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Journal articles on the topic 'Church of Jericho (Swaziland)'

Author: Grafiati

Published: 4 June 2021

Last updated: 29 July 2025

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1

Thwala, S’lungile K. "Experiences and Coping Strategies of Children From Child-Headed Households in Swaziland." Journal of Education and Training Studies 6, no. 7 (2018): 150. http://dx.doi.org/10.11114/jets.v6i7.3393.

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This study investigated the experiences and coping strategies of adolescent girl learners from child-headed families in the Shiselweni region of Swaziland. Forty (40) girls whose ages ranged from 13-18 years were participants in the study and were selected through purposive sampling in five selected rural schools. Data were collected on the experiences and coping strategies of adolescent girl learners through focus group discussions and individual interviews. The data were thematically analysed. The findings suggest that these girls experience lack of food security, poverty and strained extend

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2

Van Wyngaard, A. "On becoming the hands and feet of Christ in an AIDS-ridden community in Swaziland – A story of hope." Verbum et Ecclesia 27, no. 3 (2006): 1095–109. http://dx.doi.org/10.4102/ve.v27i3.206.

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In terms of the social involvement of the Christian church within the community, it would not be an overstatement to say that never before in history has there been a greater challenge facing the church than the present, finding a way to bring hope to those suffering due to the HIV/AIDS pandemic. Yet, in spite of the enormity of this pandemic, it is possible to make a huge difference in people’ s lives, making use of a few willing people and a fairly conservative budget. In this article the author attempts to describe the way in which a very small congregation, where the average weekly attenda

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Bagchi, David. "‘Eyn Mercklich Underscheyd’: Catholic Reactions to Luther’s Doctrine of the Priesthood of all Believers, 1520–25." Studies in Church History 26 (1989): 155–65. http://dx.doi.org/10.1017/s0424208400010937.

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After the great Reformation principles of ‘faith alone’ and ‘Scripture alone’, probably the most revolutionary doctrine commonly associated with Martin Luther is that of the priesthood of all believers. It is well known that, as it appears in his address ‘to the Christian nobility of the German nation’ of 1520, he intended this doctrine to bring down the walls of the new Jericho by striking at the heart of the distinction between clergy and laity on which the medieval Church was based. What is less well known is the reaction to this doctrine of Luther’s contemporaries, and in particular his cr

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Mite, Luccianus Oktavianus. "Interpretasi Penaklukan Kota Yerikho dalam Yosua 6:1-27 Menurut Origenes." Divinitas Jurnal Filsafat dan Teologi Kontekstual 1, no. 2 (2023): 224–32. http://dx.doi.org/10.24071/div.v1i2.6893.

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Stories of violence in Scripture are often used as an excuse to commit acts of violence. This is a serious threat to life. Moreover, stories like this give rise to many negative interpretations. The story of Joshua 6:1-27 describes in detail the narrative of violence. It features Joshua and God as the main characters (cf. Josh 6:27). Joshua commands his people to attack and destroy the city of Jericho, killing all its inhabitants. Through a literature study, this paper will discuss the interpretation of Joshua 6 in the view of Origenes the Church Father. In his opinion, Joshua is not a histori

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Goncharova, N. N. "THE COMPOSITION OF ANTON CHEKHOVʼs “THE STEPPE” AND THE ARCHITECTURE OF THE CATHEDRAL OF ST BASIL THE BLESSED". Bulletin of Udmurt University. Series History and Philology 32, № 2 (2022): 326–34. http://dx.doi.org/10.35634/2412-9534-2022-32-2-326-334.

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The composition of “The Steppe” is considered within the linguo-semiotic approach, first, as a metaphor for the architecture of the Cathedral of St Basil; second, as a metaphor for the historical process, with the idea of Moscow as the Third Rome and the New Israel emphasized. The connection between the chapters and the deities and saints to whom the churches of the cathedral are dedicated is shown. The Church of St Nicholas of N. can be correlated with the southern Side-church of St Nicholas Velikoretsky. Chapter 2 mentions Alexander I of Russia. In Chapter 3 allusions to the story of Abraham

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6

Leyerle, Blake. "Lot's Wife on the Border." Harvard Theological Review 107, no. 1 (2014): 59–80. http://dx.doi.org/10.1017/s0017816014000066.

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In January or February of 384c.e., the Christian pilgrim known to us as Egeria left Jerusalem, where she had been based, and headed east. According to her own account, she felt impelled by God to climb Mount Nebo. With her traveled “some holy men from Jerusalem, a presbyter and deacons, and several brothers (monks).” The trip, which took them through Jericho and Livias, went very well. Her guides were able to point out further local sites, and, after some instructive detours, they reached their goal. Mount Nebo was high and steep, but the group of pilgrims, now swollen in number by the additio

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Vundi, Benson Nason. "Youth Unemployment among Graduates of Tertiary Institutions in Kenya." Africa Journal of Technical and Vocational Education and Training 4, no. 1 (2019): 84–93. https://doi.org/10.69641/afritvet.2019.4184.

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Millions of the youth world over remains unemployed; furthermore, the phenomenon is on the increase. For instance, the projections by countries' policy makers say youth unemployment is likely to rise by 4 million globally each year. What is more complicated to the policy makers is the high rate of youth unemployment among college graduates. Therefore, graduate unemployment has posed a challenging and complex problem to the leaders, educationists and policy makers at all levels. Even for the few graduates who have managed to secure jobs there is some disquiet among the employers concerning skil

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8

Manurung, Kosma. "Pembinaan Jemaat: Kisah Hidup Rahab Dari Pemaknaan Kaum Pentakostal." Diakoneo: Journal of Community Service 1, no. 1 (2023): 9–18. http://dx.doi.org/10.54170/diakoneojcs.v1i1.181.

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The story of Rahab is a story about a female character in the Bible that is unique and very interesting to observe. The Bible initially introduces Rahab as a prostitute who saves the two scouts sent by Joshua to spy on the city of Jericho. Then, Rahab metamorphosed into a person deemed worthy by God to be the ancestor of David, the greatest king of Israel and from this family line also the Lord Jesus in human form was born. An example of a meaningful life for believers personally and in the context of congregational faith development among God's church. This article attempts to photograph Raha

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9

Dlamini, Shokahle R. "The Colonial State and the Church of the Nazarene in Medical Evangelisation and the Consolidation of Colonial Presence in Swaziland, 1903–1968." South African Historical Journal 70, no. 2 (2018): 370–82. http://dx.doi.org/10.1080/02582473.2018.1492626.

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10

Шаблевский, Николай. "Biblical Problematic, Containing in Letter 47 of the Catholicos Timothy I." Библия и христианская древность, no. 4(12) (December 15, 2021): 131–40. http://dx.doi.org/10.31802/bca.2021.12.4.006.

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В 47-м письме Тимофей I, католикос Церкви Востока, представил несколько библейских фрагментов, которые не имеют явных интертекстуальных связей. Например, Тимофей I не знал, где в Ветхом Завете написано, что Иисус Христос будет называться Назарянином (Мф. 2, 23). По его словам, в пещере недалеко от Иерихона какой-то араб со своей собакой вдруг обнаружил много библейских рукописей. Итак, католикос надеялся найти в этих открытиях разрешение библейских апорий. В этой заметке автор обращает внимание на библейские фрагменты, процитированные Тимофеем I, и пытается установить интертекстуальные связи в

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Шаблевский, Н. "Письмо 47 Мāр Тимофея I, католикоса Церкви Востока". Библия и христианская древность, № 3(19) (15 листопада 2023): 38–71. https://doi.org/10.31802/bca.2023.19.3.002.

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В 47-м письме католикоса Церкви Востока Мāр Тимофея I сохранились важные сведения о переписывании манускрипта Сиро-Гексапл. Работа осуществлялась под его руководством, что актуализировало этот памятник для его Церкви (хорошо известно, что Сиро-Гексаплы возникли и изначально использовались в западносирийской Церкви). Тяжёлый процесс переписывания манускрипта вынудил Мāр Тимофея долгое время самому корректировать работу переписчиков. В результате он убедился, что количество библейских книг, а также содержание библейских текстов, ориентированных в основном на Септуагинту и другие переводы Ветхого

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12

Van Wyngaard, Arnau. "The Dutch Reformed Church Mission in Swaziland - A dream come true." HTS Teologiese Studies / Theological Studies 74, no. 1 (2018). http://dx.doi.org/10.4102/hts.v74i1.4785.

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This article covers the time from 1652 onwards when employees of the Dutch East India Company – most of whom were members of the Reformed Church in the Netherlands – arrived at the Cape of Good Hope in present South Africa. With time, a new church, the Dutch Reformed Church, was established in the Cape. In 1836, a number of pioneers moved from the Cape to the east of South Africa and some of them eventually made Swaziland their new home. Although most members of the white Dutch Reformed Church opposed any integration with Christians from other races, there was nevertheless a desire that they s

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13

Van Wyngaard, Arnau. "Manifesting the grace of God to those with HIV or AIDS." Verbum et Ecclesia 35, no. 1 (2014). http://dx.doi.org/10.4102/ve.v35i1.780.

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�The most terrible poverty is loneliness and feeling unloved� (Mother Teresa). Swaziland is in the unenviable position of having the highest HIV infection rate in the world, with an adult prevalence rate of 42%. This is a national crisis which, in the Swaziland context, has led to feelings of severe hopelessness and rejection and which needs to be addressed through a multidisciplinary approach. The church is in the unique position to demonstrate the love and grace of God in the midst of this pandemic. A small congregation of the Swaziland Reformed Church situated in the southern Shiselweni dis

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14

Van Wyngaard, Arnau. "From three congregations to one autonomous church: The Swaziland Reformed Church." HTS Teologiese Studies / Theological Studies 74, no. 1 (2018). http://dx.doi.org/10.4102/hts.v74i1.4922.

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This article covers the time from 1985 to 1992 in the history of the Swaziland Reformed Church (SRC). In 1985, for the first time in its existence, the SRC had four missionaries working in the four districts of the country. At this stage the SRC formed a presbytery within the synodical region of the Dutch Reformed Church in Africa (DRCA) of Northern Transvaal. In 1989 – at its own request – this church became a regional synod within the DRCA. However, not long thereafter, in 1992, it was forced to become an independent Reformed church, even though it still remained part of the family of Dutch

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15

van Wyngaard, Arnau. "Erratum: From three congregations to one autonomous church: The Swaziland Reformed Church." HTS Teologiese Studies / Theological Studies 77, no. 1 (2021). http://dx.doi.org/10.4102/hts.v77i1.6992.

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16

"FIRST PERFORMANCES." Tempo 66, no. 261 (2012): 60–71. http://dx.doi.org/10.1017/s0040298212000277.

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London, Barbican: Alexander Goehr's ‘When Adam Fell’ Paul ConwayLondon, Barbican: Thomas Adès's ‘Polaris’ Robert SteinUniversity of Manchester: Philip Grange's ‘Ghosts of Great Violence’ Paul ConwayManchester University – Psappha 20th anniversary concert Tim MottersheadBirmingham, Symphony Hall: Cecilia McDowall's ‘Seventy Degrees Below Zero’ Paul ConwayLondon, ENO: John Adams's ‘The Death of Klinghoffer’ Robert SteinLondon, Barbican: Rebecca Saunders's ‘Still’ Paul ConwayChichester University: ‘New Music Chi’ John WheatleySt Mary's Church, Shrewsbury: John Joubert's Cello Concerto Paul Conway

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17

Kaunda, Chammah J. "The need for leadership in gender justice: Advancing a missiological agenda for the church in Swaziland." Verbum et Ecclesia 35, no. 3 (2014). http://dx.doi.org/10.4102/ve.v35i3.1346.

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Underpinned by missiological thinking, the article argues that, in a context searching for gender justice, the mission of God should begin with making sensitive the consciousness of Swazi church leaders who, in turn, would act as agents for transforming social consciousness.In this process, the leaders become critically aware that they are called to act as prophetic example by adopting a gender-sensibility posture and calling the local church to account forits reluctance and slothfulness in teaching and practicing gender-justice values and ideals as one of the key social organs of the country.

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18

Sukati, Velibanti Nhlanhla, Vannesa Raquel Moodley, and Khathutshelo Percy Mashige. "A situational analysis of eye care services in Swaziland." Journal of Public Health in Africa 9, no. 3 (2018). http://dx.doi.org/10.4081/jphia.2018.892.

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Compared to other African countries, Swaziland performs the worst in terms of providing eye health care services. A priority goal of the World Health Organization (WHO) is to alleviate childhood blindness, particularly in low-income countries such as Swaziland, where many people live in poverty, which is a contributor to poor health outcomes. A mixed method approach that entailed a document review, key informant interviews and clinical facility assessment questionnaires was used. Hospitals and mission clinics offering ophthalmic services were identified through the website of the Ministry of H

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19

Reifler, Hans Ulrich, and Christof Sauer. "Fredrik Franson (1852—1908): Promoter of Mission in Southern Africa." Studia Historiae Ecclesiasticae 45, no. 2 (2019). http://dx.doi.org/10.25159/2412-4265/5785.

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Fredrik Franson (1852–1908), a dual citizen of Sweden and the USA and an international revival evangelist, is among the most significant mission founders and mobilisers of the Holiness Movement during the last quarter of the 19th century and the beginning of the 20th century. Within 22 years he founded 15 faith missions, four free-church federations in Europe and North America and several independent churches in the USA, New Zealand and Australia. This article focuses on the episodes of his life relating to southern Africa, namely the sending of the first missionaries of the Free East Africa M

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20

Беляев, Леонид, and Leonid Belyaev. "Russian Archaeology in Palestine." Russian Foundation for Basic Research Journal. Humanities and social sciences, October 7, 2019, 51–64. http://dx.doi.org/10.22204/2587-8956-2019-095-02-51-64.

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The paper summarizes the findings of the historiographic and archaeological fieldwork focused on the preservation and development of the scientific heritage of the Russian scientists of the 19th — early 20th centuries in the area of the Syro-Palestinian region that most closely matches the concept of the “Holy Land”. The author identifies three core directions of development in the Russian archaeology: field study of the traces of the Russian pilgrims, scientists, representatives of the government and the Orthodox Church; study of antiquities in some Russian areas; insights into the heritage o

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21

Dlamini, Shokahle R. "Medical Missions and Proselytisation: The Case of the Church of the Nazarene Medical Missions’ Proselytisation Activities in Swaziland, 1925–1968." African Historical Review, February 20, 2023, 1–23. http://dx.doi.org/10.1080/17532523.2023.2181297.

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22

Marevesa, Tobias, and Billy Wilhelm Meyer. "Re-reading the Parable of the Good Samaritan in the Context of COVID-19 Pandemic in Africa: A Narrative Paradigm." Pharos Journal of Theology, no. 105(4) (June 2024). http://dx.doi.org/10.46222/pharosjot.105.44.

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The parable of the Good Samaritan (Luke 10: 25-37) is one of the most illustrious stories on human relations among the teachings of Jesus Christ. One of the critical questions among scholars is whether the parable should be understood as a mere story of loving a neighbour offering empathy and kindness to people in need, or as an allegory. This study interrogates the parable of the Good Samaritan as an allegory about the COVID-19 pandemic in Africa. On that basis, the Priest and Levite may refer to the government; Jericho may represent the world; thieves represent the hostile forces of the worl

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23

Marina, Toumpouri. "Monastery of Panagia (Virgin) Chozoviotissa." Database of Religious History, June 27, 2024. https://doi.org/10.5281/zenodo.12573331.

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The Monastery of Panagia (Virgin) Chozoviotissa on the south of Amorgos sits on the side of a cliff overlooking the Aegean Sea, 2 km away from the Chora, the main settlement of the island. It operates as a male Monastery and officially celebrates the feast of the Entrance of the Virgin Mary to the Temple (Eisodia tis Theotokou in Greek) on November 21. The Monastery's name comes from the corruption of "Hozivitissa" or "Kozivitissa", which in turn is a corruption of the toponym "Hozeva" or "Koziva" in the Holy Land (present day Wadi Qilt, Jericho, Palestine), where important Orthodox Monasterie

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Cullen, Countee. "Caroling Dusk: An Anthology of Verse by Negro Poets." Zea Books, January 1, 2023. http://dx.doi.org/10.32873/unl.dc.zea.1340.

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CONTENTS: FOREWORD PAUL LAURENCE DUNBAR • Ere Sleep Comes Down to Soothe the Weary Eyes • Death Song • Life • After the Quarrel • Ships that Pass in the Night • We Wear the Mask • Sympathy • The Debt JOSEPH S. COTTER, SR • The Tragedy of Pete • The Way-side Well JAMES WELDON JOHNSON • From the German of Uhland • The Glory of the Day Was in Her Face • The Creation • The White Witch • My City WILLIAM EDWARD BURGHARDT Du BOIS • A Litany of Atlanta WILLIAM STANLEY BRAITHWAITE • Scintilla • Rye Bread • October XXIX, 1795 • Del Cascar JAMES EDWARD MCCALL • The New Negro ANGELINA WELD GRIMKE • Hushed

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