Journal articles: 'Holiness'

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Angenendt, Arnold. "Holiness of the Person—Holiness of Space." Studia Liturgica 38, no. 1 (March 2008): 53–63. http://dx.doi.org/10.1177/003932070803800104.

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Brock, Brian. "Book Review: Holiness; Holiness Past and Present." Studies in Christian Ethics 17, no. 3 (December 2004): 56–61. http://dx.doi.org/10.1177/095394680401700305.

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Regev, Eyal. "PRIESTLY DYNAMIC HOLINESS AND DEUTERONOMIC STATIC HOLINESS." Vetus Testamentum 51, no. 2 (2001): 243–61. http://dx.doi.org/10.1163/156853301300102129.

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AbstractThere are several diverences between the laws of cult and the pre-supposition regarding ritual and impurity in the Priestly Schools and the book of Deuteronomy. Both sources regard the relationship between the priest and the laity and the access to the sacred in diverent ways. The fundamental reason that lies at the base of these diverent cultic systems is distinct perceptions of holiness. The diverence is not in the concept of what is holy and what is profane, but rather in the understanding of what holiness really is. The Priestly Schools view holiness as dynamic, sensitive and dangerous, and maintain that the access to the sacred should be limited. In contrast, in Deuteronomy holiness is static, and the access to the sacred is far less restricted, since it is not dangerous or threatening. In other words, in Deuteronomy holiness is not an active entity but a status. These opposing world-views regarding the holy are actually related to general conceptions about the character of the relationship between humans and nature on the one hand, and between man and God on the other hand.

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Moiseev, Ivan Viacheslavovich. "The purpose and objectives of the pedagogical process in the works His Holiness Patriarch Kirill." Moscow University Pedagogical Education Bulletin, no. 2 (June 29, 2020): 3–15. http://dx.doi.org/10.51314/2073-2635-2020-2-3-15.

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His Holiness Patriarch Kirill is known for his extensive activities in various spheres of life, from the diocesan (regional) significance to the level of a world scale. A considerable place in the biography of Patriarch Kirill is occupied by pedagogical service. His Holiness Patriarch uses in his views a holistic approach to the world and man, considering his physical, mental and spiritual aspects of being, which allows him to form the most fully pedagogical system. This article deals with the problem of setting the goals and objectives of pedagogy for building the corresponding pedagogical system and the pedagogical practice arising from it. The aim of the work is to review and analyze the goals and objectives of the pedagogical process set by His Holiness Patriarch of Moscow and All Russia Kirill. The methodological basis of the research is three levels of methodology: at the philosophical level, this is an idealistic methodology, at the general scientific level, it is systemstructural, functional, activity-based and holistic approaches, and at a concrete-scientific level, cultural, axiological, environmental, and personal pedagogical approaches. The results of this work is an analysis of the pedagogical views of His Holiness Patriarch Kirill concerning the goals and objectives of the educational process, consideration of the factors and areas of human life that affect the formation of personality, as well as the classification of the goals of pedagogy depending on the pedagogical approaches of the religious teaching about the meaning of life. Thus, the pedagogical views of His Holiness Patriarch Kirill must be studied and analyzed in order to use the experience of His Holiness’s ministry in modern educational theory and practice.

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Supriyadi, Agustinus. "DIPANGGIL KEPADA KEKUDUSAN." JPAK: Jurnal Pendidikan Agama Katolik 20, no. 1 (April 3, 2020): 26–47. http://dx.doi.org/10.34150/jpak.v20i1.251.

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Humans be created in the image of God. All people are called to holiness, that is to perfection, just as the Father in heaven is perfect. The theme called to holiness is first placed in the frame of the Basic Diocese of Surabaya which deals with the great theme of the Disciples of Christ. The theme of holiness contains elements about: what, when, where, who, why and how. The Kipling method or the 5W-1H method helps the writer in describing this holiness theme. Being called to holiness in context has the same meaning as being called to be holy. Holiness itself has a charge as perfect love. Holiness and love are two inseparable things, because God is both Holy and Love. Human union with God is the essence of holiness. Holiness has a relationship with the perfection of love, so holiness cannot be understood separately from one's attitude and actions towards God through his actions towards the poor who suffer. Holiness is a lifestyle that is connected with daily life according to the Beatitues that Jesus conveyed to His disciples.

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Shaw, Jane. "Worldly Holiness." Modern Believing 54, no. 2 (January 2013): 133–41. http://dx.doi.org/10.3828/mb.54.2.133.

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Burgess, Neil. "Living Holiness." Practical Theology 4, no. 3 (January 2011): 384–85. http://dx.doi.org/10.1558/prth.v4i3.384.

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Donovan, Brian. "Murdering Holiness." Contemporary Sociology: A Journal of Reviews 33, no. 6 (November 2004): 718–19. http://dx.doi.org/10.1177/009430610403300654.

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Presbuteros. "Accessible Holiness." Expository Times 97, no. 5 (February 1986): 160. http://dx.doi.org/10.1177/001452468609700533.

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Coulter, Dale M. "Holiness in Pentecostal Discourse." Journal of Pentecostal Theology 33, no. 2 (September 26, 2024): 178–200. http://dx.doi.org/10.1163/17455251-33020003.

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Abstract This essay offers a theological reflection on sanctification and holiness within the Pentecostal tradition, while presenting the argument that a Pentecostal understanding of holiness best proceeds by viewing it as the means and goal of participation in God’s life. Holiness is understood as the sum total of divine perfection, being eternally realized through the dynamic triune communion of loving relationality. As the plenitude of divine perfection, holiness expresses an ontology. Glory is the radiance of holiness while righteousness and justice are the enactment of holiness. Rather than confining holiness to the doctrine of sanctification, then, it should be understood as the divine purpose for creation.

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Mališa, Snježana. "A Contemporary View of Christian Holiness." Bogoslovska smotra 92, no. 5 (2023): 1015–34. http://dx.doi.org/10.53745/bs.92.5.5.

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In modern times, the understanding of holiness is often overshadowed by notions of achievement in various areas of human existence, and holiness could be understood as merely human commitment in the moral realm. Therefore, within the Christian tradition there are discussions of a call to holiness and not only to moral perfection, where holiness rests above all on the fact of God’s chosenness, to which the Christians respond by changing concrete lives. This article shall highlight several main characteristics of holiness as a model of Christian existence important to the Church in the third millennium. Firstly, a biblical-theological account of holiness shall be presented as a landmark of understanding holiness in the Church and in theology. Then, the fundamental dimension of holiness shall be introduced which is the principle of giftedness, opposed in a certain contrast to the widely present principle of achievement and perfection. The third part shall highlight the exemplary character of holiness, which has the ability to attract others, thus realizing in the life of the Church its main character of holiness that comes from God Himself. In their response to God, Christians find a model among the saints who have accepted various means of consecration within the Church and given God an answer to His call to holiness. Finally, the importance of a personal response to the call to holiness shall be indicated. The goal of Christian holiness is to unite with God, and on the way to this union, the effort of every individual who manifests himself primarily in accepting God’s gifts and His grace is also needed. Moral and sacred life is not primarily the adventure of spiritual giants of tried and tested moral behaviour and virtues, where these behaviours and virtues are only the result of their own endeavour and humanistic aspirations, but rather holiness is a response to God to his great love, which he expressed in the history of salvation and in the lives of people.

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Chmielewski, Marek. "John Paul II – the Pope of Holiness." Forum Teologiczne, no. 22 (October 13, 2021): 157–70. http://dx.doi.org/10.31648/ft.6928.

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Among many titles, John Paul II fully deserves to be called the “Pope of Holiness” due to a record number of beatifications and canonizations that he made and an original doctrine on holiness. He wanted to put into practice the conciliar teaching on the universal call of Christians to holiness. In the Pope’s theology of holiness, the emphasis is placed on the Holy Trinity as the source of all holiness. In addition, he speaks of the manifestations, models and means leading to holiness, and thus of a specific “pedagogy of holiness”. John Paul II’s doctrine of holiness is closely related to his lifestyle, which was confirmed by the Church with his beatification (1 May 2011) and canonization (27 April 2014). Considering his doctrine, life and concern for the Christian shape of Europe, it is a legitimate expectation that he will soon be proclaimed a Doctor of the Church and Patron of Europe.

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Cho, Anna. "A Wesleyan holiness theology and language world: a demonstration of holiness theology as a religious linguistic characteristic in the light of speech act theory." Theology 122, no. 4 (June 25, 2019): 260–66. http://dx.doi.org/10.1177/0040571x19843745.

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Holiness as the subject of Wesleyan holiness theology is not only God’s divine language but also an experiential language of humans. Despite this fact, research that considers the religious linguistic features of holiness theology as they relate to its meaning and effects in the real lives of believers seems to have been neglected. Thus, this article proposes to examine the language of holiness in terms of Wesleyan holiness theory by means of speech act theory. First, this approach solves the problem of overcoming the proposition principle of holiness theology. Second, it shows an understanding of the linguistic hermeneutics of the work of the Holy Spirit in believers. And finally, it presents the ways in which the religious divine language of holiness can be described as an ethical language characteristic of human experiential language.

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Van Ee, Joshua J. "“You Shall Be Holy”: A Reassessment of Israel’s Call to Holiness." Journal of Biblical Literature 143, no. 4 (December 2024): 563–81. https://doi.org/10.15699/jbl.1434.2024.1.

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Abstract The command “you shall be holy” (Lev 11:44, 45; 19:2; 20:7, 26; Num 15:40) figures into scholarly views on holiness and source criticism. It has been interpreted as evidence for a dynamic view of holiness and as implying that Israel is not presently holy but needs to become holy. The call for Israel to be holy has also been identified as a distinguishing feature of H, a posited strata within the Priestly source. In this article, I examine phrases in the priestly writings that contain verbal uses of קדש and predicate uses of both the nominal and adjectival forms of קדש to demonstrate that the parallel phrases to Israel’s call to holiness center on treating persons and things that are holy as holy, that is, according to God’s commands regarding their holiness. I also examine motive clauses that assume Israel’s present holiness. Thus, the call for Israel to be holy is not a command to make themselves holy but to act as holy, an exhortation to obedience, assuming their present holiness brought about by God through the exodus. Israel’s call to holiness does not imply a unique view of holiness; instead, Israel’s holiness, while distinct from the cultic holiness of the priests and the sanctuary, shares the same basic definition—a status of association with God with an accompanying standard to be kept.

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Walton, Roger L. "Social Holiness and Social Justice." Holiness 5, no. 1 (June 16, 2020): 25–36. http://dx.doi.org/10.2478/holiness-2019-0002.

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AbstractThis article explores the connection between social holiness and social justice. It accepts the view of Andrew C Thompson that ‘social holiness’ in Methodist history has a distinctive meaning which was not linked to, and quite different from, the notion of social justice. However, it argues that encountering grace was not restricted to the gathering of Christians in Wesley's theology or practice and that missional engagement opens another channel or means of grace. Acts of mercy are themselves expressions of and encounters with holiness, so that holiness will lead us to justice and justice to holiness. Social holiness and social justice are, thus, part of a divine ecology where one follows the other in the rhythm of discipleship.

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Robson, James E. "Forgotten Dimensions of Holiness." Horizons in Biblical Theology 33, no. 2 (2011): 121–46. http://dx.doi.org/10.1163/187122011x593000.

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AbstractThis article explores a sometimes forgotten dimension of divine holiness, divine holiness as love. It starts by reflecting on an apparent incongruity between the New Testament summary of the law, “You shall love your neighbour as yourself ” (Lev 19:18) and that verse’s context in Leviticus, where a more probable summary is the call, “Be holy for I, YHWH your God, am holy” (Lev 19:2). It examines the significance of the conjunction of Lev 19:2 and 19:18, and argues that it is appropriate to speak of love as a dimension of divine holiness. In the main part of the article, which looks at the Old Testament more widely, including Exodus, Ezekiel, Isaiah, Hosea and the prayer life of Israel, divine holiness as love is evident on closer examination in three ways: holiness and self-disclosure, holiness and saving activity, and holiness and divine presence.

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Flood, Gavin. "Politics, Experience, and the Languages of Holiness." Numen 67, no. 2-3 (April 20, 2020): 138–64. http://dx.doi.org/10.1163/15685276-12341571.

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Abstract During the last half century, the category of holiness fell into disrepair although there are recent signs of its revitalization with the Pope’s apostolic exhortation on holiness, Gaudete et Exultate and attention being paid to the category in political philosophy (the work of Agamben and Esposito) and sociology (the work of Hans Joas). In this context, this article argues for the philosophical justification of linking holiness with prepredicative experience as it shows itself through hermeneutical phenomenology, grounded in bio-sociology, but which cannot be isolated from the particular languages of its articulation. Holiness comes into view through the languages of holiness, which in the broadest sense, include human act, and comportment toward world. This involves a discussion about holiness itself being located either in prepolitical experience or being inseparable from political and legal discourse. Of relevance here is also a philosophical discussion of holiness in relation to metaphysical realism.

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Terence Cuneo and Jada Twedt Strabbing. "Wholly Good, Holy God." Journal of Analytic Theology 11 (October 25, 2023): 411–23. http://dx.doi.org/10.12978/jat.2023-11.190400022006.

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Mark Murphy dedicates Divine Holiness and Divine Action to answering two questions: What is divine holiness? And why does it matter for understanding divine action? According to Murphy, divine holiness consists in God’s having those features that make it appropriate for creatures to be simultaneously attracted to and repelled by God. This account, in turn, affords a novel framework for understanding divine action, one intended to avoid the pitfalls of alternative approaches emphasizing God’s moral goodness or lovingkindness. In this essay, we express agreement with Murphy’s idea that divine holiness is crucial for understanding divine action. But we find ourselves balking at two significant junctures. First, we contend that Murphy’s characterization of divine holiness requires revision, as appeal to attraction and repulsion doesn’t adequately capture attitudes such as awe and reverence that are central to experiences of the holy. And, second, we argue that the ‘holiness framework’ for divine action fails to accomplish its aims, largely because it rejects the claim that God’s perfect moral goodness and lovingkindness ground God’s holiness. We conclude that theorists should instead embrace a framework for action that integrates God’s perfect moral goodness, lovingkindness, and holiness.

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BRAY, GERALD. "The Holiness of the Church." Unio Cum Christo 9, no. 2 (October 31, 2023): 163. http://dx.doi.org/10.35285/ucc9.2.2023.art10.

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Holiness, the Holy Spirit’s work, is not external conformity to a law but an internal transformation. God does not expect us to be perfect, but he wants us to have the mind of Christ and to act accordingly. Personal holiness and the holiness of the church (“a holy nation”) go together. Our lives must reflect the teachings of the Bible. We are holy because God chose us, but we must grow in holiness (sanctification). In this life, we shall always be sinners, saved by divine grace and not by human effort. Today, the church needs pastors and teachers who can show us how to grow in holiness, to strengthen the church for the battle and share in the victory over sin in Christ. KEYWORDS: Behavior, chosen, creation, divine, holiness, image, law, likeness, perfection, persons, sanctification

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Field, David N. "Holiness, social justice and the mission of the Church: John Wesley’s insights in contemporary context." Holiness 1, no. 2 (April 5, 2020): 177–98. http://dx.doi.org/10.2478/holiness-2015-0005.

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AbstractJohn Wesley summarised Methodism’s mission as spreading ‘scriptural holiness’. This article argues that the praxis of social justice as an expression of holiness is integral to the mission of the Church. The following themes from Wesley’s theology are examined: holiness as love; ‘justice, mercy, and truth’; social holiness; works of mercy as a means of grace; stewardship, and ‘the outcasts of men’. It argues that the praxis of justice, mercy and truth is integral to holiness and hence to mission of the Church. A contextualisation of this theme in the context of secularisation and migration is then developed.

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Carter, David. "Holiness and Unity." Holiness 7, no. 2 (December 1, 2021): 100–107. http://dx.doi.org/10.2478/holiness-2021-0012.

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Abstract Drawing on the International Methodist – Catholic report on The Call to Holiness, this article identifies holiness as both a divine attribute and as a Christian imperative, inextricably linked with the unity of Christians and of humanity. For humanity to be in the image and likeness of this holy God implies a participation in God’s holiness. Because human life is inescapably social, it implies that this holiness must be expressed in social interaction. For the life of the Christian Church to reflect the holiness of God requires a commitment to unity and actions that echo that commitment. This paper traces the biblical basis of the Judaeo-Christian belief in the holiness of God. It goes on to examine the obstacles and opportunities for Christian unity, particularly between the churches of the Wesleyan tradition and the Church of Rome.

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Hardianto, Yoyok, and Aloysius Gonzaga Ristata Kusnar P. "The Concept of Holiness of Catholic Young People." QISTINA: Jurnal Multidisiplin Indonesia 1, no. 2 (December 25, 2022): 109–16. http://dx.doi.org/10.57235/qistina.v1i2.175.

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Young Catholics sometimes do not realize that what they are doing is actually one of the characteristics of leading to holiness in this day and age that begins from receiving the baptism of their lives directed at holiness. Young Catholics are called to grow in holiness which according to Gaudete et Exultate there are several characteristics to lead to holiness. The purpose of this study was to find out the concepts of understanding of Young Catholics in the Mlese Region, Jombor Klaten Parish. This study uses Pope Francis' Apostolic call "Gaudete et Exultate" which mentions some of the characteristics of holiness holiness in the world today. The subject of this study was a Young Catholic living in St. Mlese Region, Jombor Klaten Parish. Data retrieval techniques using interviews were then analyzed using miles and Huberman's model. It is the result of this study that the Young Catholics of the Mlese Region are already carrying out the concept of holiness offered by Pope Francis in the light of Gaudete et Exultate.

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Ingrams, Victoria. "Baring's Hidden Holiness." Chesterton Review 14, no. 1 (1988): 106–8. http://dx.doi.org/10.5840/chesterton198814180.

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Emerton, J. A., and J. G. Gammie. "Holiness in Israel." Vetus Testamentum 43, no. 2 (April 1993): 286. http://dx.doi.org/10.2307/1519378.

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Eckstein, Jerome. "Holiness and Justice." International Studies in Philosophy 18, no. 3 (1986): 109. http://dx.doi.org/10.5840/intstudphil198618343.

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Cocksworth, Christopher. "Book Reviews : Holiness." Expository Times 115, no. 4 (January 2004): 135–36. http://dx.doi.org/10.1177/001452460411500416.

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McCord Adams, Marilyn. "Housing the Holiness." Expository Times 117, no. 3 (December 2005): 112–13. http://dx.doi.org/10.1177/0014524605060497.

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Henning, Dianna. "The Holiness Cup." Psychological Perspectives 48, no. 2 (July 2005): 310–11. http://dx.doi.org/10.1080/00332920500376239.

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Zunic, Nikolaj. "Models of Holiness." Heythrop Journal 55, no. 2 (August 12, 2009): 256–69. http://dx.doi.org/10.1111/j.1468-2265.2009.00511.x.

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Baxter, Anthony. "Holiness and Sin." New Blackfriars 70, no. 832 (November 1989): 506–17. http://dx.doi.org/10.1111/j.1741-2005.1989.tb04693.x.

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Ryan, Fáinche. "Holiness as Priesthood." New Blackfriars 97, no. 1068 (January 19, 2016): 173–86. http://dx.doi.org/10.1111/nbfr.12193.

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Jolly, Susan. "Holiness or Hell." Christianity & Literature 39, no. 4 (September 1990): 471. http://dx.doi.org/10.1177/014833319003900425.

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Need, Stephen W. "Holiness and Idolatry." Theology 99, no. 787 (January 1996): 45–52. http://dx.doi.org/10.1177/0040571x9509900108.

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Guillén, Sch.P., Fernando Preckler. "ON PRIESTLY HOLINESS." Landas: Journal of Loyola School of Theology 25, no. 1 & 2 (November 14, 2013): 265–95. http://dx.doi.org/10.13185/la2011.25116.

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Platten, Stephen. "Book Review: Holiness." Theology 106, no. 834 (November 2003): 440–42. http://dx.doi.org/10.1177/0040571x0310600617.

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Leech, Kenneth. "Book Review: Holiness." Theology 107, no. 837 (May 2004): 228–29. http://dx.doi.org/10.1177/0040571x0410700324.

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Garcia-albea, J., and M. Navas. "Psychology feminine holiness." European Psychiatry 41, S1 (April 2017): S329. http://dx.doi.org/10.1016/j.eurpsy.2017.02.266.

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Feminine holiness is a subject as complex as it is interesting–not least because of the very definition of the term–, in many occasions extraordinary and many others bitter, which has sparked interest throughout history, especially after the progress made on modernity.ObjectiveThe main objective is less to show whether there is a psychiatric, infectious, neurological or any other form of pathological disorder linked to the behaviour of female saints, rather to evaluate all the psychological and social aspects that result in holiness as a mental state being largely a female attribute.Material and methodsFor this, we have tested from birth to death, in what is possible, the lives of sixty religious women, through biographies and autobiographies since they were servants, pious or holy according to ecclesiastical terminology. This set was unavoidable to select twelve cases, which are set out exhaustively in this study.Results and discussionLimiting ourselves to a purely psychiatric view, we can show the presence of psychopathology associated with exceptional states of consciousness, as would be ecstatic and mystical experience itself, present in most cases. We also found common psychological profiles, out of the sixty biographies and autobiographies of religious women analyzed: e.g. pain is used as a means of atonement and a way of removing the guilt of sin. We rule out major psychiatric disorders in the Santas we have analyzed. The behaviors they presented, even sometimes excessive, cannot be included in any of the current major psychiatric disorders.Disclosure of interestThe authors have not supplied their declaration of competing interest.

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Andemicael, Awet. "Holiness and Worldliness." PNEUMA 38, no. 4 (2016): 394–410. http://dx.doi.org/10.1163/15700747-03804003.

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What was truly distinctive about the black Gospel music style of the Sanctified Church was its extensive use of musical instruments previously associated with “the world.” Yet, this fact presents a theological conundrum. The very churches that were so enthusiastically “embracing” the Gospel style were, at the same time, ardently emphasizing strict moral living and the repudiation of all things carnal. In this article, I suggest lines of theological reasoning that may have informed early black Holiness and pentecostal Christians in their widespread liturgical use of the Gospel style. Drawing on primary source material from COGIC founding Bishop Charles Mason, I expand Lawrence Levine’s model of the relationship between early black Sanctified churches and the secular black musical world and argue that a more nuanced conception of the Christ-world relation than is generally assumed may have undergirded Sanctified development of early Gospel music.

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Jeongsoo Park. "Early Christian Discourse on Holiness: A Theory of Pauline Holiness." Korean Evangelical New Testament Sudies 15, no. 2 (June 2016): 378–423. http://dx.doi.org/10.24229/kents.2016.15.2.005.

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Mark C. Murphy. "Précis of <i>Divine Holiness and Divine Action</i>." Journal of Analytic Theology 11 (October 25, 2023): 404–10. http://dx.doi.org/10.12978/jat.2023-11.120010122024.

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This article is a précis of Mark C. Murphy’s Divine Holiness and Divine Action (Oxford University Press, 2021), which offers an account of God’s holiness and of the difference this view of God’s holiness should make to our understanding of divine action.

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Szczerbiński, Waldemar. "Mordecai Kaplan’s Understanding of Holiness." Verbum Vitae 40, no. 2 (June 10, 2022): 387–401. http://dx.doi.org/10.31743/vv.13399.

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The Reconstructionist category of holiness, reflecting the essence of God in traditional Judaism, is a challenge both to contemporary Jewish thought and to theological thought in general. This paper attempts to explain why and how Mordecai Kaplan - the forerunner of the most liberal trend in Judaism - embarked on a reconstruction of the biblical concept of holiness and demonstrated the consequences of his transformations. First, Kaplan’s concept of holiness is discussed, followed by his description of the notion of “sancta” as advanced by the Reconstructionists. Next, Kaplan’s understanding of holiness, which denotes the fullness of humanity rather than the essence of the personal God, as in traditional Judaism, has been presented. Thus, according to Kaplan, holiness is an anthropological and not a theological category because he understood it as a “transcendental validity” on the path to attain human self-fulfillment in this world. From the perspective of tradition, the Reconstructionist concept of holiness results in Judaism’s desacralization, which can primarily be seen in the desacralization of God, the Torah, the Chosen People, and the Sabbath. Even allowing for Judaism’s diversity of views and positions, Kaplan’s concept of holiness is truly revolutionary in modern Jewish thought.

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Cristian Seldjatem, Agustihana Delvryance, and Otniel Otniel. "Pengontrolan Lidah Sebagai Tahap Mencapai Kekudusan Hidup." Lumen: Jurnal Pendidikan Agama Katekese dan Pastoral 3, no. 1 (June 30, 2024): 347–55. https://doi.org/10.55606/lumen.v3i1.297.

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Holiness is the key to salvation in Christianity because salvation is the main goal in Christianity, but in achieving salvation it takes holiness of life as the key for someone to be saved as written in the book of Hebrews 14: 12 that without holiness no one will see God. The writing of this article uses a descriptive qualitative approach using the literature study method which is carried out by collecting various writings, both contained in print media, theses, articles, journals, papers, and others that are relevant to the material discussed in this article. in achieving holiness, a process is needed in achieving it, so one of the steps in achieving holiness is to control the tongue because the Bible notes that who can control his tongue is perfect, the conclusion is that by practicing controlling our tongue / words every day will help us achieve holiness by keeping the tongue from being used to say things related to sin.

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Sipahutar, Roy Charly H. P. "REVITALISASI KEKUDUSAN DALAM HIDUP PELAYAN KRISTEN." Jurnal Teologi Cultivation 2, no. 2 (December 20, 2018): 23–33. http://dx.doi.org/10.46965/jtc.v2i2.277.

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Abstrak This article attempts to discuss issues of importance in the practical struggle of faith of the church today. Holiness became a major theme in this paper that should also be the key to every Christian Minister. With the socio-historical approach then this article tries to see infull what the Bible says about holiness Holiness is not a status quo that makes stagnate and remain silent, but is a to be lived in the life of every Christian minister. Kata Kunci: Holiness, Christian minister, John Wesley

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Britt, William G. "God's Holiness and Humanity's Self-Esteem." Journal of Psychology and Theology 16, no. 3 (September 1988): 213–21. http://dx.doi.org/10.1177/009164718801600301.

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The postulate that the holiness of God has a direct bearing on the self-esteem needs of human beings is integratively explored. God's holiness is defined and elucidated in relation to both Old and New Testament believers. The process by which believers partake of his holiness is tied to his dwelling among them. Self-esteem is defined from a psychological perspective. Both the basic components and specific facilitators of human self-esteem are identified and are shown to be satisfied by partaking of his holiness.

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Mussio, Louise A. "The Origins and Nature of the Holiness Movement Church: A Study in Religious Populism." Journal of the Canadian Historical Association 7, no. 1 (February 9, 2006): 81–104. http://dx.doi.org/10.7202/031103ar.

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Abstract This article examines the development of holiness-inspired dissent in Canada by focusing on the Holiness Movement Church, a sect led by Methodist evangelist R.C. Homer and created in opposition to official Methodism in 1895. It investigates the relationship between holiness and Methodism and finds that the Hornerite schism served to discredit the doctrine in the eyes of Methodist leaders. The holiness crisis sheds light on the broad cultural support for the experience, and demonstrates that the pressures placed upon Methodism by dissent were integral to its transformation. The schism reinforced the Holiness Movement's critique of professional elites and the middle class. As such, Hornerism and late nineteenth-century Christian perfectionism can be viewed as part of a broad populist movement intent on defending traditional social values against the forces of modernization.

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Mittleman, Alan. "The Problem of Holiness." Journal of Analytic Theology 3 (May 4, 2015): 29–46. http://dx.doi.org/10.12978/jat.2015-3.001113120813.

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Holiness is an important but problematic concept for religious discourse. It is unclear what it means, both in classical texts and in contemporary usage. Holiness seems to signify a property in some cases and a relation in others. The Bible itself preserves a range of usages. Some of these are ontological: holiness as a would-be property inheres in objects, places, persons, or times. Other uses are imputed: holiness connotes a status that human beings ascribe to things. The range of use can be explicated by the concept of a social or institutional reality developed by Searle. Social facts entail valuations, intentions, and practices; they presuppose a basis of brute fact. A plausible contemporary view of holiness will link ontological and axiological commitments in such a way as to express the underlying goodness of being.

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Wibawa, I. Made Sastra, I Wayan Redana, Putu Alit Suthanaya, and Ngakan Made Anom Wiryasa. "THE ROLE OF VERTICAL HOLINESS IN THE MULTI-STOREY INFRASTRUCTURE DESIGN." PADURAKSA: Jurnal Teknik Sipil Universitas Warmadewa 9, no. 1 (June 3, 2020): 11–24. http://dx.doi.org/10.22225/pd.9.1.1671.11-24.

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The increasing number of residents demands the provision of settlement facilities and infrastructure. Limited land is an obstacle to the development in the horizontal direction, especially the use of green open land which will cause land conversion. The limitation of the building height regulated by local regulations, as well as the local wisdom, namely vertical holiness can be a challenge related to the idea of building multi-storey buildings. When you want to enter the lower floors of the building, there is a feeling of doubt because there are other residents on the upper floors who step over. This study aims to reveal the relationship of vertical holiness with multi-storey building design and formulate vertical holiness as an effort to implement it in a design so that it can be accepted by the community. This study uses a methodology to examine the problem by interviewing the stakeholders and filling out the questionnaire, therefore, the relationship between vertical holiness and multi-storey building design can be obtained. The results of the study clearly confirm that there is indeed a correlation between vertical holiness and multi-storey building design. Thus, the design should pay attention to this vertical holiness. The study also encourages that the formulation of vertical holiness should be legally stated in regulation so that it is easily understood and accepted by the community.

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Cazzago, Aldino. "Paolo VI: la santitta come „dramma di amore”." Warszawskie Studia Teologiczne 32, no. 4 (December 5, 2019): 8–29. http://dx.doi.org/10.30439/wst.2019.4.1.

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The article presents the teaching of Pope Paul VI on holiness. It shows the context of this teaching, which was the findings of the Second Vatican Council. The article shows how the pope understood what holiness is, how he understood the relationship between holiness and love, the role of the Church and the action of the Holy Spirit.

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Case, Jay R. "And Ever the Twain Shall Meet: The Holiness Missionary Movement and the Birth of World Pentecostalism, 1870–1920." Religion and American Culture: A Journal of Interpretation 16, no. 2 (2006): 125–59. http://dx.doi.org/10.1525/rac.2006.16.2.125.

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AbstractPentecostalism first appeared as a global movement, built with both modern and antimodern materials provided by the American holiness missionary movement. On the anti-modern side, radical holiness spirituality and theology infused the worldviews of its advocates with supernaturalism, primitivism, and an apocalyptic eschatology. It resisted modern trends toward systematization, bureaucratization, and centralized control. Furthermore, radical holiness minimized the significance of modern categories of nation, ethnicity, race, and civilization. On the other side, radical holiness depended on the modern disintegration of traditional religious deference, used modern techniques for promoting audiencedriven or democratized patterns of authority, and effectively equipped its followers for the pragmatic methodologies of modernity by skillfully making use of transportation networks, fund-raising techniques, and mass media to reach large audiences.American holiness missionaries carried these characteristics overseas, where non-American advocates adapted them to their particular circumstances. Both American and non-American adherents promoted radical holiness in ways that confounded reigning categories of identity, power relations, and conceptions of East and West. Radical holiness granted religious authority to Chinese men, Indian girls, spirit-filled Zulus, working-class Chileans, female evangelists, and African-American leaders, as well as white American males, without consciously mobilizing its followers along lines of national, ethnic, gendered, racial, or class identity. It demanded that its followers leave "heathenism," but it did so without utilizing the imperialist era discourse of civilization that upheld western cultural superiority and non-western cultural inferiority. In terms of its national or racial characteristics, then, early leaders from diverse backgrounds used tools from the American holiness movement to bring a non-American movement, world Pentecostalism, into existence.

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Riawan Riawan and Abad Jaya Zega. "Makna Hidup Kudus Menurut 1 Petrus 1:13-16 dan Aplikasinya Bagi Pemuda-Pemudi Kristen Masa Kini." Sepakat : Jurnal Pastoral Kateketik 9, no. 2 (September 13, 2023): 129–38. http://dx.doi.org/10.58374/sepakat.v9i2.202.

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There are actions of Christians who no longer live by maintaining holiness in their daily behavior, and the importance of living life as believers by maintaining holiness before God. This article aims to provide a correct understanding of the writings of the Apostle Peter regarding the importance of maintaining a life of holiness so that it can be significant in the lives of believers, especially for the next generation of the Church. This research uses qualitative methods, by analyzing various sources such as books, journals, articles related to the title to be discussed. The results of the analysis see that it is very important for believers to maintain holiness for God. Every believer, not only the simple people, is expected to live in holiness by avoiding all uncleanness for God. The contents of this article are intended to make readers aware of the importance of living a holy life. It is hoped that this research will be able to contribute to the ideas of every reader, especially Christians, so that they can maintain the holiness of their lives properly and fear God.

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Journal articles on the topic 'Holiness'

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