Relevant bibliographies by topics / Christ's Chosen Church of God

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Academic literature on the topic 'Christ's Chosen Church of God'

Author: Grafiati
Published: 4 June 2021
Last updated: 10 February 2022

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Journal articles on the topic "Christ's Chosen Church of God"

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Shipps, Jan. "From Peoplehood to Church Membership: Mormonism's Trajectory since World War II." Church History 76, no. 2 (June 2007): 241–61. http://dx.doi.org/10.1017/s000964070010191x.

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Christians of every stripe are bound into faith communities by two sets of identifying metaphors. One, the body of Christ, is derived from the New Testament's account of the life, death, and resurrection of Jesus. The other, drawn from Hebraic prophecy, is linked to the understanding that Jesus was of the house and lineage of David. As the crucified Messiah, he stood at the head of the house of Israel as both Lord and Christ. In the practical terms spelled out in the Pauline letters, the first of these metaphorical congeries describes the church as Christ's body, an entity with members and a head. The second turns Christ's followers into a kinship group that is a party to a new covenant with God. Despite its heterogeneity, its inclusion of Gentiles as well as Jews, this group—along with the Jews—is one that the ancient of days selected to be his chosen people.
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Szczych, Jan. "Modlitwa święceń biskupa (studium liturgiczno-teologiczne)." Ruch Biblijny i Liturgiczny 63, no. 3 (September 30, 2010): 197. http://dx.doi.org/10.21906/rbl.172.

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The bishop’s ordination prayer derives from Traditio Apostolica (3th century). This prayer had been re-instated to the latin liturgy of the Church after the Second Vatican Council. Its structure contains the anamnesis, the call, the part of the intercede and the enlogize. Detailed content’s analysis of the prex ordinationis episcopi allows deeply substantiate of the purpose and sense of the bishop’s mission in the Church. Only God calls up the chosen one to attend the bishop’s service. When the elect receives the gift of the Holy Spirit, the ordained bishop will comes about superior of the God’s people who are entrusting him and will actualize the topflight priesthood. The mainspring of the bishop’s ordination prayer had been inscribed to the trend of the Church’s Instruction, particularly expressed by the Vaticanum II. Contemporary successor of the Apostles guides the God’s sheep-fold and as the minister of the Christ’s mysteries fulfils the Christ’s work of redemption.
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Vojvodic, Dragan. "From the horizontal to the vertical genealogical image of the Nemanjic dynasty." Zbornik radova Vizantoloskog instituta, no. 44 (2007): 295–312. http://dx.doi.org/10.2298/zrvi0744295v.

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Sometime in the XIV century, towards the end of the second or beginning of the third decade, the 'horizontal genealogical image' of the Serbian rulers gave way to a new depiction of their genealogy. We find the earliest surviving Nemanjic family tree, painted in a vertically arranged composition in the narthex of Gracanica, followed by those in Pec, Decani, Mateic and Studenica. The appearance of the new type of image presenting the Serbian dynastic genealogy was, on the one hand, due to the problems caused by the ever lengthening series of rulers' portraits. They led to the deformation of the thematic programmes and did not correspond to the dynamic spirit of 'Palaeologan renaissance' art. On the other hand, from the mid-XIII century there was a obvious intention to link the idea of a 'chosen people' and the genealogy of Christ with the Nemanjic dynasty. This process unfolded simultaneously in literature, royal charters and visual art. It was facilitated by the fact that presentations of Christ's genealogy - the Tree of Jesse - were introduced in the programmes of Serbian churches from the second half of the XIII century. A correspondence had already been established between the presentations of Christ's genealogy and the portraits of the Nemanjic family included in the broader thematic ensembles inspired by dynastic ideology, in Sopocani and, subsequently, in Moraca, Arilje and the King's Church in Studenica. Even in the description of the family tree of the Serbian dynasty itself, the notions of 'pious lineage', 'the holy root', 'the branch of good fruit', 'the blessed shoots' etc. were used in the written sources. In this way, a process gradually matured along the path towards creating a dynastic picture of the house of Nemanjic that was iconographically coordinated to the Tree of Jesse. However, the 'vertical' family tree of the Nemanjici was not a simple transposition of the 'horizontal genealogy' into the structure of the new iconographic scheme. It is possible to notice significant contextual differences between the two types of the Serbian dynastic picture, especially regarding the presentation of the rulers' wives or the rulers' daughters, or male relatives from the lateral branches. A number of questions that had earlier been of particular importance, such as the order of succession to the throne through the direct bloodline, became submerged in a multitude of new messages and slowly lost significance. The 'vertical' family tree of the Nemanjici focused far more on the proclamation of general dynastic messages. As a more developed and complex picture than the 'horizontal' genealogy, it was able to convey more carefully nuanced details about what effect dynastic history had on the awareness of the court. Apart from that, in contrast to the presentations of XIII century 'horizontal genealogies' that illustrated Nemanja and his direct successors as monks, the new type of dynastic picture quite clearly stressed the 'imperial' nature of the ruler's family. A similar change of meaning can also be noted in contemporaneous royal charters. One should view this interesting phenomenon through the prism of the increasingly tangible influences of Byzantine imperial ideology on Serbian dynastic thought. The distinct influence of Byzantine perceptions can also be recognized in the motive of the ruler's investiture being performed by God himself, depicted at the top of the Nemanjic family tree. Therefore, the new Serbian genealogical picture reflected much more clearly than its predecessor, the Byzantine teachings about power, which blended the 'dynastic principle' with dogma regarding the providential election of the ruler. In later monuments, where a composite family tree was depicted, linking the Nemanjic dynasty to the Byzantine and the Bulgarian royal families (Mateic, and perhaps even Studenica), the concept of the 'new Israel' was redefined in Serbian imperial ideology, according to the universalistic views adopted from Byzantium. Although all the essential iconographic details of dynastic genealogy in the form of the family tree were of Byzantine origin, no credible testimonies were found in scientific research that the theme itself was designed in artistic form in Byzantium. Hence, one cannot exclude the possibility that the Nemanjic family tree was an authentic, iconographic creation devised in Serbia. With the necessary caution, here, we should stress that the Serbian environment was quite singular because it had a long lasting and, moreover sacred dynasty. For that reason it was particularly absorbed in dynastic issues and the idea of 'a new chosen people'. That environment traveled the path to a 'vertical' dynastic picture slowly, following the evolutionary logic of its own culture and art.
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Myers, Jeremy. "Adolescent Experiences of Christ's Presence and Activity in the Evangelical Lutheran Church in America." Journal of Youth and Theology 7, no. 1 (January 27, 2008): 27–43. http://dx.doi.org/10.1163/24055093-90000167.

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The National Study of Youth and Religion (NSYR) claims moralistic therapeutic deism as the popular religion among our youth.1 The Study of Exemplary Congregations in Youth Ministry (EYM) discovered that exemplary congregations are one's who speak about God as one who is present and active.2 The God of moralistic therapeutic deism can not be present and active. Is God present and active? If so, how do our youth experience and interpret this presence and activity? This article gives voice to the ways in which youth of the Evangelical Lutheran Church in America (ELCA) experience Christ's presence and activity. It finds that placing their subjective interpretations of these experiences into conversation with their tradition's interpretation of Christ's presence and activity as represented by Gustaf Wingren's creation-faith enhances both how they and their tradition understand God's work in our world. The exemplar descriptor for the experiences heard among these youth is referred to as proleptic vocational recapitulation.
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Deniati, Deniati, and Yesaya Adhi Widjaya. "Baptisan Anak Dalam Pengakuan Iman Westminster dan Katekismus Heilderberg." Journal KERUSSO 5, no. 1 (March 16, 2020): 1–11. http://dx.doi.org/10.33856/kerusso.v5i1.120.

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Baptism is one of the sacraments recognized by the church and is believed to be a seal for believers, and a sign of Christ's ownership. However, if you look at the practice in the church, many questions will arise, both regarding the instruments used in baptizing and the subjects to be baptized (children or adults). This is due to a lack of understanding of baptism as well as differences in interpretation of the Bible and the confession of faith used in the church. This difference results in the emergence of conflicts between churches and the courage of certain sects, thus making statements that the other sects are wrong or right. Despite believing or using the same Bible and creed, each church has a different understanding and way of implementing baptism in the church. Therefore, the church needs to be sensitive to this. The Church of God needs to have the same unity or standard of truth, so that in carrying out church discipline, it remains in accordance with the truth of God's Word, the Bible. Seeing the gaps or facts that occur in the church of God, the purpose of writing this paper is to show the views of two faith confessions recognized by the Reformed church regarding child baptism and show how the practice of baptism should be practiced in the church community of God.
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Budiyana, Hardi. "Kristus Sebagai Pusat Misi Pendidikan Kristen Untuk Mewujudkan Murid Kristus Dalam Gereja Lokal." TELEIOS: Jurnal Teologi dan Pendidikan Agama Kristen 1, no. 1 (June 23, 2021): 45–63. http://dx.doi.org/10.53674/teleios.v1i1.29.

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Abstrak Penelitian ini bertujuan untuk menggambarkan dan mengetahui Misi Pendidikan Kristen dalam Mewujudkan Murid Kristus, yang tentunya Murid Kristus yang memiliki karakter Kristiani dalam jemaat melalui proses pengajaran di gereja lokal. Penelitian ini merupakan penelitian bersifat kualitatif dengan cara studi pustaka yakni mengkaji tentang Misi Pendidikan Kristen yang berpusat pada Kristus akan mewujudkan Murid Kristus yang memiliki wewenang untuk membangun karakter jemaat sesuai dengan ajaran iman Kristiani. Hasil penelitian ini memberikan pemahaman bahwa Misi Pendidikan Kristen berperan baik dalam Mewujudkan Murid Kristus yang memiliki pembentukan karakter kristiani dalam jemaat. Oleh karena itu, disarankan agar Para hamba Tuhan dalam hal ini Gembala Jemaat memiliki loyalitas yang tinggi dalam melaksanakan tugas dan tanggung jawab sebagai rekan kerja Allah yang bukan hanya berkotbah semata, tetapi juga menyampaikan pengajaran dengan hasil terwujud adanya murid Kristus yang memiliki karakter Kristiani nyata dalam diri Jemaat, sehingga jemaat mau melibatkan diri dalam pelayanan maupun dalam penginjilan baik dalam gereja maupun di luar gereja. Kata Kunci: Misi Pendidikan Kristen, Murid Kristus, Gereja Lokal. AbstractThis study aims to describe and know the Mission of Christian Education in Realizing Christ's Disciples, which is certainly Christ's Disciples who have Christian character in the congregation through the teaching process in the local church. This research is a qualitative study by means of literature study that examines the mission of Christian Education centered on Christ will realize Christ's Disciples who have the authority to build the character of the church in accordance with the teachings of the Christian faith. The results of this study provide an understanding that the Christian Education Mission plays a good role in realizing Christ's disciples who have the formation of Christian character in the congregation. Therefore, it is recommended that the pastors of the Church of the Church Shepherd have a high loyalty in carrying out their duties and responsibilities as partners of God who not only preach, but also deliver teaching with the results of the realization of disciples of Christ who have a real Christian character in themselves Congregation, so that the congregation wants to be involved in ministry and in evangelizing both in the church and outside the church. Keywords: Christian Education Mission, Christ Disciples, Local Church
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Baker, Kimberly. "Augustine's Doctrine of the Totus Christus: Reflecting on the Church as Sacrament of Unity." Horizons 37, no. 1 (2010): 7–24. http://dx.doi.org/10.1017/s0360966900006824.

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ABSTRACTThis article examines Augustine's doctrine of the totus Christus, “the whole Christ” with Christ as Head and the Church as Body. It considers the new identity as Christ that Christians receive in the sacraments of initiation that unite individuals in the Church community, and the sacramental presence of the Church in the world as one of unifying love. This new identity forms the Church for mission as it joins Christ in a mission of love that unites people to one another as it unites them to God. The Church joins Christ in standing in solidarity with those in need, thus radiating Christ's unifying, transformative love in the world. The article ends with a suggestion that Augustine's view of the totus Christus might be a valuable resource for delving more deeply into Vatican II's vision of the sacramental unity of the Church.
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Williams, Rowan. "Theological Doubt and Institutional Certainty: An Anglican Paradox." Studies in Church History 52 (June 2016): 250–65. http://dx.doi.org/10.1017/stc.2015.14.

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Explicating John Donne's ‘doubt wisely’, this essay argues for the theological and psychological sophistication of Richard Hooker's distinction of wise from unwise doubt and shows why this led him to support compulsory adherence to the Church of England. Framed by consideration of how his ideas were adopted by Thomas Browne's Religio Medici (1643), it explores Hooker's thinking on what is certain in itself and where we can properly doubt. If true, the revealed character of God and the consequent acknowledgement of God as faithful to his elect, is true by necessity, or definition, and may be held with certainty of adherence: whatever my emotional state, adhering is proof that I have not denied my faith and am therefore sincere in my profession. It is wise to doubt the absolute importance of issues such as the right definition of Christ's presence in the sacrament, the God-given character of any specific Church order, and assumptions about the spiritual state of any other baptized person. We cannot, however, be doubtful about the Church to which allegiance is commanded by law. For Hooker, legal enforcement of conformity is a pastoral good: it enables the unsure to establish a practice likely to offer them some anchorage for fluctuating convictions and ‘affections’.
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Maldari, Donald C. "A Reconsideration of the Ministries of the Sacrament of Holy Orders." Horizons 34, no. 2 (2007): 238–64. http://dx.doi.org/10.1017/s0360966900004424.

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ABSTRACTThe purpose of the ministerial structures of the Church is to establish a context by which Christians continue and complete Christ's ministry. Ordained ministers ought to facilitate this in such a way as to collaborate effectively with God in the establishment of the Kingdom. A consideration of the Church's tradition, beginning with Scripture and continuing in its life of faith, suggests that no single form of ministry is normative. The ordination of Christians who make a long-term commitment to what the Church may legitimately recognize as ministry would enhance the Church's life and celebrate the sacramental character of that ministry. Consonant with Gaudium et spes the Church should abandon the distinction between secular and sacred ministry and recognize the sacramental character of ministry wherever it is practiced. Sacramental ordination to ministry is the specification and concretization of Christians' baptismal commitment.
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White, Robert. "Oil and Vinegar: Calvin on Church Discipline." Scottish Journal of Theology 38, no. 1 (February 1985): 25–40. http://dx.doi.org/10.1017/s0036930600041600.

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Despite the excessive claims sometimes made for the unity and consistency of Calvin's thought, there is no evidence to suggest that he ever varied his views on the distinctive marks of the church. From the first edition of the Institute to the last, the formula remains unchanged: ‘Wherever we see the Word of God purely preached and heard, and the sacraments administered according to Christ's institution, there, it is not to be doubted, a church of God exists.’ It has long been recognized that the notion of the two marks of the church is not original to Calvin, but derives from the Augsburg Confession of 1530, in which the faithful teaching of the gospel and the proper administration of the sacraments are said to designate the assembly of all believers (art. 7). Like Luther and Melanchthon, but unlike the framers of the Scots and Belgic Confessions, the French Reformer does not make discipline an explicit mark of the church. Nevertheless, so central an element is it in his ecclesiology that it is always found in the closest relationship with Word and sacraments. The Word is not only to be preached but ‘reverently heard’; it is a ‘royal sceptre’ to which all hearts and minds are to be brought in willing submission. Similarly the sacraments are, through the Spirit, manifest signs of God's work within us, ‘softening the stubbornness of our heart, and composing it to that obedience which it owes the Word of the Lord’.
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Books on the topic "Christ's Chosen Church of God"

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Ọmọregie, Osarẹn S. B. Stem, steps and caps: A history of Christ's Chosen Church of God, 1949-89. Benin City, Nigeria: Neraso Publishers, 1995.

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author, Moody Steven P., ed. Are we special?: The truth and the lie about God's chosen people. Salt Lake City, Utah: Deseret Book, 2013.

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Latiolais, Bonnie B. Emmanuel: Chosen by God. Breux Bridge, La: Chariot House, 1993.

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Lustiger, Jean-Marie. Choosing God, chosen by God: Conversations with Jean-Marie Lustiger. San Francisco: Ignatius Press, 1991.

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Arrupe, Pedro. Chosen by God: Pedro Arrupe's retreat notes, 1965. Oxford: Way Books, 2010.

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McFarland, Ken. The called, the chosen: God has always had a people. [S.l.]: Hollis Scarbrough, 2006.

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Loeks, Mary Foxwell. The glorious names of God: Devotions for church groups. Grand Rapids, Mich: Baker Book House, 1986.

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Edgar, Robert R. Because they chose the plan of God: The story of the Bulhoek massacre. Johannesburg: Ravan Press, 1988.

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Maksoudian, Krikor H. Chosen of God: The election of the Catholicos of All Armenians from the fourth century to the present. New York: St. Vartan Press, 1995.

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Because they chose the plan of God: The story of the Bulhoek Massacre of 24 May 1921. Pretoria: Unisa Press, 2010.

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Book chapters on the topic "Christ's Chosen Church of God"

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Badenkova, Viktoriia, and Iryna Korniienko. "LEXICAL MEANS OF VERBALIZATION OF THE CONCEPTOSPHERE OF THE SACRED IN THE POETIC IDIODYSTLE OF D. KREMEN." In Trends of philological education development in the context of European integration. Publishing House “Baltija Publishing”, 2021. http://dx.doi.org/10.30525/978-9934-26-069-8-1.

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The article is devoted to the isolation and analysis in the poetic texts of D. Kremen, groups sacred concepts, microconceptospheres, the discovery of conceptual meanings in nature which clearly feels the spiritual, linguistic and cultural and individual-authorial components. The relevance of the chosen topic is due to the increasing attention of linguists, on the one hand, to the problems of linguoculturology and linguoconceptology, on the other - to the set concepts filled with religious, sacred meaning in general. The aim of the article is to trace how in the modern scientific paradigm one of the concepts "sacred" is interpreted, connected with the thematic concept of the conceptosphere of the sacred; demonstrate new trends in the implementation of the conceptosphere sacred, whose representatives are concepts to denote God and all that is holy in the understanding of the Divine, to identify by verbalization of microconceptospheres "biblical characters", "biblical loci", "church organization and cult", "sacred-chthonic beings". The subject of research is LEXICAL MEANS OF VERBALIZATION OF THE CONCEPTOSPHERE OF THE SACRED in poetic texts. The object is the microconceptosphere in the realization of the conceptosphere of the sacred in the poetic idiosyncrasy of D. Kremen. The methodological basis is the basic provisions of linguoconceptology, in particular the problems of interaction between language and culture. Research methods: the method of continuous sampling, which is used to collect the actual material; descriptive method, which allowed to analyze the results in a certain aspects; method of contextual and interpretive analysis associated with decoding units of secondary nomination, identification of symbolic and metaphorical and individual-authorial meanings and functional-semantic load. It was found that in the poetic idiostyle of D. Kremen the dominant of theonyms in the poetic idiostyle of D. Kremen is one of the most important cultural universals, the basis of all world religions is God. From the point of view of linguocognitology, the conceptual sphere, the conceptual image of "God", is a multifaceted, multifunctional, hierarchical structure, which is realized by multilingual connections and oppositions. The analysis of the isolated units shows that in the concept is dominated by meanings relevant to the Christian scenario, but also recorded in relation to certain pagan and ancient notions of the supreme deity. Nuclear concepts-images "Jesus Christ", "Virgin Mary" in the studied texts are characterized by a clear syncretism, due to the intersection of the manifested in its structure biblical and mythopoetic meanings. Linguistic means are singled out and characterized, which reveal both its traditional canonicity and symbolic-metaphorical representation in D. Kremen's poetic idiosyncrasy. The specificity of the linguistic representation of the concept is represented by the actual poetic semantic individual-authorial and expressive-pictorial properties in poetic speech.against the background of preserving the traditionally established means of its verbalization. The concept of God and other specified conceptual quantities are represented in the language through the corresponding tokens by a wide range of names of different linguistic nature and stylistic specificity, used with direct and figurative meaning, synonyms, paraphrases, etc.
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Pregill, Michael E. "A Hard Yoke Upon Their Neck." In The Golden Calf between Bible and Qur'an, 161–206. Oxford University Press, 2020. http://dx.doi.org/10.1093/oso/9780198852421.003.0005.

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This chapter compares the presentations of the Golden Calf narrative in the literary texts of early Christianity and early rabbinic Judaism. The promotion of anti-Jewish readings of the Golden Calf narrative by the early Christian movement, especially after Christianity’s establishment as an imperial religion, would compel Jewish exegetes to adopt new apologetic interpretations that were more imaginative, as well as more evasive, concerning the issue of the culpability of both Aaron and the Israelites for their deed at Sinai. Virtually from the outset, the early Christian movement made use of the Calf narrative as proof of the disconfirmation of the formerly chosen Israel in favor of the Christian Church, positioned as the true Israel and new chosen people. Early Christian exegetes strove to emphasize the illegitimacy of the Jews’ continuing claim to covenantal priority, but this effort was tempered by the necessity of validating Israel’s historical relationship with God and the authenticity of the Bible as true revelation. Notably, these exegetes’ understanding of the significance of Israel’s idolatry with the Calf often appears to reflect an awareness of older Jewish approaches to the story. In turn, the major revisions of the episode seen in later rabbinic tradition can be read as a response to the promotion of specific anti-Jewish themes in patristic literature. Thus, despite the mutual opposition and hostility expressed by spokesmen of both communities, a basic symmetry, even symbiosis, between Jewish and Christian traditions is characteristic of this phase of development of accounts of Israel’s making of the Calf.
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"There were also other alternatives such as blood feud (speaks for itself) and trial by ordeal. At the latter, the Church was in attendance to oversee a range of tests that, to an observer, would look like the infliction of punishment after guilt had been determined. If the test was successfully passed—and it could only be ‘won’ if the Christian God intervened—the person taking the test was innocent. For example, in one form of trial by ordeal the person claiming innocence would plunge a hand into boiling water. If there was no blistering after a few days (highly unlikely, it was believed at the time, without supernatural intervention), the person was judged to be innocent. For those who feel adventurous, trial by battle remains on the statute books. Relief may be felt that trial by ordeal is no longer an option. Gradually, royal justice as trial by law took over through a combination of efficiency and threat by the crown. Later in his summing up, Comyn J refers to the battle as a ‘Battle Royal’. This connection could be taken as a reminder that the majority of battles from the 16th century onwards involving the monarch were indeed battles concerning religious differences. A serious event about right and wrong. The notion of ‘right’ suggesting ideas of ‘good’ and the notion of wrong suggesting ideas of ‘evil’. The text also discusses Christian cosmology and the existence of Satan. Throughout the text, the discussion of the battle between ‘good’ and ‘evil’ shadows here the religious. ‘Right’ and ‘wrong’ are also suggestive of the moral dimensions of the case. Whilst the English adversarial system lends itself to the use of such war imagery, the judge reserves the right to say what the battle is about and he clearly rules out the possibility that it is a battle between individual freedoms of expression (religious freedom and the freedom of the press). This is a classic example of setting boundaries by stating what is not legitimately involved and a classic illustration of an everyday activity in the court. No rationale is given for the boundaries and exclusion. Indeed the elaborate explanations given for exclusion could be evidence that strongly suggest that, insofar as the judge is concerned, the dispute before him is indeed a battle concerning religious freedom. Comyn J defines the area of dispute. He draws its boundaries without the slightest recognition of another interpretation of events. It is good to realise at the beginning of legal studies that the court has the power to draw boundaries without explanation, in this way. It is part of its exercise of power. In Figure 2.9, below, extract 3: Orme v Associated Newspapers Group Inc (1981) is set out. It contains 16 examples drawn from the totality of the summing up which runs to over 200 pages. They give the flavour of the summing up but have been chosen particularly to illustrate the use of repetition and alliteration." In Legal Method and Reasoning, 40. Routledge-Cavendish, 2012. http://dx.doi.org/10.4324/9781843145103-27.

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