Relevant bibliographies by topics / Christ Apostolic Church

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  1. Journal articles
  2. Dissertations / Theses
  3. Books
  4. Book chapters

Academic literature on the topic 'Christ Apostolic Church'

Author: Grafiati
Published: 4 June 2021
Last updated: 3 March 2023

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Journal articles on the topic "Christ Apostolic Church"

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Crumbley, Deidre Helen. "Patriarchies, Prophets, and Procreation: Sources of Gender Practices in Three African Churches." Africa 73, no. 4 (November 2003): 584–605. http://dx.doi.org/10.3366/afr.2003.73.4.584.

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AbstractThe Celestial Church of Christ, the Christ Apostolic Church, and the Church of the Lord (Aladura) are indigenous churches, which share the selective blending of Christian and Yoruba religious traditions; however, their gender practices, specifically female access to decision-making roles, vary dramatically. The Celestial Church's prohibition against the ordination of women is associated with ritual impurity. Christ Apostolic excludes women from ordination, but without an explicit ideology of impurity. The Church of the Lord (Aladura) ordains women but prohibits them from the sanctuary when they are menstruating. Do these institutionalised constraints derive from colonial or pre-colonial gender practices? What other factors might contribute to these gender patterns? This paper argues that these gender practices derive from intersecting ambiguities in Western and African gender practices, which both empower and disempower women. The paper also assesses the interplay of doctrine and institutional history on gender dynamics. Finally, it explores the interaction of cultural legacy and socio-environmental pressures on the ritualisation of the female body in this African setting.
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Gbadegesin, Enoch Olujide, and Elizabeth Ayoola Adeyemi-Adejolu. "Women and the Exclusionary Practices of the Christ Apostolic Church Prayer Mountains in Selected Yoruba Cities of Southwestern Nigeria." Religions 13, no. 12 (December 12, 2022): 1205. http://dx.doi.org/10.3390/rel13121205.

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We argue that Christ Apostolic Church leaders used doctrines and rituals to exclude women from full participation in prayer mountain experience in the Yorùbá cities of southwestern Nigeria. We examine the underlying doctrinal reasons behind this practice. We analyze how ritual performance alters the status of participants on the prayer mountain. Finally, we address the question of any antecedent in the Christ Apostolic Church’s doctrine regarding the exclusion of women on the prayer mountain rituals. The field works that form the basis of this study took place between October 2011 and January 2015. We used participant-observation and oral interview methods on selected mountains in Southwestern Nigeria. We conclude that the leadership of Christ Apostolic Church must reexamine their doctrines to eliminate practices that exclude women from full and active participation in religious experience.
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Adekunbi Labeodan, Helen. "Empowering Women through African Pentecostal Corporate Social Responsibility." Black Women and Religious Cultures 3, no. 1 (November 21, 2022): 43–61. http://dx.doi.org/10.53407/bwrc3.1.2022.100.15.

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This paper considers how women may be empowered through African Pentecostal Corporate Social Responsibility (CSR) by examining ways organizations use CSR to develop their images in society with social welfare work beyond statutory compliance. Referencing practices described in narratives of the Gospels and Acts and combining critical analysis of historical documents with key informant interviews, the project analyzes the Christ Apostolic Church, Missionary Headquarters, Ita Baale Olugbode, Ibadan, to discover and assess its regular programs of CSR. Specifically, the author uses collected data to determine answers the following questions about Christ Apostolic Church: In what programs is the church involved that address social challenges in communities they serve? How effective are these programs? Does the church have a deliberate policy to address community social issues? Is the policy evident as a guide for the church in CSR matters? How does the church’s CSR policy impact women? Key words: Empowerment, Pentecostal, CSR
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Kyiak, S. "Church-Theological Foundations of Early Ukrainian Catholicism (XI-XII centuries)." Ukrainian Religious Studies, no. 29 (March 9, 2004): 48–59. http://dx.doi.org/10.32420/2004.29.1484.

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Early Ukrainian Christianity (XI-XII centuries) was based, as we know, on the one and only faith of Christ, which taught the right (that is, the "right") to believe in Christ and to rightly glorify Him in the presence of various false heretical teachings of that It also had a universal Catholic character, as it recognized, along with the Byzantine Church, as head of the Church the successor of St. Peter, the Pope. This allegiance of the Kiev Church to the apostolic leadership of the Church of Christ, even after the split of the Universal Church in 1054, remained a characteristic feature of Ukrainian Christianity.
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Dreyer, D. J. "‘n Kerk wat getuig, is ‘n kerk wat leef. ‘n Ekklesiologiese perspektief op die missionêre karakter van die kerk - Deel II." Verbum et Ecclesia 25, no. 2 (October 6, 2004): 423–41. http://dx.doi.org/10.4102/ve.v25i2.279.

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In the first of these two articles we focused on the Biblical perspective of the missionary church. The focus in the second article is on the ecclesiology. It is essential to remember that the church is rooted in the kingdom of God. Jesus Christ himself and his ministry was the beginning of the kingdom of God (Mark 1:15). The church exists not for her own sake, but for the world for whom Jesus was crucified. This is the vantage point for a missionary church at the end of the Christendom paradigm. The missionary character of the church (the church as an apostolic church) and eschatology were not always in die focus of the theology of the reformed churches in the Western world. Of the four notes or marks of the church as one, holy, catholic and apostolic, apostolic is the norm for the other three. Apostolicity is a precondition and a result for the church as a missionary church. The message of a missionary church is the only real answer in the search for meaning in this world.
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Mohr, Adam. "Faith Tabernacle Congregation and the Emergence of Pentecostalism in Colonial Nigeria, 1910s-1941." Journal of Religion in Africa 43, no. 2 (2013): 196–221. http://dx.doi.org/10.1163/15700666-12341249.

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Abstract Faith Tabernacle literature first spread into the Christian community in Lagos from Western Ghana in the 1910s. By at least 1917 Faith Tabernacle literature was being read in Lagos, and the first formal branch was established in Lagos in 1920. During the early 1920s Faith Tabernacle literature was being spread throughout Nigeria as Faith Tabernacle members traveled across the colony as labor migrants, leading to the rapid spread of the church, particularly in the major cities. By early 1929 Faith Tabernacle had established 61 branches in Nigeria with over 1,200 members. However, due to the schisms of 1925 and 1929, many Faith Tabernacle leaders, members, communicants, and entire congregations left the church to establish the first Pentecostal denominations in Nigeria, which were the Apostolic Faith (1928), the Apostolic Church (1931), the Assemblies of God (1939), and the Christ Apostolic Church (1941).
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Radujko, Milan. "The synthronon and locus inferior (αρχιερατικός θρόνος) of the metropolitan of Pozega. Liturgical furniture and wall paintings of the Orahovica Monastery." Zograf, no. 41 (2017): 189–212. http://dx.doi.org/10.2298/zog1741189r.

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The paper discusses the appearance of the synthronon, the position of the locus inferior (????????????, or ?????????? ??????, the episcopal throne in the nave, donje mesto) of the Metropolitan of Pozega at the Orahovica Monastery, fresco paintings inspired by the purpose of the throne in front of the sanctuary, and the views it incorporated. The synthronon is in fact a series of niches. The locus inferior has not survived; based on the fresco program, the author places it between the southwestern pillar and the southern wall. The fresco decoration of the locus inferior - one of the largest in Serbian art - is both centered on the topoi of the throne program and unique. Christ and the apostles from the apostolic Deisis draw on the teaching about Christ as the eternal leader of the liturgical community and the apostolic roots of the church and the office of bishop; by emphasizing the presence of St. Andronicus and St. Titus beside the seat, the program incorporates the tradition of the apostolic lineage of the church among the Slavs and in the Metropolitanate of Pozega.
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Mohr, Adam. "Faith Tabernacle Congregation, the 1918–19 Influenza Pandemic and Classical Pentecostalism in Colonial West Africa." Studies in World Christianity 26, no. 3 (November 2020): 219–38. http://dx.doi.org/10.3366/swc.2020.0307.

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The 1918–19 influenza pandemic killed between 30 and 50 million people worldwide. In Sub-Saharan Africa, as Terence Ranger points out, the pandemic left an indelible mark, including the unforeseen emergence of anti-medical religious movements. None were as significant as Faith Tabernacle Congregation, the Philadelphia-based divine-healing church that spurred a massive revival in West Africa – and a network stretching from Ivory Coast to Nigeria – without ever sending missionaries. They evangelised through personal letters exchanged across the Atlantic, and Faith Tabernacle literature sent from Philadelphia to various leaders in West Africa. The 1918–19 influenza pandemic was the spark that led to the church's massive growth, from one small branch before the pandemic began in 1918 to 10,500 members and nearly 250 branches of Faith Tabernacle in West Africa at its zenith in 1926. After the church's rapid demise between 1926 and 1929, leaders of Faith Tabernacle established most of the oldest Pentecostal Churches in the Gold Coast and Nigeria – such as the Apostolic Faith, the Apostolic Church, the Christ Apostolic Church and the Assemblies of God (Nigeria). Classical Pentecostalism, therefore, is Faith Tabernacle's legacy in West Africa, while abstinence from orthodox medicine continued to be debated within these Pentecostal circles.
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Shaw-Taylor, Eva. "THE ROLE OF WOMEN IN THE CHURCH AND IN CHRIST APOSTOLIC CHURCH IN PARTICULAR." Scriptura 112 (January 22, 2014): 1. http://dx.doi.org/10.7833/112-0-85.

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Washburn, Christian D. "St. Robert Bellarmine, Conciliarism, and the Limits of Papal Power." Perichoresis 18, no. 6 (December 1, 2020): 21–40. http://dx.doi.org/10.2478/perc-2020-0033.

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AbstractThis article will examine Bellarmine’s first anti–conciliarist work, found in the Disputationes de controversiis Christianae fidei adversus huius temporis haereticos, emphasizing his theological treatment of the pope’s authority relative to the authority of a council and his repudiation of conciliarism. Bellarmine sees the conciliarists as attacking the divinely instituted Petrine structure of the Church. He does not advocate for an absolute papal monarchy in which there are no ‘constitutional’ limitations on the papacy. For Bellarmine, Christ and his Word, as found in Sacred Scripture and Apostolic Tradition, have supreme authority in the Church: one which the magisterium, whether papal or conciliar, must accept in humility and pass on unsullied. Only Christ has a true fullness of power; the pope has a fullness only relative to that of the bishops. Nevertheless, Christ immediately instituted the pope as the supreme head of the Church on earth, and as such, the pope has supreme ecclesiastical power over the whole Church on earth. Lastly, the article examines Bellarmine’s position on papal heresy.
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Dissertations / Theses on the topic "Christ Apostolic Church"

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Park, Bong-Keun. "A pneumatocentric soteriology : a study of the Christ Apostolic Church against the background of the Church Missionary Society in Yorubaland, Nigeria." Thesis, University of Birmingham, 2005. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.422351.

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Larbi, Emmanuel Kingsley Kwabena. "The development of Ghanaian Pentecostalism : a study in the appropriation of the Christian gospel in twentieth century Ghana setting with special reference to the Christ Apostolic Church, the Church of Pentecost, and the International Central Gospel Church." Thesis, University of Edinburgh, 1996. http://hdl.handle.net/1842/9987.

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The study investigates the origins and development of Pentecostalism in Ghana with special reference to the Christ Apostolic Church, the Church of Pentecost, and the International Central Gospel Church. The theological section explores the continuity and discontinuity between the movement's conception of salvation and the primal concept of salvation. Part A looks at the Akan cosmology, the Akan concept of salvation, and the political, economic and social history of the Gold Coast/Ghana. It also examines some twentieth century Christian renewal movements in Ghana. Part B probes into the historical development of Ghanaian Pentecostalism and the Life and Faith of the movement, using the Christ Apostolic Church, the Church of Pentecost, and the International Central Gospel Church as case studies. Part C examines the Ghanaian Pentecostal soteriology using the Prayer Camps as a case study. The author concludes that the search of the Pentecostals for salvation or abundant life, manifests a continuity with the Akan traditional religious aspirations: a search for Salvation in which health, prosperity, dignity, fertility, security, vitality, and equilibrium within the cosmos are dominant. It also manifests a radical discontinuity in its hostile stand against all traditional forms of supernatural succour. Aspect of the discontinuity between the two religious expressions is Pentecostalism's concern for the paradise beyond. A related interest in this study is the investigation of the influence of socioeconomic factors on the eschatological presuppositions and the evangelistic ethos of the Pentecostal churches. The evidence from the Ghanaian context has led us to the conclusion that the materials presented in this study do not corroborate the thesis that the expectation of the parousia declines in the older Pentecostal denominations as their economic circumstances improve. Our findings indicate that though the neopentecostals believe in the parousia, this has not featured prominently in their kerygma. This, we propose, is due to their avowed concern to address the existential issues facing Ghanaians. The evidence indicates that the Prosperity or Abundant Life Gospel as espoused by the neo-pentecostals, is an attempt to appropriate the biblical message of salvation to suit the contemporary socio-economic and religious experience of Ghanaians.
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Higgins, Thomas Winfield. "Prophet, priest and king in colonial Africa : Anglican and colonial political responses to African independent churches in Nigeria and Kenya, 1918-1960." Thesis, University of Edinburgh, 2010. http://hdl.handle.net/1842/5472.

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Many African Independent Churches emerged during the colonial era in central Kenya and western Nigeria. At times they were opposed by government officials and missionaries. Most scholars have limited the field of enquiry to the flash-points of this encounter, thereby emphasizing the relationship at its most severe. This study questions current assumptions about the encounter which have derived from these studies, arguing that both government and missionary officials in Kenya and Nigeria exhibited a broader range of perspectives and responses to African Independent Churches. To characterize them as mainly hostile to African Independent Churches is inaccurate. This study also explores the various encounters between African Independent Churches and African politicians, clergymen, and local citizens. While some scholars have discussed the positive role of Africans in encouraging the growth of independent Christianity, this study will discuss the history in greater depth and complexity. The investigation will show the importance of understanding the encounter on both a local and national level, and the relationships between the two. It is taken for granted that European officials had authority over African leaders, but in regard to this topic many Africans possessed a largely unrecognized ability to influence and shape European perceptions of new religious movements. Finally, this thesis will discuss how African Independent Churches sometimes provoked negative responses from others through confrontational missionary methods, caustic rhetoric, intimidation and even violence. These three themes resurface throughout the history of the encounter and illustrate how current assumptions can be reinterpreted. This thesis suggests the necessity of expanding the primary scholarly focuses, as well as altering the language and basic assumptions of the previous histories of the encounter.
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Malonga, Diawara-Doré Charlemagne Didace. "Canonicité de la Conférence des évêques." Thesis, Paris 11, 2012. http://www.theses.fr/2012PA111006.

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Comme son titre l’indique, la présente thèse porte sur la canonicité de la Conférence des évêques. Elle vise à réfléchir au degré d’autorité decette nouvelle institution spécifiquement latine. La Conférence des évêques est devenue un organe permanent, alors que le Synode desévêques né en 1965 sous le pontificat de Paul VI n’a pas reçu cette caractéristique. La Conférence des évêques est-elle une expression de lacollégialité épiscopale ? Le Concile Vatican II (1962-1965) l’a admise comme l’une des composantes de cette collégialité. Vatican II l’aconsacrée et institutionnalisée (Constitution Lumen Gentium et Décret Christus Dominus), mais sans parvenir à lever toutes les questionsliées à son autorité et à sa juridiction. Le Synode des évêques de 1969, dont le thème annoncé était précisément la collégialité vécue, a aussiabordé la question des Conférences épiscopales. À cette Assemblée synodale, le débat a concerné principalement les moyens à mettre enoeuvre pour réaliser une coopération réelle et efficace entre Rome et les Conférences épiscopales et pour garantir une meilleure autonomie àces Conférences, sans pour autant entraver la liberté du Pape, ni porter atteinte à l’autorité de l’évêque diocésain. Il s’en est suivi une plusgrande détermination des principes qui régissent d’une part les relations entre les Conférences épiscopales et Siège apostolique, et d’autrepart les liens des Conférences épiscopales entre elles.Mais ce débat n’a toujours pas été tout à fait dirimé, surtout quant à l’autorité magistérielle de la Conférence des évêques. La qualificationjuridique en 1983 par les soins de la codification latine semble n’avoir pas suffi. Témoigne de ce malaise persistant le Synode des évêques de1985. Celui-ci a formellement demandé une réévaluation de l’institution de la Conférence des évêques : « Puisque les Conférencesépiscopales sont particulièrement utiles, voire nécessaires dans le travail pastoral actuel de l’Église, on souhaite l’étude de leur « status »théologique pour qu’en particulier la question de leur autorité doctrinale soit plus clairement et plus profondément explicitée, compte tenude ce qui est écrit dans le décret conciliaire Christus Dominus n° 38 et dans le Code de droit canonique, can. 447 et 753 ». Cela aoccasionné deux efforts institutionnels, l’un consultatif (L’Instrumentum laboris de 1987 de la Congrégation pour les évêques), l’autre décisionnel (le Motu proprio Apostolos suos de 1998). Dans cette dernière norme de requalification théologique et juridique, le Pape Jean-Paul II réaffirme de manière plus décisive la spécificité de la Conférence des évêques. Ce vaste dossier peut sembler redondant et lancinant. Les chercheurs peuvent constater que le problème de l’autorité de la Conférence des évêques s’avère encore difficile à trancher. En effet, les principaux paramètres de l’édifice ecclésial ne sont-ils pas profondément interrogés ?
As it is suggested within the title, the present thesis focuses on the canonicity of the Conference of bishops. It aims to reflect the degree ofauthority of this new specifically Latin Institution. The bishops Conference has become a permanent body, while the Synod of bishops whichwas born in 1965, under Pope Paul VI did not receive this feature. Is the Conference of bishops an expression of episcopal collegiality? TheSecond Vatican Council (1962-1965) was admitted as a component of this collegiality. Vatican II was consecrated and institutionalized(Constitution Lumen Gentium and Decree Christus Dominus), but failed to raise any issue relating to its authority and jurisdiction. The 1969Synod of bishops, whose theme was announced, more precisely lived collegiality, also addressed the question of episcopal conferences. Atthe Synod Assembly, the debate has mainly concerned the means to implement in order to achieve a real and effective cooperation betweenRome and the bishops' conferences, and to ensure greater autonomy to these conferences, without impeding the freedom of the Pope, orundermining the authority of the diocesan bishop. There ensued a greater commitment to the principles which govern, on the one hand, therelationship between the Episcopal Conferences and the Apostolic See, and on the other hand, the links between the different episcopalConferences.But that debate has still not been completely invalidated, especially as it refers to the teaching authority of the Conference of bishops. Thejuridical qualification, in 1983, through the efforts of the latin codification seems to have been insufficient.The Synod of Bishops, in 1985, demonstrates this persistent discomfort. It has formally requested a reassessment of the institution of theConference of bishops: « Since the Episcopal Conferences are particularly useful, even necessary in the current pastoral work of theChurch, we want to study their theological " status " so that in particular the issue of their doctrinal authority would be more clearly anddeeply explained, taking into account what is written in the conciliar Decree Christus Dominus, item N° 38 and in the Code of Canon Law,can. 447 and 753 ». This situation derived to two institutional efforts: an advisory one (The Instrumentum laboris of 1987 of theCongregation for bishops), then another one, a decision (the Motu proprio Apostolos suos 1998). In this last theological standard and juridicalrequalification, Pope John Paul II reaffirms, more decisively, the specificity of the Conference of bishops. This extensive file may seem to beredundant and haunting. Researchers can notice that the problem of authority of the Conference of bishops remains difficult to determine. Infact, are the main parameters of the ecclesial structure not deeply questioned ?
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Books on the topic "Christ Apostolic Church"

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Alokan, Adeware. The Christ Apostolic Church: C.A.C. 1928-1988. [Nigeria: s.n.], 1991.

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Apesin, Peter. Pastor David Abiodun Olaiya: Vessel of honour : a biography, vol. one (1948-2001). Ibadan, Nigeria: Nestor King Publications, 2002.

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Adebanjo, S. A. Christ Apostolic Church: 60 years of its existence (1935-1995). Ijebu-Ode, Nigeria: Christ Apostolic Church, 1996.

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Joseph Ayo Babalola: The mantle of an apostle : a study on spiritual power acquisition. Ikeja, Lagos State: Divine Artillery Publications, 2008.

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Joseph Ayo Babalola: Foundation of an apostle, his views and thoughts. Ikeja, Lagos State, Nigeria: Artillery Christian Ministries, 2000.

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Bible Way Churches of Our Lord Jesus Christ World Wide. Pentecostal Apostolic Fellowship Crusade journal. Place of publication not identified]: Bible Way Church of Our Lord Jesus Christ World Wide, 1989.

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Spohn, William C. St. Paul on apostolic celibacy and the body of Christ. St. Louis, Mo: American Assistancy Seminar, 1985.

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Dharmaram College. Faculty of Theology, ed. Apostolic roots of Syro-Malabar liturgy: The first Apostolic proclamations and the Thomistic Christ-experience in the Syro-Malabar liturgy. Bangalore: Dharmaram Publications, Dharmaram College, 2011.

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Tenobi, David T. A historical glimpse of the Holy Spirit revival of the church from 1900 to date. Koforidua, Ghana: David T. Tenobi, 2010.

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L' Eglise du Christianisme Céleste: Un exemple d'Eglise prophétique au Bénin. Paris: Karthala, 2001.

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Book chapters on the topic "Christ Apostolic Church"

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Siecienski, A. Edward. "8. “One, holy, catholic, and apostolic Church”." In Orthodox Christianity: A Very Short Introduction, 69–79. Oxford University Press, 2019. http://dx.doi.org/10.1093/actrade/9780190883270.003.0008.

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Since its beginning, Christianity has affirmed that believing in Christ necessarily meant belonging to a community of believers. For the Orthodox, the church is the assembly gathered together by Christ himself in order to be his ongoing presence in the world. ‘One, holy, Catholic, and Apostolic church’ describes how the model of collective leadership and decision-taking shown by the apostles became the norm for the Orthodox and explains the importance in Orthodoxy of the synodal principle. It also outlines the structure of the Orthodox church—fifteen self-governing churches, each ruled by a patriarch or metropolitan bishop—and describes its relations with other Christian groups, including the Roman Catholic church.
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"THE PARACLETE MANI AS THE APOSTLE OF JESUS CHRIST AND THE ORIGINS OF A NEW CHURCH." In The Apostolic Age in Patristic Thought, 139–57. BRILL, 2004. http://dx.doi.org/10.1163/9789047404293_012.

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Easterling, Joshua S. "Introduction." In Angels and Anchoritic Culture in Late Medieval England, 1–21. Oxford University Press, 2021. http://dx.doi.org/10.1093/oso/9780198865414.003.0001.

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The introduction brings together the various intellectual formations which structure the book and which constellate within the anchoritic and para-anchoritic writings explored throughout each chapter. It discusses alongside Paul’s images of the body of Christ and the spiritual charismata (1 Cor. 12) the emphases within late medieval orthodox culture on the authority of reformed and (sexually) purified church elites. Those priorities enlisted the apostolic conception of Christ’s body and marginalized alternative conceptions of spiritual grace, particularly those implied within the Pauline model of the charisms. The cultural and textual negotiations that this rivalry elicited anchor the book’s central contentions regarding the angelic image and the spiritual gifts, which powerfully structured late medieval religious life. These images also operated within anchoritic texts as an immensely flexible shorthand for the intersecting but also rival ideals of corporate and hierarchical authority, on the one hand, and personal inspiration and charisma, on the other.
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"CHAPTERV III. The Religion of the Children of Men Before Christ Came Into the World. The Birth of Jesus Christ. The Names of the Men Who Came to Meet Jesus in Bethlehem. Religious Liberty in the Time of Jesus Christ. How Christianity Was Planted in the East Among the Syrians in the First Century A. D." In History of the Syrian Nation and the Old Evangelical-Apostolic Church of the East, 46–51. Piscataway, NJ, USA: Gorgias Press, 2006. http://dx.doi.org/10.31826/9781463211462-014.

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"“Maledictus enim homo, qui opus Dei facit negligenter”: Giovanni Balducci’s Frescoes of the Risen Christ and the Apostles in the Church of Gesù Pellegrino." In Apostolic Iconography and Florentine Confraternities in the Age of Reform, 23–73. Routledge, 2017. http://dx.doi.org/10.4324/9781315097183-3.

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"CHAPTER XXVI. The Ninth Century. Patriarchs and Rulers. Ishu Bar Non, Patriarch. Giuergis II., Patriarch. Abraham II., Patriarch. Theodosius, Patriarch. Sargis, Patriarch. Mar Anush, Patriarch. Johannan III. Bar Nersai, Patriarch. Johannan IV., Patriarch. Zoroaster's Prophecy About the Coming of Christ. Bar Kasoma, the Magian. A Wonderful Prophecy About the Birth of Christ. Thomas of Marga. Abul Hassan Tabet." In History of the Syrian Nation and the Old Evangelical-Apostolic Church of the East, 278–84. Piscataway, NJ, USA: Gorgias Press, 2006. http://dx.doi.org/10.31826/9781463211462-032.

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Senior, Donald. "Jesus and Paul." In The New Testament: A Guide, 139–70. Oxford University Press, 2021. http://dx.doi.org/10.1093/oso/9780197530832.003.0006.

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The writings of Paul form a major part of the New Testament. This includes not only the so-called undisputed letters of Paul but also other letters attributed to him in antiquity that might have been written by later disciples of Paul citing him as author to evoke his apostolic authority. This chapter describes what we know of Paul’s life, beginning with his strong Jewish identity as well as his roots in the Greco-Roman world. Paul himself cites his inaugural visionary experience of the Risen Jesus as a decisive turning point in his life, leading him ultimately to be an ardent proclaimer of the gospel to the Gentile world. Paul’s letters to various early Christian communities in the Greco-Roman Mediterranean world served as extensions of his missionary efforts. Although fashioned in a different literary form than the gospel narratives, Paul’s letters also portray Jesus’s identity as both rooted in Judaism and exhibiting a unique transcendent character and purpose. Paul’s Christology focuses intensely on the significance of Jesus’s death and resurrection. The so-called deutero-Pauline Letters extend Paul’s theological vision; in the case of Colossians and Ephesians, situating the redemptive and reconciling role of Christ within the cosmos, and, in the case of the Pastoral Letters, bringing Paul’s exhortations about the life of the Christian community to some of the developing challenges of the late first-century church.
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"CHAPTER XXXIV. The Syrian Church at the Present Time. The Confession of Faith of the Syrian Church and the Fundamental Doctrines of Their Confession. The Confession of Nicea. From the Synod of Mar Akakios, Patriarch, the First Canon. From the Syrian Prayer Book, "Dakdam o'Devatar" in Syriac and English Concerning the Trinity and the Person of Christ. The Right Name of the Syrian People and Church. Explanation of Some Dogmatic Statements of the Patriarch Nestorius and of the Syrian Church, by A. H. Gjevre. Nestorius and the Nestorians. The Conflict Between the Russians and Syrians About Church Property. The Patriarchal Committee in Urmia. The Present Patriarch, Mar Shimon, and the Metropolitan, Mar Knanishu." In History of the Syrian Nation and the Old Evangelical-Apostolic Church of the East, 343–73. Piscataway, NJ, USA: Gorgias Press, 2006. http://dx.doi.org/10.31826/9781463211462-040.

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Barba, Lloyd Daniel. "Sacred Routes." In Sowing the Sacred, 30–72. Oxford University PressNew York, 2022. http://dx.doi.org/10.1093/oso/9780197516560.003.0002.

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Abstract:
Abstract This chapter shows how various actors in the early years of the Apostolic Assembly of the Faith in Christ Jesus (AAFCJ) sought to make sense of the status of AAFCJ founders as displaced farmworkers. The commemorative volumes and writings examined in this chapter do not portray them to be mere passive workers tossed to and fro by the macro-forces of labor migration. Rather, they are portrayed as farmworkers who worked miracles as they founded and mapped out new churches. The main volume under study is a 1966 semi-centennial volume published by the AAFCJ. This 1966 commemorative volume along with autobiographies and other brief personal accounts made clear to me that stories written about the founders constructed a sacralized past of the profane agricultural environments they inhabited. This chapter uses the idea of “scripturalized narratives” to unpack these histories.
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Pentiuc, Eugen J. "Overcoming." In Hearing the Scriptures, 227–82. Oxford University Press, 2021. http://dx.doi.org/10.1093/oso/9780190239633.003.0007.

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This chapter analyzes the Scriptures in several hymns prescribed for Holy Saturday, whose central theme is Jesus’s descent to Hades and overcoming its power, an obscure episode barely intimated by 1 Pet 3:18–20 and Eph 4:9 but embraced by the Church since its apostolic times as a theologoumenon. On the Sabbath, blessed by God at the end of his creative work (Gen 2:3), Jesus, the “sleeping lion of Judah” (Gen 49:9), “sabbatized” in his lifeless body laid in the tomb, descended in spirit to the netherworld (Hades). By his simple, humble, yet shining presence as “deified mortal spotted with bruises,” Jesus came to destroy Hades and liberate its denizens. The hymnographers viewed the prophet Jonah, who was swallowed by a big fish, as a type of Christ’s descent to Hades and his subsequent resurrection.
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