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Nababan, Sabar. "New Dogma of Christians." African Journal of Culture, History, Religion and Traditions 4, no. 1 (September 27, 2021): 41–44. http://dx.doi.org/10.52589/ajchrt-ldrws7u6.
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The author has been able to talk to God since 2012. This paper contains the results of conversations between the author, God Jahowa, and God Jesus. Many of the new dogmas in this paper are not yet in the Bible.
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Hunt, Cherryl. "Head & Heart: Promoting Holistic Biblical Engagement for Ordinary Christians." Expository Times 132, no. 3 (May 11, 2020): 111–21. http://dx.doi.org/10.1177/0014524620922504.
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Studies with members of church congregations, and with those embarking on training for ministry, suggest that ordinary Christians being trained in critical biblical engagement perceive there to be two alternative approaches to engaging with the Bible. These are ‘academic’ or ‘intellectual’ stances, mediated by Christian ‘professionals’, and ‘inspirational’ or ‘contemplative’ routes, mediated through the guidance of the Holy Spirit. This study examines such perceptions, historical understandings of the nature of biblical engagement, and discussion of this concept within contemporary academic circles; its aim is to propose strategies by which critical and confessional biblical engagement by ordinary Christians might be both integrated and holistic.
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Arrington, Aminta. "From Missionary Translation to Local Theological Inquiry: A Narrative History of the Lisu Bible." Studies in World Christianity 25, no. 2 (August 2019): 202–19. http://dx.doi.org/10.3366/swc.2019.0257.
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The Lisu are a largely Christian minority group in south-west China who, as an oral culture, express their faith more through a set of Christian practices done as a group and less through bible reading as individuals. Even so, the Lisu practice of Christianity specifically, and Lisu culture more generally, was profoundly impacted by the written scriptures. During the initial evangelisation of the Lisu by the China Inland Mission, missionaries created a written script for the Lisu language. Churches were constructed and organised, which led to the creation of bible schools and the work of bible translation. In the waves of government persecution after 1949, Lisu New Testaments were hidden away up in the mountains by Lisu Christians. After 1980, the Lisu reclaimed their faith by listening to the village elders tell the Old Story around the fires and reopening the churches that had been closed for twenty-two years. And they reclaimed their bible by retrieving the scriptures from the hills and copying them in the evening by the light of a torch. The Lisu bible has its own narrative history, consisting of script creating, translating, migrating, and copying by hand. At times it was largely influenced by the mission narrative, but at other times, the Lisu bible itself was the lead character in the story. Ultimately, the story of the Lisu bible reflects the Lisu Christian story of moving from missionary beginnings to local leadership and, ultimately, to local theological inquiry.
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Markham, Ian. "Imitating Jesus: reading the Eternal Word." Scottish Journal of Theology 63, no. 3 (July 1, 2010): 340–45. http://dx.doi.org/10.1017/s0036930610000426.
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For the six years I was at Hartford Seminary (which is one-third Muslim), I had the enjoyable challenge of teaching Christian doctrine to Muslims. I have lost count of the number of conversations I have with Muslims who invite me to compare the Bible and the Qur'an and admit that the Qur'an looks much more like the Word of God than the Bible. In every case, I would push back and insist that they are not comparing like with like. For Christians, the primary Word of God is the Eternal Word – the Word made flesh in the life, death and resurrection of Jesus. In fact, I would explain the right way to compare the Qur'an is not with the Bible but with the Eternal Word made flesh. The incarnation is the Christian equivalent of the Qur'an. And perhaps it is better to see the Bible as closer to the Hadith. At this point, the same question is asked: ‘but how is it possible to read a life?’
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Guenther, Alan M. "Christian Responses to Ahmad Khan's Commentary on the Bible." Comparative Islamic Studies 6, no. 1-2 (December 29, 2011): 67–100. http://dx.doi.org/10.1558/cis.v6i1-2.67.
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When Sir Sayyid Ahmad Khan began publishing a commentary on the Bible in 1862, he intended the work to dispel the distrust between the Muslim and Christian communities that the Revolt of 1857 had heightened. While the Christians who responded to his efforts did laud his clarification of the traditional Muslim position on the trustworthiness of the Christian Scriptures, they generally interpreted the commentary in light of their own efforts to bring Christianity and civilization to India. They saw Ahmad Khan’s work to be a sign that Muslim prejudices and defences against Christianity were crumbling, and that the conversion of India was progressing. However, they were not prepared to consider it as increasing their own understanding of the Bible or even their understanding of Islam.
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Supriadi, Made Nopen, Daniel Sarwono, and Estherlina Maria Ayawaila. "Kajian Analisis Deskriptif Prinsip Spiritualitas Zakharia Sebagai Upaya Pembaharuan Formasi Rohani Kristen Masa Kini." Manna Rafflesia 7, no. 2 (April 30, 2021): 189–209. http://dx.doi.org/10.38091/man_raf.v7i2.131.
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This paper is a phenomenological descriptive analysis of the living conditions of Christians today. The author found several problems in the life of Christian spirituality today, namely: the failure of Christians to reflect on their spirituality by their religious positions, the emergence of an apathetic attitude to show a good spiritual life due to an experience of failure, a lack of practical implementation of the values of spirituality that are understood, the life of spirituality. without obedience and the presence of a center of non-biblical spirituality in the Christian life. The writer observes this problem as a problem in building the spiritual formation of Christianity today. This problem the writer observed was also experienced by Zacharias, but the Bible provides the fact that Zacharias was able to overcome these problems. Thus this paper refers to the principle of Zacharias spirituality in answering this problem. Hopefully this article adds insight and provides answers to the lives of Christians today.
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Pierce, Alexander H. "Tertullian’s Case for the Christiani Creatoris in Adversus Marcionem." Journal of Theological Interpretation 16, no. 1 (June 1, 2022): 1–22. http://dx.doi.org/10.5325/jtheointe.16.1.0001.
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In offering a close reading of Tertullian’s Adversus Marcionem 3–4, the present essay contends that Tertullian supports his belief that Christians are the proper continuation of God’s people in history by making a case for Christian separation from the Jews as the fulfillment of scriptural prophecy. Tertullian’s reading of the Creator’s Scriptures is his exegetical basis for forming a logic of separation between Christians and the chosen Jewish nation. This differentiation does not require an ontological bifurcation of the Creator and the God revealed in Jesus. Rather, God the Creator and Father of Jesus reveals this distinction in the operation of his providence in history and in Scripture. It is in this very separation that Christians fulfill the prophecies of the Creator God of the Hebrew Bible and religion.
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DM, Hong. "Korean Christians Americanized." Philosophy International Journal 6, no. 3 (September 20, 2023): 1–7. http://dx.doi.org/10.23880/phij-16000310.
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With the introduction of zoom and cell group Bible study and fellowship gathering with church members from 6 to 10, congregation members of each Korean church have come to appreciate the diversity within each consistory encompassing multigenerational American born Koreans, foreign expats, diplomats, immigrants from middle class and up from the greater Seoul, South Korea area, political refugees and migrant workers who categorically entered this country with Republic of Korea visa but who originally were able to date back their earlier life from Communist Regimes such as Siberia, China, Vietnam and North Korea (Ibuk chulsin) and other Asian of color looking foreigners and mix-breeds with Korean heritage and other combinations. The focus of their Christian practice has been more passive concept of God’s grace grounded on John Wesley tradition rather than their yoking and making progress in lineal fashion into the future with and by believers out of Christian love. A premium is placed in smooth transitioning from static Confucianism and Christianity embracing education, meritocracy, social harmony and order.
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Dapila, Fabian N. "Bible Translation into Pasaale by a Muslim and by Christians: A Comparison." Bible Translator 74, no. 3 (December 2023): 415–30. http://dx.doi.org/10.1177/20516770231214492.
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This study compares two translations of the Gospel of Mark in the Pasaale language, one by a Muslim and another by trained Christian translators. The research aims to assess translation quality by examining key biblical terms, idioms, cultural nuances, and related factors. It highlights the persistent belief within some Christian Bible translation agencies that only Christians should undertake such work without compromise. Allegedly, some agencies even conceal the faith of non-Christian translators, potentially misleading Christian users of the translation. The study, conducted by a non-speaker of Pasaale with the assistance of a trained translator, seeks to determine whether the translator’s faith impacts the quality of their translation when working on scriptures of a different faith. This research contributes to discussions on the interplay between faith and translation quality, particularly in multicultural contexts like Ghana.
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Sopiani, Sopiani, Dini Dini, Rorin April Nadiya, Retno Natanae, and Eva Inriani. "FORGIVENESS AS SOLIDARITY IN CHRISTIAN EDUCATION BASED ON JOHANN BAPTIST METZ." SEIKAT: Jurnal Ilmu Sosial, Politik dan Hukum 2, no. 5 (October 18, 2023): 480–88. http://dx.doi.org/10.55681/seikat.v2i5.948.
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This paper discuss the role of forgiveness in the Christian context as sign of solidarity and a duty in building loving and peaceful relationships. In the teachings of the Bible, forgiveness is a central principle and a strong calling for Christians. The words and examples in the Bible underscore the importance of forgiveness as an integral part of a life of faith. Forgiveness is not just an individual act, but also carries a deeper meaning in the context of social relationships, both between individuals and community groups. Forgiveness shows solidarity, empathy, and deep love in establishing healthy and constructive relationships. In addition, Christianity also emphasizes the importance of forgiveness as the responsibility of believers in following Christ's example. In forgiving, Christians demonstrate the character of Christ who forgives and gives new opportunities. Forgiveness also creates an environment that encourages reconciliation, peace and social transformation. In this context, Christians have an active duty in promoting forgiveness, repairing broken relationships, and creating a society filled with love and peace. The practical implication of this view is the importance of engaging in the process of forgiveness, avoiding vengeance and retaliation, and committing to building relationships based on mutual understanding, forgiveness, and repair. In conclusion, forgiveness in.
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Ardianto silalahi and Damayanti Nababan. "Peranan Alkitab Dalam Mendewasakan Manusia Dewasa." Lumen: Jurnal Pendidikan Agama Katekese dan Pastoral 1, no. 2 (December 12, 2022): 159–73. http://dx.doi.org/10.55606/lumen.v1i2.62.
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A topic that is often discussed but lacks understanding of the meaning of maturity, there is some spiritual maturity which is expressed in the teachings of Christians, that spiritual maturity is needed by Christians so that their lives really demonstrate the character of Christ. Spiritually mature believers will have firm faith in the midst of the onslaught of misleading teaching influences and amidst the various storms of life. Believers who experience spiritual maturity will have the desire to serve God faithfully so that many souls are brought to Christ. Therefore, the role of the Bible is very much needed in distinguishing true maturity from a Christian spiritual point of view.
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Wilson, Linda. "‘Domestic Charms, Business Acumen, and Devotion to Christian Work’: Sarah Terrett, the Bible Christian Church, the Household and the Public Sphere in Late Victorian Bristol." Studies in Church History 50 (2014): 405–15. http://dx.doi.org/10.1017/s0424208400001868.
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Sarah Terrett died suddenly on 25 November 1889, aged 53, after speaking at a meeting of the White Ribbon Army, the temperance organization she had founded in 1878. Following her death many people sent letters of sympathy to her bereaved husband, William. One of these, from the Rev. W. F. James, a minister of the Bible Christians, makes for especially interesting reading. The Bible Christian denomination, to which Sarah and William belonged, was one of the smaller Methodist connexions, and had its heartland in rural Devon, the area where she had grown up. James recalled the hospitality he enjoyed when visiting the Terretts’ home, Church House, in Bedminster, south Bristol:
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Wantoro, Jonathan, and Noviana Kole. "MEMBANGUN DISIPLIN ROHANI SISWA MELALUI MEMBACA DAN MENGHAFAL ALKITAB." Inculco Journal of Christian Education 3, no. 2 (June 2, 2023): 167–82. http://dx.doi.org/10.59404/ijce.v3i2.150.
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Alkitab memberi kita makanan rohani dalam kehidupan Kristen. Nutrisi rohani ini hanya dapat disediakan oleh Firman Tuhan, sama seperti tubuh jasmani kita yang membutuhkan makanan untuk tumbuh. Oleh sebab itu Orang Kristen harus membaca Alkitab tanpa kecuali, Karena Alkitab memegang tempat yang menonjol dalam kekristenan. ditulis untuk kita renungkan dalam kehidupan kita sehari-hari. Tujuan ini adalah untuk mengungkapkan pentingnya disiplin rohani dalam membaca alkitab. Dan Kekristenan sangat mendorong pemeluknya untuk mempunyai disiplin rohani dalam membaca Alkitab. dari pembahasan ini timbul beberapa pertanyaan:1.apakah yang dimaksud dari alkitab? 2. Apakah arti dari disiplin rohani ? 3.bagaimanakah cara meningkatkan untuk membaca dan menghafal alkitab?. jawaban 1. Alkitab merupakan firman Tuhan yang tertulis.alkitab berkuasa untuk mengubah kehidupan manusia.tiap ayat didalamnya merupakan pegangan hidup bagi manusia. 2. Disiplin rohani adalah bagian yang sangat penting bagi kehidupan rohani setiap orang yang beragama. Kekristenan sangat mendorong pemeluknya untuk mempunyai disiplin rohani membaca Alkitab. 3. Caranya adalah dengan berdoa,membaca alkitab,bersaat teduh,merenungkan firman tuhan dan memiliki waktu untuk berdoa pribadi. For the Christian life, the Bible provides spiritual sustenance. Similar to how our physical bodies require food to thrive, only the Word of God can supply this spiritual nutrition. As a result, since the Bible is so important to Christianity, all Christians are required to read it. written to inspire us to reflect about our daily life. This goal is to highlight how crucial spiritual discipline is when reading the Bible. Christianity also strongly encourages its members to practice spiritual discipline by regularly reading the Bible. Several queries were raised by this discussion: 1. What is the Bible designed to mean? 2. What does practicing spiritual discipline entail? 3. How can you better understand and retain the Bible's text? answers 1. The Bible is God's word in writing. Human lives can be changed by the Bible. Its every verse serves as a manual for daily living. 2. Every religious person's spiritual life includes spiritual discipline, which is of utmost importance. Reading the Bible is a spiritual activity that Christians are highly encouraged to practice. 3. The technique involves prayer, Bible reading, silent time, introspective prayer time, and quiet time.Keywords: Bible reading, Bible memorization, spiritual discipline, students
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Hensley, Jason. "Nazi Decontextualization of the Bible." Volume 4 4, no. 1 (August 1, 2022): 30–44. http://dx.doi.org/10.33929/sherm.2022.vol4.no1.03.
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When spreading antisemitic ideology, Hitler and his followers sometimes turned to the Bible to verify and support their hatred of the Jews. Passages such as “you are of your father the devil,” were used to encourage Bible-believing Christians that Jesus himself was antisemitic and that those who held antipathy towards the Jews were following Jesus’s legacy. However, many of these passages that the Nazis used to support their antisemitism were taken out of context and the original intent of the author was ignored. Anti-Jewish Christian expositors also ignored the contexts of Biblical passages––expositors both during the time of the Nazis and earlier. This article will consider this decontextualization of the Bible by the Nazis and anti-Jewish theologians. It suggests that if the original meaning of the text has been obscured by decontextualization, the solution is not to reject the text as anti-Jewish, but rather to reevaluate the anti-Jewish interpretation and recontextualize the passage.
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Davie-Kessler, Jesse. "“Discover Your Destiny”: Sensation, Time, and Bible Reading among Nigerian Pentecostals." Anthropologica 58, no. 1 (May 5, 2017): 1–14. http://dx.doi.org/10.3138/anth.581.a07.
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Pentecostal Christians in southwest Nigeria claim to experience divine revelations of personal destiny by reading scripture. Drawing on ethnographic fieldwork with the Redeemed Christian Church of God, this article argues that members' sensual reading practices are entangled with perceptions of time. Church members use bodily experience to construct a near future that they understand as continuous with the lived present. To examine the production of embodied religious temporality, I use a stage-based analysis of Pentecostal hermeneutic development. Church members gradually progress from “beginning” to “advanced” stages of Bible reading, generating new relationships to the self and to a Christian cosmology.
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KWOK, WAI LUEN. "Sola Scriptura's and the Chinese Union Version Bible's Impact upon Conservative Christian Leaders: The Case of Watchman Nee and Wang Mingdao." Journal of the Royal Asiatic Society 30, no. 1 (January 2020): 93–103. http://dx.doi.org/10.1017/s135618631900035x.
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AbstractThe majority of Chinese Christians can be considered to be theologically conservative. One distinctive feature of conservative theology is Biblicism, according to which Scripture occupies a central role. The Reformation principle of sola scriptura legitimises this conservative stance and calls for a stern application of this principle. As Biblicists, they are discontented with the ‘unbiblical’ practices and ministries of missionaries. On the other hand, missionaries have put forward the Union Version translation project on the basis of the principle of sola scriptura. This article investigates how Watchman Nee (1903–72) and Wang Mingdao (1900–91) were discursively influenced by the missionaries’ Union Version Bible translation project through their different understandings of sola scriptura. For missionaries, sola scriptura required the translation of a faithful and popular Chinese Bible, and Mandarin was deemed an appropriate language for the task. While Nee and Wang did not appreciate the missionary enterprise, for sola scriptura they valued the Chinese Union Version as an outstanding and up-to-date translation of the Scripture. For Nee and Wang, sola scriptura was not only a translation principle, but also a principle underpinning religious life. Conservative Christians’ devotional practice emphasises the memorising of biblical texts and verbalising them throughout the day. This practice resulted in the Union Version, which is written in eloquent modern Chinese, becoming an integral part of Chinese Christian practice rather than a mere translation. Though Nee and Wang accused missionaries of having betrayed the Reformation principle, they were still under its influence thanks to the Chinese Union Version Bible. Also, their teaching on biblical reading had similarities with the medieval monastic practice of lectio divina. In this sense, the Chinese Union Version Bible reveals an interesting integration of Chinese conservative Christian faith, missionary enterprise, sola scriptura, and a monastic style of spiritual practice within the Chinese Church.
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Weiss, Daniel H. "Christians as Levites: Rethinking Early Christian Attitudes toward War and Bloodshed via Origen, Tertullian, and Augustine." Harvard Theological Review 112, no. 04 (September 11, 2019): 491–516. http://dx.doi.org/10.1017/s0017816019000257.
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AbstractThis article seeks to break the scholarly deadlock regarding attitudes toward war and bloodshed held by early Christian thinkers. I argue that, whereas previous studies have attempted to fit early Christian stances into one or another “unitary-ethic” framework, the historical-textual data can be best accounted for by positing that many early Christian writers held to a “dual-ethic” orientation. In the latter, certain actions would be viewed as forbidden for Christians but as legitimate for non-Christians in the Roman Empire. Moreover, this dual-ethic stance can be further illuminated by viewing it in connection with the portrayal in the Hebrew Bible of the relation between Levites and the other Israelite tribes. This framing enables us to gain a clearer understanding not only of writers like Origen and Tertullian, who upheld Christian nonviolence while simultaneously praising Roman imperial military activities, but also of writers such as Augustine, whose theological-ethical framework indicates a strong assumption of a dual-ethic stance in his patristic predecessors.
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Hwang, Jerry. "Bible Translation as Contextual Theology." International Journal of Asian Christianity 5, no. 1 (March 3, 2022): 89–114. http://dx.doi.org/10.1163/25424246-05010006.
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Abstract Lamin Sanneh has influentially observed that translating the Bible is always a seminal act of doing contextual theology. While this has been well demonstrated for the African context, it has rarely been explored for the Asian context. This article examines the Chinese Union Version (cuv) Bible of 1919, a venerated translation that is simply ‘the Bible’ for Chinese Christians. As a result of being mainly the work of Western translators, however, the cuv has lexicalised and sacralised a distinctly western and Protestant understanding of sin as ‘crime’ which has become conventional usage among Chinese Christians. Even so, the linguistic potential for defamiliarising the concept of sin and recasting it in a more contextual manner for Chinese readers already lies within the cuv. Greater attention to the cuv’s concreteness in rendering Old Testament sin-idioms, as opposed to the standard Protestant abstractions, would therefore refresh the voice of Chinese Christianity.
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Preus, J. Samuel. "A Hidden Opponent in Spinoza'sTractatus." Harvard Theological Review 88, no. 3 (July 1995): 361–88. http://dx.doi.org/10.1017/s0017816000030856.
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Studies of Benedict Spinoza's biblical interpretation rarely pay more than cursory attention to the contemporary context of that work. Analyses tend to focus on authors whom Spinoza singled out for attack in hisTractatus Theologico-Politicus, such as Moses Maimonides (died 1204) and a rabbi who later attacked him, Judah ibn Alfakhar (died 1235). After his excommunication in 1656, however, most of Spinoza's intellectual and social circle—those with whom he shared his philosophical ideas and surely his ideas about the Bible—were Christian, or of Christian background, and not Jews. Spinoza'sTreatisewas not conceived in a vacuum or in a segregated Jewish context, nor was it aimed primarily at Jewish readers. Among Christians, the work engaged a national debate, involving church, state, and the universities, about the authority and interpretation of the Bible. Great political as well as intellectual issues were at stake.
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Young, Richard Fox. "Was the Sanskrit Bible the ‘English Bible-in-Disguise’?" International Journal of Asian Christianity 1, no. 2 (September 11, 2018): 177–97. http://dx.doi.org/10.1163/25424246-00102002.
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The essay explores Bible translation in early nineteenth-century India as a comprehensive and under-appreciated site for intercultural and interreligious interactions involving Christians and Hindus in a complex context of asymmetrical colonial relations. Postcolonial theorists are interrogated for theory-driven approaches that lopsidedly rely on English-language resources without taking into account the actual Indian-language artefacts of translation projects that came into being. Using a philological approach, the essay treats the Dharmapustaka, the Sanskrit Bible translated at the Serampore Baptist Mission, as a case study in ‘transculturation’—a multidimensional process catalyzed by an English missionary, William Carey, on the edges between India and Europe.
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Crump, David M. "Echoes of Slavery, Racial Segregation and Jim Crow: American Dispensationalism and Christian Zionist Bible-Reading." Journal of Holy Land and Palestine Studies 23, no. 1 (April 2024): 1–17. http://dx.doi.org/10.3366/hlps.2024.0324.
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The apologetics of pro-slavery, pro-segregation Christians in the nineteenth and twentieth centuries were identical to the methods of biblical interpretation used by Dispensationalist Christian Zionists today. The ideology's specific rules of ‘literal interpretation’ and ‘antecedent theology’ led both groups to similar conclusions about slavery and racial segregation, on the one hand, and Jewish privilege and Palestinian displacement, on the other. Abolitionist efforts to promote a Christ–like hermeneutic rooted in Christian morality points the way forward to correcting modern theologies, such as Dispensationalist Christian Zionism, that continue to sanction human oppression.