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1
Wulandari, Wahyoe Rita. "Ancient Hebrew Wedding Culture Concept And Its Typology With Second Coming." Eduvest - Journal Of Universal Studies 2, no. 2 (February 19, 2022): 415–30. http://dx.doi.org/10.36418/edv.v2i2.356.
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The Church is betrothed to Christ much the same way as betrothal in Jewish custom. The Jewish betrothal was done by gold or sum of money. Christ as the Bridegroom has sealed the betrothal of marriage by his own blood. The shared cup of wine symbolized the sealing of their marriage covenant in blood. Christ paid the mohar with His blood. The mohar consisted of a payment to the bride's father and emphasized the binding aspect of the betrothal between the two families. After the betrothal ceremony there was period of separation between the bride and groom. This usually lasted about a year. During which the groom prepared a chuppah, bridal canopy. This was a room attached to his father's house and would have been beautifully decorated for the bride (John 14:1-4). After the betrothal period the groom would bring his bride to this room. The groom could not return for his bride until his father said that the chuppah was ready. All Christians should be watching and waiting for the appearance of the Bridegroom the Lord Jesus. When Christ comes to claim His bride and take the Church to the Father’s house. The Marriage Supper follows as the third and final step and is a glorious celebration of all who are in Christ Jesus (Rev. 19:7).
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McPartlan, Paul. "Who is the Church? Zizioulas and von Balthasar on the Church's Identity." Ecclesiology 4, no. 3 (2008): 271–88. http://dx.doi.org/10.1163/174553108x341260.
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AbstractA renewed primary focus on the person of Christ has enabled some longstanding tensions between Christians, regarding scripture and tradition, the number of the sacraments, the ordained and baptismal priesthoods, and word and sacrament, to be positively addressed in recent decades. John Zizioulas maintains that for these divisions to be properly overcome Christ must be understood as a corporate personality, the Church being his mystical body and not having a hypostasis of its own. In his view, not only does Christ constitute the Church, as theologians would readily agree, but the Church also constitutes Christ, a reciprocal understanding which he recognises as problematic for many. This paper investigates Zizioulas' view, particularly by noting that he never uses the idea of the Church as bride of Christ, an image much invoked by Hans Urs von Balthasar, which tends to a personal understanding of the Church in union with but also distinction from Christ. With many comparative references to Balthasar, the implications of Zizioulas' liturgical understanding that 'the “I” of the Church is Christ' are explored and analysed.
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Clark, Anne L. "Here Comes the Bride." Church History and Religious Culture 95, no. 2-3 (2015): 155–81. http://dx.doi.org/10.1163/18712428-09502001.
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Although there is no reference to the bride in the Gospel story of the wedding at Cana, the bride was not destined to remain invisible. Following Augustine’s lead, medieval commentators tended to interpret the story in terms of marriage of Christ and Ecclesia, and so the bride figured allegorically as a representation of the Church. New ideas about the bride emerged in the twelfth century, particularly in materials associated with women. In the Gospel explications of Hildegard of Bingen, and in texts and pictures created to support women’s devotional practices, the bride of Cana takes center stage as the vehicle for articulating new models of women’s religious identity and aspiration.
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Bardski, Krzysztof. ""Napoję cię winem korzennym, moszczem z granatów" (Pnp 8,2b). Pragnienie Oblubieńca w świetle starożytnych i średniowiecznych komentarzy do Pieśni nad Pieśniami." Verbum Vitae 5 (January 14, 2004): 145–69. http://dx.doi.org/10.31743/vv.1356.
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In the tradition of the allegorical interpretation of the Song of Songs the Bridegroom of the Song of Songs represents Christ, meanwhile the bride represents the Church. The verse 8,2 shows us the Bride satiating the thirst of the Bridegroom. In the article we tried to analyze and reflect on the commentaries of the Fathers of the Church and medieval writers to this verse in connection with the charisma of Mother Teresa and the Missionaries of Charity centered on the mystery of Jesus' "I thirst" on the cross. The main streams ofthe Christian tradition interpreted the spiced vine in connection with the love of God and the juice of pomegranates in connection with martyrdom.
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Flanagan, Brian P. "The Limits of Ecclesial Metaphors in Systematic Ecclesiology." Horizons 35, no. 1 (2008): 32–53. http://dx.doi.org/10.1017/s0360966900004965.
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ABSTRACTThis article looks at two major metaphors used in contemporary ecclesiology, the church as “the People of God” and as “the Bride of Christ,” which have functioned in some of the polarizing debates within the Catholic Church in North America. It then suggests some methodological reasons why reliance upon metaphors in ecclesiology, either through the balancing of different metaphors or the promotion of a dominant metaphor, is inadequate to the task of understanding the church systematically. It then suggests some avenues for future ecclesiological method that may help to understand the church better and so to respond better to contemporary ecclesiological debates.
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Bardski, Krzysztof. "Kapłaństwo ministerialne w biblijnej symbolice tradycji chrześcijańskiej." Verbum Vitae 12 (December 14, 2007): 147–60. http://dx.doi.org/10.31743/vv.1447.
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The author shows the whole panorama of Biblical symbolism, which in an overly literal interpretation of the Bible referred to in the writings of ancient and medieval Church authors to sacramental priesthood, also called ministerial. Exegetes, in making Sacred Scripture actual, oftentimes used its selected fragments from their own existential situation or in priestly ministry in the broad meaning of the word. Many Biblical symbols were discovered, which on the overly literal level were in reference to priests. They place emphasis on their service to the word and liturgy, on their life and role in the Church. Some have deep roots in the historical sense of the Biblical text. The majority of them can inspire us also today, particularly those related with Paul’s metaphor of the Church as a Body. And in this way priests are perceived as the first in the Church, feeding the faithful with the Gospel; as eyes and eyelids reading the will of God; the head, which directs the body of the Church in the example of Christ; the face that shows the world the beauty of the Church; the cheeks of the Bride, whose purity astounds the Groom; the teeth and jaw, thanks to which the nourishment of the Word of God becomes digestible; the neck, which upholds the head, meaning Christ; the mouth and tongue proclaiming the teaching of the Gospel; the heart, thanks to which the blood of Christ in the Eucharist enlivens the whole Church; the legs and feet, carrying Christ even to the ends of the earth; even the navel, according to the spiritual interpretation of Sng 7,2. To the mentioned here symbols related with the body.
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Petterson, Christina. "“Gar nicht biblisch!” [Not biblical at all!]: Ephesians, Marriage, and Radical Pietism in Eighteenth-Century Germany." Journal of the Bible and its Reception 1, no. 2 (October 1, 2014): 191–207. http://dx.doi.org/10.1515/jbr-2014-0018.
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Abstract This article explores the use of Ephesians 5 and the church as the bride of Christ within a set of 18th-century speeches to the married couples in a radical pietist community known as the Moravian Brethren. I will show how the text is used to undergird a novel ideology of marriage and community structure, both of which are connected with socio-economic change.
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Heggem, Synnøve Sakura. "Mennesket i verden - som brud." Grundtvig-Studier 58, no. 1 (January 1, 2007): 148–67. http://dx.doi.org/10.7146/grs.v58i1.16514.
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Mennesket i verden - som brud[Human being - as bride]By Synnøve Sakura HeggemGrundtvig’s distinctive renewal and continuation of a traditional briderhetoric as a means of expressing his perception of mankind’s position in the world lends itself, as here, to an evaluation in terms of gendered discourse. We meet the bride-figure with many varying faces: the Nordic goddess Freja in the role of bride of Christ; the young singing bride; the old bride; the bride as a microcosm relative to others and the world; as man and as priest in a concrete church-political sermon; as mother, daughter and sister; and not least as the Daughter of God.Grundtvig attributes to her certain traits of weakness but no unworthy qualities - first and foremost because the bride is a desirable and loving creature; secondly because Grundtvig challenges both bride and bridegroom alike, in his rhetoric about the human being in the world.In the struggle against evil in the world and within the human creature, Grundtvig constantly claims the necessity of concentrating upon goodness, truth and beauty in humanity. Only in light of the loving and beloved human being, can evildoing be discovered and to some extent healed. This viewpoint shapes a bride-rhetoric of a specific humane and Christian character.
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Consoli, Laura, and Enrique A. Eguiarte B. "La teología nupcial en el pensamiento de san Agustín. “La belleza de la unidad”." Augustinus 67, no. 1 (2022): 27–51. http://dx.doi.org/10.5840/augustinus202267264/2652.
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Augustine presents the unfolding of the nuptial mystery as a unitary tapestry on which the image of the Wedding of Christ-Church gradually emerges, and also its fulfillment in the Love of the man for the woman. The event of salvation is a nuptial mystery, the fruit of which is a new creation, through the participation in Christ’s Trinitarian communion. Every faithful can receive this gift which brings the mystery of the risen Christ back into life. This circularity of the Trinitarian, Christological and anthropological layers of the mystery, find their point of convergence in the caritas. What Augustine synthesizes in an original way is this dynamic relationship, that is based in the circularity of the layers, through the role of the Spirit. The gift of charity founds unity in communion, being one and one body only in Christ. Thus, the Christians, thanks to Eucharistic and sacramental unity, become ‘members’ of the one Church-Bride, in which all form one Body. Marriage and virginity reveal themselves to be the two dimensions of the journey that human love takes, guided by the Spirit, to reach the fullness of divine love. Thus, in the ‘we’ of love, the divine ‘We’ is made present, and through “living in love” “the light of God” enters into the world.
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Biliarsky, Ivan. "Marriage and Power (Images of Authority)." Studia Ceranea 5 (December 30, 2015): 9–32. http://dx.doi.org/10.18778/2084-140x.05.01.
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This article is devoted to the question concerning the conceptualization of power and its religious basis in pre-modern societies, carried out through a study of the inauguration rituals – especially the marriage – that mark not only the instigation of the power of the ruler but also suggests its religious basis, conceptualization and justification. It is grounded on source material from Byzantium and its legacy in the countries of South-Eastern Europe and the Eastern Mediterranean. The analysis has shown the woman as legitimating power in the case of royalty in connection with its correspondence to marriage. The legitimation and confirmation of the kingship in some pagan cultures passed through a hierogamy, conceived as a unity with the universal harmony in the image of a chthonic goddess. From the Christian point of view the relations between the royal bride and the bridegroom was under the archetypal model of the relation of Jesus Christ to His Church. He (Christ and the christian ruler) became a priest and king of the order of Melchisedek. That is why the rite of passage to Kingship corresponds to that of marriage, instituted by Lord Jesus Christ under the model of His own relation to the Church.
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Pranata, Viarine, and Yanto Paulus Hermanto. "Peran Gereja dalam Memotivasi Jemaat untuk Mencintai Alkitab." Jurnal Teologi (JUTEOLOG) 3, no. 1 (December 22, 2022): 14–33. http://dx.doi.org/10.52489/juteolog.v3i1.105.
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Bible is the Word of God and the word is God Himself. People of God must love the Bible because it is the Word of God; so believers must have read the Bible at least once in lifetime from Genesis to Revelation. In fact, the love of Bible decreasingly, so it is time for the church to motivate God’s people to re-commit to love the Bible. The church with discipleship basis which always and regularly teach the word of God could fulfil the calling to equip all disciples to be matured in Him and could be the bride of Christ. Writer used library research qualitative methodology to conclude there are ways to motivate people of God to observe His word. Church has discipleship, Word of God learning group, build some of facilities to support People of God to learn the Bible and issue certificate for whom completely read and meditate the Word of God in certain period.
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Prihoancă, Constantin. "Communio und Eucharistie. Ekklesiologische Parallelen bei Dumitru Stăniloae und Joseph Ratzinger." Review of Ecumenical Studies Sibiu 6, no. 1 (December 1, 2014): 73–101. http://dx.doi.org/10.2478/ress-2014-0105.
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Abstract This article is a critical engagement with D. Stăniloae’s and J. Ratzinger’s ecclesiological thought as shaped by the description of church as the body of Christ and the Trinitarian roots of this ecclesiology. Starting from practical problems of prayer and living a Christian life, the authors argue that God’s relationship to the Christian community has primacy over God’s relationship to individual believers. When one conceives of the Christian community as being the body of Christ, one can uphold the elevated Christian ideal of Eucharist Communio without making it unattainable. The authors show that the being of the church is given to the Christian community not as a possession or property, but as a task to be fulfilled through the power of Christ and of the Holy Spirit. One can discover that in becoming the church, the Christian community is elevated to the Trinitarian life in communion. Communion ecclesiology has the potential to bridge the divide between the Orthodox and Catholic churches.
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Popielewski, Wojciech. "Błogosławieni, którzy są wezwani na ucztę godów Baranka (Ap 19,9). Kościół w Księdze Apokalipsy." Verbum Vitae 6 (December 14, 2004): 169–81. http://dx.doi.org/10.31743/vv.1376.
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The Church, gathered by liturgy, is a community of suffering (cf. 1.9). The time of the origin of the Revelation was the time when Domitian was ruling. He was not a bloodthirsty persecutor of Christians, yet he was ruthless when faced with lack of respect to himself or his position, and to the state as well. The overall atmosphere of tension and danger felt throughout the Revelation, are all connected with the conflict between the Churches of Asia Minor and the Roman Empire. Accusations of Christians from pagans and Jews partially illustrate this conflict.The community gathered in the Day of the Lord is aware of the presence of the Risen Lord. As the people of the New Covenant in his blood, they praise the Lambs love in a liturgical celebration and they recognize their calling as kingdom, priests to God (1.6). The gathered Church is the community summoned to obey the Word and pass it on. Proclamation and meditation on the Word reveals Gods Mysterium manifested in Christ the Lamb. Christ gathers the community and stands in the center of the Church as the one who speaks. His word penetrates as a double-edged sword and purifies the Church. Gathered around the Risen Lord, who is present in the power and majesty of God, the Church perceives itself as a community called to share the eternal liturgy of the New Jerusalem, in which the temple is the Lord God Almighty and the Lamb (21.22).At the same time as the earth is being liberated from evil, the preparation of the People of the Covenant for the eternal wedding is being carried out. The People of the Covenant, prepared by the Lamb, pass through the history towards the celebration of the eternal wedding in the common and universal Kingdom of God. Sincere Love of God to his people, described by the prophets, is totally fulfilled in the Lambs love, who calls the People of the Covenant his Bride Spouse and leads them to Gods Kingdom.
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Spreadbury, Jo. "The Gender of the Church: the Female Image of Ecclesia in the Middle Ages." Studies in Church History 34 (1998): 93–103. http://dx.doi.org/10.1017/s0424208400013590.
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In a famous eucharistic vision, recorded in the Scivias, Hildegard of Bingen saw what she calls the ‘image of a woman’ (‘muliebris imago’) approaching the Cross so that she was sprinkled by the blood from Christ’s side. In the Eibingen miniature which accompanies this vision, the woman is shown not only sprinkled with Christ’s blood but catching it in a chalice. Below the Cross an altar bearing a chalice is shown and the same woman stands beside it, her arms outstretched in prayer. Hildegard says in the text that the woman ‘frequently approached’ the altar and there ‘devotedly offers her dowry, which is the body and blood of the Son of God’. The illustration shows nothing of the vested priest who is described in the text approaching the altar after the woman to celebrate the divine mysteries; but it appears that the woman herself is celebrating the mysteries of Christ’s passion which are recalled in the Eucharist and pictured around the altar. The interpretation of this vision says that the woman is Ecclesia, the Church, the Bride of Christ.
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Ross, Nancy, and Jessica Finnigan. "Mormon Feminist Perspectives on the Mormon Digital Awakening: A Study of Identity and Personal Narratives." Dialogue: A Journal of Mormon Thought 47, no. 4 (December 1, 2014): 47–75. http://dx.doi.org/10.5406/dialjmormthou.47.4.0047.
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Abstract This study examines online Mormon feminists’ identities and beliefs and their responses to the Mormon Digital Awakening. This is the first published survey of online Mormon feminists, which gathered quantitative and qualitative data from 1,862 self-identified Mormon feminists. The findings show that Mormon feminists are predominantly believing and engaged in their local religious communities but, are frustrated with the position of the Church of Jesus Christ of Latter-day Saints on gender. Many Mormon feminists participate in activist movements to raise awareness of gender issues in the Church, and this study records their responses to these recent events. It is argued that Mormon feminists play a significant role in the LDS Church as they bridge the gap between orthodoxy and non-orthodoxy and between orthopraxy and non-orthopraxy.
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Maroney, Eric. "Gregory Nanzianzen’s Oration II." Kairos 15, no. 1 (May 27, 2021): 7–27. http://dx.doi.org/10.32862/k.15.1.1.
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Leadership styles in southeast Europe tend to lie at the poles along a line stretched between passivity and authoritarianism. This is a universal problem in the global church, not one unique to southeast Europe. However, the fact remains that the mainstream leadership models in this part of the world need to be appraised and healthier models need to be developed. Unfortunately, the leadership models being imported from the West take as their cue business management, often times focusing on efficiency, productivity, and growth rather than focusing on Kingdom expansion and serving the Bride of Christ. However, a model does exist for servant leadership, a model that emerged from the Eastern Church 17 centuries ago. In this paper, I will examine Gregory Nazianzen’s Oration II which presents a spiritual model of leadership for the 21st century. While written many centuries ago, this text is still able to speak to the modern mind and remains relevant for several reasons. First, this is the first extant extra-Biblical account of an individual’s struggle with calling and obedience to Christian ministry. Second, Gregory’s model is saturated with Scripture, providing a sound though unique perspective from his brilliant and highly trained mind. Finally, as one of Gregory’s primary concerns is remaining faithful during a corrupt public form of Christianity, the context is appropriate to the traditional church contexts of southeast Europe. Following a brief historical background, this paper will look at three elements of Christian ministry and how Gregory addresses their spiritual components. First, the roles of a minister, under the titles of priest, king, and prophet. Second, the challenges that beset ministers who seek to serve. And third, the personal struggles that an individual must face and overcome to be obedient in this calling.
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Enea, Daniel. "Direcții teologico-patristice în opera mitropolitului dr. Nicolae Corneanu al Banatului (1962-2014)." Teologie și educație la "Dunărea de Jos" 17 (June 12, 2019): 162–80. http://dx.doi.org/10.35219/teologie.2019.05.
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Metropolitan Nicolae de Banat (1962-2014) paid special attention to the writing activity by which he made a significant contribution to the theological literature, to the church press and beyond. His work, in which we will meet concerns of the most varied, builds a solid and reference bridge between the distant period of patristic Christianity and today. It is precisely this fact that the time of the Holy Fathers no longer seems outdated and dusty, but it manages to bring them almost by making them contemporary to us. The problems of their time, such as the life of the family and society, the persecution of Christians, the unity of the Church of Christ (to say only a few) are still encountered today, always being current.
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Mihoc, Daniel. "The Works and the Mystery of Salvation in the Book of Revelation. A New Contribution to an Old Polemic." Review of Ecumenical Studies Sibiu 9, no. 3 (December 1, 2017): 426–44. http://dx.doi.org/10.1515/ress-2017-0029.
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Abstract Five hundred years ago, in troubling theological and spiritual developments of the Roman Church, Martin Luther critically approached its teaching about the soteriological value of works. The result of his inquiry was the famous sola fide doctrine. However he did not ignore the issue of works and tried repeatedly to explain their relationship with the faith. But, unfortunately, he did not consider the important contributions of the Epistle of St James and of St John’s Revelation. In the introduction to the Apocalypse he expressed the possibility that he was missing “more than one thing in this book”. His intuition was right. The book of Revelation conceals many mysteries, but first of all that of salvation. It speaks a lot about Christ and His salvific work, but also about the works of the faithful. In fact, the mystery of salvation is closely related to works. They play a crucial role in the preparation of the wedding of the Lamb with His bride. The accomplishment of God’s plan depends on them. The judgment will be done according to the works. Therefore, a lot of onceignored things stand before us. Have they the potential to bring more light on the much-disputed relationship between faith and works?
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Moore, Susan Hardman. "Sexing the Soul: Gender and the Rhetoric of Puritan Piety." Studies in Church History 34 (1998): 175–86. http://dx.doi.org/10.1017/s0424208400013656.
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Patriarchs at home, but brides of Christ in spirit: it is an intriguing fact that while puritan writers opposed any confusion of gender roles in everyday life, they were happy for men to adopt a feminine identity in spiritual experience. On one hand, seventeenth-century conduct books and sermons hammered home the divinely-ordained place of husbands and wives in marriage. William Whately (1583-1639) argued that wives should always have on their lips the refrain ‘Mine husband is my superior, my better’, and thatas our Lord Jesus Christ is to his Church … so must [the husband] be to his wife an head and Saviour … the Lord in his Word hath intitled him by the name of head: wherefore hee must not stand lower than the shoulders…. That house is a … crump-shouldered or hutcht-backt house, where the husband hath made himself an underling to his wife, and given away his power to an inferior.
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Èerný, Pavel. "The Church: Relic of the Past or Part of the Gospel Story?" European Journal of Theology 28, no. 1 (December 1, 2020): 44–53. http://dx.doi.org/10.5117/ejt2019.1.005.cern.
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ZusammenfassungDieser Artikel stellt einen praktisch-theologischen Diskurs über die Präsenz und Bedeutung von Kirche und Gemeinde dar. Für viele, die am Christentum interessiert sind, gibt es unterschiedliche Hürden zu überwinden in Form einer institutionalisierten Kirche und organisierten Religion. Wir können nicht die Tatsache ausblenden, dass die Kirche keinen schmeichelhaften Ruf in unserer Gesellschaft genießt. Und das gilt nicht nur für Menschen, die sie von außen beobachten, sondern zuweilen erzeugt die bloße Existenz von Kirche und Gemeinde ein Problem für unsere individualistische Gesellschaft. Dieser Trend wurde in den 1960er und 70er Jahren gefördert, als Kirche und Gemeinde von Theologen unterschiedlicher christlicher Traditionen übersehen und abgelehnt wurden, einschließlich beispielsweise von Anhängern der Befreiungstheologie. Mitunter wurde die Gemeinde als deformierter Ausdruck einer gewissen Wesenseinheit verstanden, die eigentlich das Reich Gottes sein sollte.Jedoch misst die Lehre von Jesus in den Evangelien der Gemeinde eine durchaus bedeutende Rolle bei, und der Fokus der neutestamentlichen Briefe liegt auf Gemeindegründung und ‐bau. Trotz aller kritischen Kommentare und aller Entstellungen in Vergangenheit und Gegenwart argumentiert der Autor dass das Christentum nicht ohne Kirche und Gemeinde existieren kann. Die Gemeinde ist kein Relikt aus der Vergangenheit, sondern ein wesentlicher Bestandteil des Evangeliums. Wir dürfen kontextuelle Prägungen für die Gemeinde suchen, sie aber nicht insgesamt zu vermeiden suchen. Sie ist keine Erfindung von Christen, sondern sie ist die geliebte Braut von Christus, die eine wichtige Rolle im Erlösungsplan und einen entscheidenden Part bei der Auslegung der Heiligen Schrift spielt.SummaryThis article is a practical-theological discourse about the appearance and the importance of the Church. For many who are interested in Christianity, there are different obstacles in the form of the institutional Church and organised religion. We cannot avoid the fact that the Church does not have a favourable reputation in our society. Not just for people watching her from the outside, but even the mere existence of the Church sometimes creates a problem for our individualistic society. This trend was fostered in the 1960s and ‘70s when the Church was overlooked and rejected by theologians of various Christian traditions, including for example adherents of Liberation Theology. The Church was sometimes understood as a deformed expression of a certain entity that should in reality be the Kingdom of God.However, the teaching of Jesus in the Gospels gives the Church quite an important role, and the focus of the New Testament Epistles is church planting and building. In spite of all critical comments and distortions of the past and the present, I will argue that Christianity cannot exist without the Church. The Church is not a relic of the past but a substantial part of the gospel. We are allowed to seek a contextualised expression of the Church, but not to avoid her altogether. She is not an invention of Christians; she is the beloved bride of Christ that plays an important role in the plan of salvation and a crucial role in interpreting the Scriptures.RésuméCet article est un discours de théologie pratique sur la naissance et l’importance de l’Église. Bien des gens intéressés par le christianisme butent contre divers obstacles lorsqu’ils considèrent la forme de l’Église institutionnelle et de la religion organisée. On ne peut éviter le fait que l’Église n’a pas une réputation très favorable dans notre société. Non seulement c’est le cas d’observateurs extérieurs, mais la simple existence même de l’Église constitue parfois un problème dans notre société individualiste. Cette tendance est apparue dans les années soixante et soixante-dix du fait que l’Église était négligée et rejetée par des théologiens appartenant à diverses traditions, comme par exemple les tenants de la théologie de la libération. L’Église a parfois été considérée comme une expression déformée d’une certaine entité qui devrait en réalité être le Royaume de Dieu.Cependant, l’enseignement de Jésus dans les évangiles attribue à l’Église un rôle important et les épîtres du Nouveau Testament se concentrent sur l’implantation et l’édification d’Églises. Malgré toutes les critiques négatives et les distorsions du passé et du présent, je soutiens que le christianisme n’existe pas sans l’Église. L’Église n’est pas une relique du passé mais elle fait partie intégrante de l’Évangile. Il est permis de rechercher une expression contextualisée de l’Église, mais pas de renoncer à l’Église. Elle n’est pas une invention des chrétiens ; elle est l’épouse bien-aimée de Christ, elle joue un rôle important dans le plan du salut et a une fonction cruciale d’interprétation de l’Écriture.
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Andrian, Tonny. "Discipleship In The Concept Of Power Ministry Based On The Kingdom Of God." Journal DIDASKALIA 3, no. 1 (April 14, 2020): 30–39. http://dx.doi.org/10.33856/didaskalia.v3i1.168.
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Discipleship is undeniably the psychomotor of the church as well as the application of the Great Commission of the Lord Jesus Christ. The Lord Jesus Himself did discipleship which started with 12 disciples as well as 70 disciples. Likewise with the life of the Apostles, there were Paul, Silas, Timothy and Titus, where they became messengers of Christ Jesus the Lord preaching about the Kingdom of Heaven. The kingdom of heaven gave birth to the church. So the youth with the concept of the kingdom of heaven should be a bridge for the millennial generation.
Millennials tend to be: Multitasking (working with a variety of activities), Collaboration (strong collaboration skills), Transparency (openness in many fields), balance of work and way of life (healthy ways of life and nutritious intake), Tech savvy that is concerned with the latest technology / updates status, connected in social media, hard worker, concerned with job satisfaction. Reaching the end of the concept of discipleship with power of ministry based on the kingdom of heaven has not been as expected unto the millennial generation in life will become a strong generation with a mentality that is more than a winner with the power of the Lord Jesus working in their lives. They live under free sex, drugs and pornography ect. How can we as a leader to disciple them and knowing heavenly Father to become a millennial generation who have dignity and are directed towards the glory of God.
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Lavrin, Asunción. "Indian Brides of Christ: Creating New Spaces for Indigenous Women in New Spain." Mexican Studies/Estudios Mexicanos 15, no. 2 (1999): 225–60. http://dx.doi.org/10.2307/1052143.
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Este artículo analiza la interrelación de los factores de clase, género y raza en la definición de una política de admisión de mujeres indígenas a las órdenes religiosas de la Nueva España. El argumento teológico que permitiría ubicarlas dentro de los parámetros de espiritualidad de la época maduró en el siglo dieciocho. Clase y raza, usadas previamente para excluirlas, fueron utilizadas por sus promotores para su reivindicación y aceptación, a pesar de residuos de prejuicio racial entre algunos miembros de la iglesia y la burocracia. This article discusses the interplay of class, gender, and race in the definition of a policy of admission of indigenous women to full membership in the regular orders in New Spain. A theological argument to accommodate them within the parameters of established spirituality reached its maturity in the eighteenth century. Class and race--previously used to exclude Indian women--were skillfully used to buttress the acceptance of Indian nuns by their supporters, despite residues of racial prejudice among members of the Church and the bureaucracy.
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Halapsis, A. V. "Legal Roots of Christian Anthropology." Anthropological Measurements of Philosophical Research, no. 20 (December 28, 2021): 113–24. http://dx.doi.org/10.15802/ampr.v0i20.249592.
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Purpose of the article is to reconstruct the legal sources of Christian anthropology. Theoretical basis. The methodological basis of the article is the understanding of the fundamental foundations of Christian anthropology in the context of Roman legal understanding. Originality. From the point of view of the Christian religion, man is a dual being: his body is part of the material world, but his soul is not from this world, he is born directly from God. The transcendent origin of the soul gives it the right to communicate with God, but this right can be realized only with the help of the Church, which is seen as the "bride of the Lamb" and the mystical "body of Christ". Interpretations of the essence of church organization correlate with the principles of organization of the Roman community. The principle of universal priesthood correlates with the idea of "post-Tarquinian democracy", recognizing the people of Rome as the supreme bearer of the empire of Jupiter; catholicity – with the idea of the senate as a meeting of the most deserving leaders of the community; apostolic succession – with the institution of republican magistrates, who even though received their power from the community, but through "consultations with the gods" (auspices). In essence, Christian dogmatism is Roman law applied to the Middle Eastern religion; the Bible was interpreted as a legal document, and theologians acted as lawyers. Conclusions. In the ancient Churches (Catholic, Orthodox, Armenian, Coptic, etc.) the ideal of Roman law was realized as the right of impersonal law, standing outside and above the individual. The latter has no ontological value, it is a "servant of God", but the union of men into the mystical "body of Christ" makes the latter empowered to represent God on earth and to act on his behalf. The Renaissance paved the way for the Reformation, in which a powerful "Greek" ("philosophical") lobby declared itself. Despite the fact that many leaders of the Reformation had a personal dislike for philosophy, they were spontaneous philosophers, believing themselves entitled to interpret the will of God independently, regardless of the authority of the councils. They were strict rationalists who only changed the object of their reason: if the ancient Greeks tried to comprehend the world rationally, the Protestants set themselves the goal of rationally comprehending the Book. Ultimately, the main question of Christian theology is the question of man’s attitude to God, and the differences between the anthropological systems within Christianity are the options for answering this question.
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Franchi, Roberta. "La Vita di Macrina e le Omelie sul Cantico dei Cantici di Gregorio di Nissa." Augustinianum 56, no. 1 (2016): 57–83. http://dx.doi.org/10.5840/agstm20165614.
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This article analyzes the Life of Macrina by comparing it with the mystical experience of the bride in the Commentary on the Song of Songs, both works written by Gregory of Nyssa. In the Life of Macrina, Gregory adopts the same imagery that he uses to portray the bride in the Commentary on the Song of Songs in order to emphasize Macrina’s angelic status and her pure love for God. Although scholars have pointed out the value of virginity in the life of Macrina, another aspect has to be taken into account: her spousal virginity. Since Gregory uses the paradox within theological reflection and a theological context, Macrina's condition as bride of Christ comes to be realized paradoxically through her choice of virginity. Thanks to her spousal virginity, she joins Christ as His bride. Thus, in keeping with the Commentary on the Song of Songs, Macrina is the bride, Christ is the Bridegroom, and the mystical union is reached.
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Dawson, Marc H. "The Many Minds of Sir Halford J. Mackinder: Dilemmas of Historical Editing." History in Africa 14 (1987): 27–42. http://dx.doi.org/10.2307/3171831.
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While doing research in Rhodes House Library I cam across a magnificently detailed description of parts of Kikuyuland in 1899 in the travel notebooks of Sir Halford John Mackinder. In this work Mackinder recounted his expedition's successful effort to be the first recorded group to ascend Mount Kenya. He is also one of the few travelers to leave a detailed account of this area for the nineteenth century. Furthermore, I discovered he had compiled a typescript of his notebooks clearly intended for possible publication. I did not compare the two closely at the time, as I relied on the notebooks, but when the African Studies Association announced a program to publish valuable unpublished primary sources, I immediately thought of Mackinder's work as being an important unpublished source for central Kenyan History. Here I discuss some of the implications of that thought that I have so far discovered.Mackinder (1861–1947) was one of the intellectual founders of modern political geography. He read both natural science and modern history as a student at Christ Church College, Oxford and went on to study law and qualify as a barrister in London. Mackinder also traveled widely in 1885 as part of the Oxford extension movement, lecturing on his ideas concerning a “new geography.” He believed that there was a growing rift between the natural sciences and the humanities and that geography could act as a bridge between the two. Physical geography could aid in understanding and explaining human activities.
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Lundeen, Lyman. "God, Christ, Church." Process Studies 21, no. 1 (1992): 62. http://dx.doi.org/10.5840/process199221115.
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Smith, William E. "Unintended Bigamies: Holy Widowhood, Marriage, andSponsa Christiin Erasmus'sDe Vidua Christiana." Harvard Theological Review 110, no. 2 (March 23, 2017): 241–64. http://dx.doi.org/10.1017/s0017816017000062.
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Christ's brides were hell bound by the end of the Middle Ages, when women—in the figure of the witch—were increasingly seen as Satan's spouses. Such is the narrative arc of Dyan Elliott's significant recent study ofsponsa Christi(bride of Christ),The Bride of Christ Goes to Hell. Elliott points toward the incarnational logic of Christianity in general and the type of physically immanent bridal mysticism that flourished among late medieval women in particular to locate some of the dynamic forces that helped make possible the theological ideas about witches that flourished from the fifteenth century onward. Elliott has done much to enrich our understanding of the development of an embodied version of the bride of Christ. Medieval and early modern Christianity held out an option, for women at least, to marry Jesus—to become asponsa Christi—in a literal sense, a form of marriage sustained by such things as legal mechanisms, theological visions, particular emotions, religious rituals, and spiritual practices. But Elliott's argument, stopping as it does right before the tumultuous sixteenth century, lends itself to a reading that the literalizedsponsa Christiwas bound henceforth to the early modern witch craze. Desiderius Erasmus's 1529 treatiseDe vidua christianaprovides us evidence that the literalizedsponsa Christideveloped in alternative ways in the early modern period, including the creation of a distinctive vision of the Christian widow who is, at times, bigamous.De vidua, then, can serve as the basis for expanding upon an alternative historical trajectory for the bride of Christ that Elliott mentions in passing in her study.
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Tulić, Damir. "Prilozi ranom opusu Giovannija Bonazze u Kopru, Veneciji i Padovi te bilješka za njegove sinove Francesca i Antonija." Ars Adriatica, no. 5 (January 1, 2015): 141. http://dx.doi.org/10.15291/ars.523.
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Stylistic changes in a sculptor’s oeuvre are simultaneously a challenge and a cause of dilemmas for researchers. This is particularly true when attempting to identify the early works of a sculptor while the influence of his teacher was still strong. This article focuses on the Venetian sculptor Giovanni Bonazza (Venice, 1654 – Padua, 1736) and attributes to him numerous new works both in marble and in wood, all of which are of uniform, high quality. Bonazza’s teacher was the sculptor Michele Fabris, called l’Ongaro (Bratislava, c.1644 – Venice, 1684), to whom the author of the article attributes a marble statue of Our Lady of the Rosary on the island of San Servolo, in the Venetian lagoon, which has until now been ascribed to Bonazza. The marble bust of Giovanni Arsenio Priuli, the podestat of Koper, is also attributed to the earliest phase of Bonazza’s work; it was set up on the façade of the Praetorian Palace at Koper in 1679. This bust is the earliest known portrait piece sculpted by the twenty-five-year old artist. The marble relief depicting the head of the Virgin, in the hospice of Santa Maria dei Derelitti, ought to be dated to the 1690s. The marble statue of the Virgin and Child located on the garden wall by the Ponte Trevisan bridge in Venice can be recognized as Bonazza’s work from the early years of the eighteenth century and as an important link in the chronological chain of several similar statues he sculpted during his fruitful career. Bonazza is also the sculptor of the marble busts of the young St John and Mary from the library of the monastery of San Lazzaro on the island of San Lazzaro degli Armeni in the Venetian lagoon, but also the bust of Christ from the collection at Castel Thun in the Trentino-Alto Adige region; they can all be dated to the 1710s or the 1720s. The article pays special attention to a masterpiece which has not been identified as the work of Giovanni Bonazza until now: the processional wooden crucifix from the church of Sant’Andrea in Padua, which can be dated to the 1700s and which, therefore, precedes three other wooden crucifixes that have been identified as his. Another work attributed to Bonazza is a large wooden gloriole with clouds, cherubs and a putto, above the altar in the Giustachini chapel in the church of Santa Maria del Carmine at Padua. The article attributes two stone angels and a putto on the attic storey of the high altar in the church of Santa Caterina on the island of Mazzorbo in the Venetian lagoon to Giovanni’s son Francesco Bonazza (Venice, c.1695 – 1770). Finally, Antonio Bonazza (Padua, 1698 – 1763), the most talented and well-known of Giovanni Bonazza’s sons, is identified as the sculptor of the exceptionally beautiful marble tabernacle on the high altar of the parish church at Kali on the island of Ugljan. The sculptures which the author of the article attributes to the Bonazza family and to Giovanni Bonazza’s teacher, l’Ongaro, demonstrate that the oeuvres of seventeenth- and eighteenth-century Venetian masters are far from being closed and that we are far from knowing the final the number of their works. Moreover, it has to be said that not much is known about Giovanni’s works in wood which is why every new addition to his oeuvre with regard to this medium is important since it fills the gaps in a complex and stylistically varied production of this great Venetian sculptor.
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Tulić, Damir. "Prilozi ranom opusu Giovannija Bonazze u Kopru, Veneciji i Padovi te bilješka za njegove sinove Francesca i Antonija." Ars Adriatica, no. 5 (January 1, 2015): 141. http://dx.doi.org/10.15291/ars.937.
Full textAbstract:
Stylistic changes in a sculptor’s oeuvre are simultaneously a challenge and a cause of dilemmas for researchers. This is particularly true when attempting to identify the early works of a sculptor while the influence of his teacher was still strong. This article focuses on the Venetian sculptor Giovanni Bonazza (Venice, 1654 – Padua, 1736) and attributes to him numerous new works both in marble and in wood, all of which are of uniform, high quality. Bonazza’s teacher was the sculptor Michele Fabris, called l’Ongaro (Bratislava, c.1644 – Venice, 1684), to whom the author of the article attributes a marble statue of Our Lady of the Rosary on the island of San Servolo, in the Venetian lagoon, which has until now been ascribed to Bonazza. The marble bust of Giovanni Arsenio Priuli, the podestat of Koper, is also attributed to the earliest phase of Bonazza’s work; it was set up on the façade of the Praetorian Palace at Koper in 1679. This bust is the earliest known portrait piece sculpted by the twenty-five-year old artist. The marble relief depicting the head of the Virgin, in the hospice of Santa Maria dei Derelitti, ought to be dated to the 1690s. The marble statue of the Virgin and Child located on the garden wall by the Ponte Trevisan bridge in Venice can be recognized as Bonazza’s work from the early years of the eighteenth century and as an important link in the chronological chain of several similar statues he sculpted during his fruitful career. Bonazza is also the sculptor of the marble busts of the young St John and Mary from the library of the monastery of San Lazzaro on the island of San Lazzaro degli Armeni in the Venetian lagoon, but also the bust of Christ from the collection at Castel Thun in the Trentino-Alto Adige region; they can all be dated to the 1710s or the 1720s. The article pays special attention to a masterpiece which has not been identified as the work of Giovanni Bonazza until now: the processional wooden crucifix from the church of Sant’Andrea in Padua, which can be dated to the 1700s and which, therefore, precedes three other wooden crucifixes that have been identified as his. Another work attributed to Bonazza is a large wooden gloriole with clouds, cherubs and a putto, above the altar in the Giustachini chapel in the church of Santa Maria del Carmine at Padua. The article attributes two stone angels and a putto on the attic storey of the high altar in the church of Santa Caterina on the island of Mazzorbo in the Venetian lagoon to Giovanni’s son Francesco Bonazza (Venice, c.1695 – 1770). Finally, Antonio Bonazza (Padua, 1698 – 1763), the most talented and well-known of Giovanni Bonazza’s sons, is identified as the sculptor of the exceptionally beautiful marble tabernacle on the high altar of the parish church at Kali on the island of Ugljan. The sculptures which the author of the article attributes to the Bonazza family and to Giovanni Bonazza’s teacher, l’Ongaro, demonstrate that the oeuvres of seventeenth- and eighteenth-century Venetian masters are far from being closed and that we are far from knowing the final the number of their works. Moreover, it has to be said that not much is known about Giovanni’s works in wood which is why every new addition to his oeuvre with regard to this medium is important since it fills the gaps in a complex and stylistically varied production of this great Venetian sculptor.
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Reynolds, Barbara. "Christ Church and Fantasy." Chesterton Review 31, no. 3 (2005): 235–38. http://dx.doi.org/10.5840/chesterton2005313/421.
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MICHIELS, Robrecht. "Church of Jesus Christ." Louvain Studies 18, no. 4 (December 1, 1993): 297–317. http://dx.doi.org/10.2143/ls.18.4.2013752.
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Arlow, Ruth, and Will Adam. "Re Christ Church, Walshaw." Ecclesiastical Law Journal 13, no. 1 (December 13, 2010): 126. http://dx.doi.org/10.1017/s0956618x10001110.
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Arlow, Ruth. "Re Christ Church, Fenton." Ecclesiastical Law Journal 15, no. 2 (April 10, 2013): 253–54. http://dx.doi.org/10.1017/s0956618x13000161.
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Arlow, Ruth. "Re Christ Church, Bacup." Ecclesiastical Law Journal 15, no. 3 (August 15, 2013): 379–80. http://dx.doi.org/10.1017/s0956618x13000690.
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Arlow, Ruth. "Re Christ Church, Spitalfields." Ecclesiastical Law Journal 17, no. 02 (April 10, 2015): 263–64. http://dx.doi.org/10.1017/s0956618x15000368.
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Arlow, Ruth. "Re Christ Church, Hengrove." Ecclesiastical Law Journal 18, no. 3 (August 8, 2016): 394. http://dx.doi.org/10.1017/s0956618x16000909.
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Arlow, Ruth. "Re Christ Church, Fulwood." Ecclesiastical Law Journal 20, no. 2 (May 2018): 251. http://dx.doi.org/10.1017/s0956618x18000352.
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Arlow, Ruth. "Re Christ Church, Fulwood." Ecclesiastical Law Journal 21, no. 2 (April 12, 2019): 259. http://dx.doi.org/10.1017/s0956618x19000346.
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Arlow, Ruth. "Re Christ Church, Laxey." Ecclesiastical Law Journal 21, no. 3 (September 2019): 378. http://dx.doi.org/10.1017/s0956618x19000747.
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Willink, David. "Re Christ Church, Heeley." Ecclesiastical Law Journal 22, no. 1 (December 31, 2019): 122. http://dx.doi.org/10.1017/s0956618x19001479.
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Smith, Brendan. "Review: Christ Church Deeds." Irish Economic and Social History 29, no. 1 (June 2002): 129–30. http://dx.doi.org/10.1177/033248930202900114.
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Abraham, William J. "Confessing Christ." Interpretation: A Journal of Bible and Theology 51, no. 2 (April 1997): 117–29. http://dx.doi.org/10.1177/002096439605100202.
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As mainline Protestantism increasingly accommodates to contemporary cultural forms, the confessing movement of the United Methodist Church (and other traditions) has a key role to play, lifting high the rich canonical heritage of the church universal.
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김요섭. "Kingdom of Christ and church." Korea Reformed Theology 27, no. ll (April 2010): 82–111. http://dx.doi.org/10.34271/krts.2010.27..82.
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Komolafe, Sunday B. Babajide. "Christ, Church, and the Cosmos." Missiology: An International Review 35, no. 3 (July 2007): 273–86. http://dx.doi.org/10.1177/009182960703500303.
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Through 20 centuries since the Word became flesh and lived among us, the theological evolution of Christianity cannot be discussed without close reference to the activities of the church as a servant-steward of God's cosmic mission. This paper discusses mission as the hermeneutic for biblical interpretation since Ephesians presents a “cosmic Christology” with its main focus on Christ and about the Church as it fulfills the purposes of Christ. It concludes by provoking an “ecclesiology of responsibility.” That is, an ecclesiology that does not pay tribute to the letter as belonging only to ancient times, but one that recognizes it imposes an obligation relevant for being the church of Christ in the world today.
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Arlow, Ruth. "Re Christ Church, West Wimbledon." Ecclesiastical Law Journal 18, no. 3 (August 8, 2016): 386. http://dx.doi.org/10.1017/s0956618x16000806.
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Jacobsen, Douglas. "United Church of Christ Response." Pneuma 23, no. 1 (2001): 90–94. http://dx.doi.org/10.1163/157007401x00096.
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Hodne, Lasse. "The Bride and Groom of the “Canticum novum”." Acta ad archaeologiam et artium historiam pertinentia 21 (September 21, 2017): 139–52. http://dx.doi.org/10.5617/acta.5534.
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The article concentrates on the “Coronation of the Virgin” in medieval art. This image is based on the Bride and Groom theme from the Canticles. However, whereas this text from the Old Testament was examined already by the Church Fathers in their exegetical writings, a “canonical” representation of it was coined only in the 12th century. This “late introduction” reflects deeply rooted changes in religious life which profoundly changed church history. The turtle dove whichsings in the Canticles is, according to Saint Bernard of Clairvaux, not only a symbol of faithfulness but also of chastity. This chastity must, in turn, be connected with the chastity of the clergy and the development of the idea of celibacy precisely in this period. Hence, the “Coronation”, besides being a symbol of the Church, is also an expression of a precise conception of the Church, namely a body constituted of men who maintain their virginity as brides awaiting the arrival of the Groom.
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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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Paločko, Štefan. "The Search for the Identity of the Church of Christ." E-Theologos. Theological revue of Greek Catholic Theological Faculty 3, no. 1 (April 1, 2012): 107–21. http://dx.doi.org/10.2478/v10154-012-0009-6.
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The Search for the Identity of the Church of Christ If we consider Christ to be the only Savior, then it is also necessary to find his Church, his mystical body, where the salvation of man is realized. After two thousand years of existence of Christendom, we can observe more than 25.000 different Christian communities that claim to be the Church founded by Christ, or to be the part of it. This paper brings a method of finding the Church founded by Jesus Christ for our salvation among many churches and Christian confessions that exist today.
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Sarimin, Alberth Darwono. "DIPENUHI DI DALAM KRISTUS PERSPEKTIF SURAT KOLOSE SEBAGAI LANDASAN BAGI GEREJA DALAM MELAYANI MASYARAKAT." Voice of Wesley: Jurnal Ilmiah Musik dan Agama 3, no. 2 (July 24, 2020): 1–14. http://dx.doi.org/10.36972/jvow.v3i2.47.
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The existensi of the church in this world because of mandate mission of Jesus Christ. To know how the church can serve community well, in this paper the Colossians become a focus of research and the reason to choose this letter was the collosians consist of plural community.The purpose of this paper is to look at how religion sociology influences social life and theology can drive social change system. While the research method that was used is library researchSocial structure that is formed in Colossian community provides an opportunity for the growth of false teaching and seeing this social structure strongly built in Colossian Paul raised a theology of fullness of God in Christ and belivers are fulfilled in Christ. In other words that the supremacy of Christ in everything and over everythingThe existence of the church has a role to drive social system and to apply that system Christ should be supremed, supremacy of Christ is above the mission and the church has a strategy to carry out its mission. In other words, to be able to serve community, the church should place Christ over everything and have a strategy in carrying out its mission so that the church which is a sub system in the community able to move a larger system Keywords: Fulllness, fulfilled, supremacy, Christ