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Journal articles on the topic 'Jesus of Faith'

Author: Grafiati

Published: 4 June 2025

Last updated: 1 August 2025

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1

Hurtado, Larry W. "Resurrection-Faith and the ‘Historical’ Jesus." Journal for the Study of the Historical Jesus 11, no. 1 (2013): 35–52. http://dx.doi.org/10.1163/17455197-01101003.

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It is clear that a remarkable Jesus-devotion, in which Jesus was accorded unprecedented kinds of reverence, was central in early Christian faith from its earliest extant expressions, and represents a significant escalation from the kinds of reverence that followers expressed during Jesus’ earthly ministry. This devotion seems to have been prompted by the conviction that God had raised Jesus from death and given him heavenly glory. The impact of Jesus’ own activities was certainly a factor, but experiences of the risen Jesus were crucial in generating this belief. Moreover, Jesus’ resurrection

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2

O'Collins, Gerald, and Daniel Kendall. "The Faith of Jesus." Theological Studies 53, no. 3 (1992): 403–23. http://dx.doi.org/10.1177/004056399205300302.

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Aquino Júnior, Francisco De. "A fé como seguimento de Jesus Cristo." Revista Eclesiástica Brasileira 73, no. 292 (2018): 788–815. http://dx.doi.org/10.29386/reb.v73i292.577.

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No contexto mais amplo da celebração do Ano da Fé, o artigo apresenta a fé cristã como seguimento de Jesus Cristo. Começa tratando da crise de fé que caracteriza nosso tempo e suas possíveis causas: modernidade, fim da cristandade, contratestemunho. Explicita em que sentido a fé deve ser vivida e compreendida como práxis do seguimento de Jesus: é participação na fé de Jesus, é paradoxalmente dom e tarefa, diz respeito à totalidade da vida humana, necessita de muitas mediações práticas e teóricas e tem uma dimensão escatológica fundamental. Aborda os traços e desafios epocais do seguimento de J

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4

Gottschall, Brendan. "Faith in Mark." Lumen et Vita 13, no. 2 (2024): 46–71. http://dx.doi.org/10.6017/lv.v13i2.17469.

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Many scholars agree that discipleship is a central message in the Gospel of Mark. Despite this recognition, the theme of faith remains an under-appreciated aspect of discipleship. In Mark’s Gospel, the disciples and those closest to Jesus are chastised for their lack of faith while the faith of others is often praised and rewarded with healings. A close reading of all the instances of the πιστ-stem words reveals that Mark uses faith in two senses, both of which shed light on the meaning of discipleship: first, faith as trust in Jesus’ power is a prerequisite for access to healing and miracle-w

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Easter, Matthew C. "Faith in the God who Resurrects: The Theocentric Faith of Hebrews." New Testament Studies 63, no. 1 (2016): 76–91. http://dx.doi.org/10.1017/s0028688516000291.

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This article investigates the object of faith in the Epistle to the Hebrews, and argues that the object of faith is God and not Jesus. God is the object of faith in Hebrews because God is the one who holds the power of resurrection, the eschatological hope of both the faithful one par excellence (Jesus) and those who follow him. The author of Hebrews expects his persecuted community to place their faith in God in hope of being raised with Jesus, the resurrected faithful one who also placed his faith in God.

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Boring, M. Eugene. "The “Third Quest” and the Apostolic Faith." Interpretation: A Journal of Bible and Theology 50, no. 4 (1996): 341–54. http://dx.doi.org/10.1177/002096439605000402.

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Whether or not one is justified in speaking of a “third quest of the historical Jesus” is open to debate. Any historical quest for Jesus, however, involves three stages of research: (a) establishing a data base of authentic materials; (b) reconstructing a plausible picture of Jesus; and (c) assessing the significance of one's reconstructed Jesus for later history.

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Keller, Joseph. "Jesus and the Critics." Interpretation: A Journal of Bible and Theology 40, no. 1 (1986): 29–38. http://dx.doi.org/10.1177/002096438604000104.

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A narrative pattern in which confrontational passages are followed by parables metaphorically clarifying the power of faith, and by miracles which show faith's power in act, enables Mark to show Jesus meeting opponents' objections by requiring a yet greater degree both of love and of faith than they.

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D'Cruz, Antony J. "Christ, the Risen Lord of Mercy." AUC: Asian Journal of Religious Studies Jan-June 2018, Vol 63/1 (2018): 13–18. https://doi.org/10.5281/zenodo.4275202.

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Christianity is based on the primary experience of Easter. So it is worthwhile to think and meditate about the  fundamental truth of Christian faith, namely, Jesus’ Resurrection. New Testament faith is <em>a priori</em> eschatological and  depends on the Easter <em>kerygma</em>, the Resurrection of Jesus. This has been rightly pointed out by Jürgen Moltmann: “Christianity stands or falls with the reality of the raising of Jesus from the dead by God.” Faith in the Resurrection  is also faith in the God who raised Jesus Christ from the  dead. Therefore,

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Jezierska, Ewa. "„Czemu bojaźliwi jesteście? Jakże wam brak wiary?” (Mk 4,40). W Roku Wiary pytamy o naszą wiarę." Wrocławski Przegląd Teologiczny 21, no. 2 (2013): 21–28. https://doi.org/10.52097/wpt.2864.

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In its first part the article discusses three events recorded in the Gospel of St. Mark: calming the storm on the lake of Galilee (Mk 4:35-40), healing of an epileptic boy (Mk 9:14-29), and healing of Bartimaeus (Mk 10:46-52). By this the author shows three different attitudes of people towards Jesus – a lack of faith, weak faith and strong faith. The second part of the paper, by analyzing the text of Heb 1:1 determines what faith is in its true nature. The summary of the article provides an answer to the question of when a person does not have faith, when his faith is weak, and when it is str

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Wibowo, Wahju Satria. "Yesus Sejarah atau Kristus Iman?: Historisitas Iman dan Karya Allah dalam Yesus Kristus." GEMA TEOLOGIKA: Jurnal Teologi Kontekstual dan Filsafat Keilahian 6, no. 1 (2021): 51. http://dx.doi.org/10.21460/gema.2021.61.631.

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Abstract There has always been a tension between Jesus of History and Christ of Faith. The figure of Jesus and the faith in Him as Christ are historical. History is a space to bring together both. Without Jesus of History, Christian faith is empty. Similarly, without the faith of the first Christian community, the figure of Jesus is nothing. The historicity of Jesus stands along with the historicity of faith in Him. Of course, above all is God’s work in history. On the one hand, using the research and discussion of the historical Jesus, this article shows that archaeological findings should in

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Ferguson, Duncan. "How Then Shall We Live as a People of Faith in a World in Crisis?" Theology Today 80, no. 1 (2023): 18–28. http://dx.doi.org/10.1177/00405736231151649.

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This article addresses the question of how the community of faith (the church, etc.) should respond to the world in crisis. It provides a spiritual perspective on this crisis rather than a full description of the problems and how to solve them. It draws upon the life and teaching of Jesus to discern how to respond to our troubled world, noting that Jesus too lived in a world in crisis. The article underlines that Jesus fully lived the “more excellent way” described by Paul in First Corinthians. The community of faith responds with a thoughtful faith, hope grounded in salvation history (i.e., t

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Reinhartz, Adele. "History and Pseudo-History in the Jesus Film Genre." Biblical Interpretation 14, no. 1-2 (2006): 1–17. http://dx.doi.org/10.1163/156851506776145733.

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AbstractMovies in the Jesus film genre often claim to be not only faithful renditions of their texts—the New Testament Gospels—but also accurate representations of the person, words and deeds of the historical Jesus himself. More fundamentally, they also presume a tight connection between historicity and faith. A viewer who learns about the historical Jesus through these films, they suggest, will have his or her faith forever strengthened. The irony is that whereas the Gospels have inspired profound ideas and beliefs that have shaped Christian spiritually through the two millennia since Jesus'

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Craffert, P. F. "Wie sê jy is Jesus? Die dialektiek tussen Christus vandag en Jesus van ouds." Religion and Theology 2, no. 3 (1995): 298–312. http://dx.doi.org/10.1163/157430195x00212.

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AbstractThe publication of John Dominic Crossan's Jesus research prompted discussions not only amongst New Testament scholars, but also amongst theologians and believers. One such example is the volume of essays by Carlson and Ludwig on Jesus and faith. At least two aspects from that debate are taken seriously for further discussion. Firstly, who is Crossan's Jesus and what are some of the difficulties in his construction ofJesus? Secondly, what are the implications of Crossan's historical Jesus for theology and popular faith.

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Pietkiewicz, Rajmund. "Jezus z Nazaretu Benedykta XVI a współczesna biblistyka." Wrocławski Przegląd Teologiczny 20, no. 1 (2012): 21–37. https://doi.org/10.52097/wpt.2981.

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Jesus of Nazareth is not only the result of the spiritual path of the Pope’s personal discovery of the figure of Jesus of Nazareth, but also his reaction to attempts at reaching out to historical Jesus, which led to the deepening of the gap between “historical Jesus” and “Christ of faith”. While reading the work, a question concerning its meaning for contemporary biblical studies emerges. Benedict XVI unmasks the non-academic character of some of the theses proposed by contemporary exegesis. He is of the opinion that an exegetic Catholic should apply so-called hermeneutic of faith, which const

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Whittaker, J. H. "Kierkegaard on History and Faith." Scottish Journal of Theology 40, no. 3 (1987): 379–97. http://dx.doi.org/10.1017/s0036930600018342.

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Christianity, as everyone knows, is a historical religion — historical because belief in Christianity involves belief in various claims about what happened in the past. This seems simple enough, but it really is not. For the more that one thinks about it, the more complex this ‘historical’ aspect of Christianity becomes. One's faith in Christianity involves beliefs about the man Jesus, to be sure; yet how can one's beliefs about the past save anyone? Does God judge people on the basis of the opinions that they hold, and only choose for his kingdom those who hold correct opinions about the hist

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Kuśmirek, Anna. "Zobaczyć Ojca w Synu w Ewangelii św. Jana." Verbum Vitae 16 (December 14, 2009): 145–59. http://dx.doi.org/10.31743/vv.1528.

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The Fourth Gospel lays great emphasis on seeing, on seeing the work of the Father in the work of Jesus, on seeing the Father's glory, and even on seeing the Father himself in the Son. The article explores the verses in which seeing Jesus include seeing God or Father (J 6,62; J 1,18;12,45; 14,9). The Fourth Gospel limits “seeing God” to Jesus alone (1,18; 6,45-46). His vision of God bas unique character because only the Son has seen the Father. The disciples see Jesus, or God as manifested in and through Jesus (14,9). Johannine concept of seeing operates on two different levels. The first is th

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Dr., Thomas Punnathanathu. "THE RELEVANCE OF THE STUDY OF JESUS' MIRACLES TODAY." www.ensygloge.com 1, no. 2 (2022): 35–40. https://doi.org/10.5281/zenodo.5889632.

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Even Jesus’ disciples, who were with him during his public ministry and experienced his words and deeds, only realized his true Person after his resurrection. Nonetheless, their experience with him was a catalyst for their eventual acknowledgment of him. Jesus Christ is the true and explicit center of our Christian faith. Our faith is our response to the revealing God; who reveals in history through the person of Jesus, through his words and deeds, especially through his miracles which form mainstream activity of the historical Jesus. This essay entitled, “The Relevance of the Stud

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18

Parappally, Jacob. "Jesus of Faith: The Christological Reflections of George M. Soares-Prabhu, SJ." Jnanadeepa: Pune Journal of Religious Studies Jan-June 2021, no. 25/1-2 (2021): 66–88. https://doi.org/10.5281/zenodo.4438484.

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 Based on his scholarly research and studies on the New Testament witness about the Person and mission of Jesus, George Soares-Prabhu presents his insights into the mystery of Jesus of Faith. Thus, he overcomes the dichotomy between the Jesus of History and the Christ of Faith that plagued the discussions about the NT Christologies for more than a century.  It is the Jesus of faith encountered by the early community of the disciples that is articulated in the gospels conditioned by the specific context of the communities in which they were formed. Soares-Prabhu affirms that in the In

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19

Kezia Almanda Oni Eki. "Dasar–Dasar Keyakinan Kristen Yang Terkait Dengan Proses PAK." PROSIDING SEMINAR NASIONAL PENDIDIKAN DAN AGAMA 4, no. 2 (2023): 36–43. http://dx.doi.org/10.55606/semnaspa.v4i2.472.

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This article discusses how to become a PAK teacher who lives by adhering to the basics of the Christian Faith as the basis of our Christian Faith is God. The life of a PAK teacher must always have a close relationship with God through praise, worship, and personal fellowship with Him. PAK teachers must be able to be role models for students like Jesus who is an example for our lives. In Hebrews 11: 1 it is said that "Faith is the basis of everything we hope for and the evidence of everything we do not see", faith is very necessary in the teaching of PAK, otherwise he cannot teach well to

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20

Ngendahayo, Jean Damascene. "THE ACCOUNTS AND IMPORTANCE OF JESUS' MIRACLES IN REVITALIZING CHRISTIANS’ FAITH IN THE NEW TESTAMENT." Biblical Studies Journal 04, no. 02 (2022): 131–48. http://dx.doi.org/10.54513/bsj.2022.4209.

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To validate his messianic mission and the coming of God's kingdom, Jesus performed "wonders and signs" that were directed at and closely related to the call to faith. This paper attempted to account for Jesus' miracles and their significance in raising Christians' faith today, as mentioned by various prophets in the Old Testament. The survey was carried out based on a critical analysis of some of the miracles performed by Jesus Christ while He was on earth. The study focused on two healing miracles, the first controlling nature, and the other one demonstrating power against demons or evil spir

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A, Mathuraiveeran, and Gloria V. Dhas. "The Belifes of Christians in the Early Church." International Research Journal of Tamil 4, SPL 1 (2022): 46–52. http://dx.doi.org/10.34256/irjt22s17.

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The Early Christians had faith in the Lord Jesus Christ and followed various rituals to express their faith. Their beliefs system were based on the Teaching of the Lord Jesus Christ and their rituals were based on the Traditions that were imported to them by various spritual leaders. The one True God, The Deity of Lord, Jesus Christ, The fall of Man, Tha Salvation of Man, Intial Physical Evidance of the Baptism of the Holy Ghost, Santificatation, Jesus is coming again and Judgement are the most significant beliefs of Chirstians till date.

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Haragachi, Takaaki. "The Faithfulness of Jesus or the Faith in Jesus Christ?:." THEOLOGICAL STUDIES IN JAPAN 54 (2015): 76–95. http://dx.doi.org/10.5873/nihonnoshingaku.54.76.

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Lengis Nurlatu and Abad Jaya Zega. "Ketekunan Dalam Perlombaan Iman Kepada Yesus Kristus Berdasarkan Surat (Ibrani 12:1-3)." Sinar Kasih: Jurnal Pendidikan Agama dan Filsafat 2, no. 1 (2023): 32–40. https://doi.org/10.55606/sinarkasih.v2i1.240.

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The Book of Hebrews 12:1-3 provides profound guidance on the significance of perseverance in the journey of faith towards Jesus Christ. In this abstract, we will explore key concepts found in the text. Hebrews 12:1 urges us to cast off every hindrance and sin that impedes us, enabling us to run with perseverance in the race of faith. This reflects the importance of focusing on our relationship with Jesus Christ and letting go of anything that obstructs spiritual growth. The concept of perseverance is emphasized in Hebrews 12:1, depicting the journey of faith as a race requiring endurance, resi

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Tuchapets, Vasyl. "Theological reflection of the perception of the person of Jesus Christ in the light of the historical development of christological models." Good Parson: scientific bulletin of Ivano-Frankivsk Academy of John Chrysostom. Theology. Philosophy. History / Editor-in-Chief R. A. Gorban. Issue 19. Part 2. Ivano-Frankivsk: IFA, 2024. 288 p. 2, no. 19 (2024): 39–49. http://dx.doi.org/10.52761/3041-1777.2024.19.2.4.

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The person of Jesus Christ has remained a religious phenomenon for many centuries of mankind. The appearance of Jesus Christ in the history of mankind two thousand years ago and his special religious activities remain a relevant issue today. Traditionally, the relationship to the person of Jesus Christ is divided into two positions: those who believe and recognize His divine origin and those who do not believe and try to deny the Divinity of Jesus. From the point of view of fundamental theology and religious studies, the study of those two antinomian positions, in particular their debatable in

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Nggebu, Sostenis, and Ridha Mardiani. "Aktualisasi Karakter Kristus Menurut Philip Yancey Bagi Pendidikan Iman Kristen." Didache: Journal of Christian Education 4, no. 2 (2023): 190. http://dx.doi.org/10.46445/djce.v4i2.675.

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The problem of this article is discussing the importance of Philip Yancey's Christological views applied in efforts to educate Christians in their faith which is centred on Christ. The purpose of this article is to explain Yancey's thoughts about the figure of Jesus who changes the lives of believers to become like Him. The method used is literature study. The results show that Yancey's thoughts about the characteristics of Jesus were not to stimulate objective academic-dogmatic thinking, but rather to present personal reflections as a journalist in order to reveal the identity of the Nazarene

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Rucki, Mirosław. "„I nie bądź niewierzącym”: żydowskie rozumienie uzasadnionej wiary." Wrocławski Przegląd Teologiczny 23, no. 1 (2015): 85–98. https://doi.org/10.52097/wpt.2593.

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In the paper, the question of faith in Jesus is analyzed from the Jewish perspective. The concept of faith and trust is present in the Old Testament books, in the Qumran documents from the times of Jesus, and in Talmud that contain the essence of Jewish belief from the period after the Jerusalem Temple destruction. The evidence proves that Jews were not expected to believe in anything without a reason, their faith in God was grounded on the previous experience of God’s trustfulness. Similarly, Jesus provided them fair reasons to believe that He was truly the Son of God, so Jews were able to pu

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Waharman, Waharman. "KAJIAN EKSEGETIKAL MAKNA IMAN BERDASARKAN SURAT IBRANI 11:1-3." Manna Rafflesia 3, no. 1 (2016): 21–47. http://dx.doi.org/10.38091/man_raf.v3i1.64.

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The Hebrews were written to strengthen their faith in Christ by carefully explaining the superiority and firmness of God's revelation and redemption in Jesus Christ. He showed that the provision of redemption under the old covenant had been fulfilled and was no longer used because Jesus had come and established a new covenant by His death-working peace. The author also calls on all believers to maintain recognition of Christ so that at the end, the author then advises him to move forward toward spiritual maturity, and to not return to life under penalty by renouncing trust in Jesus Christ. In

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Depa, Siklus Rikardus, Evimawati Harefa, Yustinus Yustinus, and Edison R.L. Tinambunan. "Indonesian Montfortian concerns in nation-building." Mysterium Fidei: Journal of Asian Empirical Theology 1, no. 2 (2023): 127–37. https://doi.org/10.5281/zenodo.10115600.

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Humanitarian issues are one of the focuses of the apostolic work of Indonesian Montfortians. In Indonesia, humanitarian issues are related to poverty and all forms of injustice. This reality invites the Montfortians to act concretely in proclaiming God's salvation. Grounded in the spirit of Saint Louis de Montfort, Indonesian Montfortians live their vocation as priests, prophets, and kings. This research uses a descriptive qualitative approach. The research findings show that the Monfortians realize the nature of the Church's presence, which has a mission to save humanity in line with the miss

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박현준. "Jesus’ Religious Experience and Christian Faith." Studies in Religion(The Journal of the Korean Association for the History of Religions) 75, no. 4 (2015): 289–319. http://dx.doi.org/10.21457/kars.75.4.201512.289.

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Dansokho, Marthe. "CHALLENGE AND FAITH IN JESUS CHRIST." International Review of Mission 83, no. 331 (1994): 613–14. http://dx.doi.org/10.1111/j.1758-6631.1994.tb03433.x.

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PETERSON, DAVID G. "Witness in the Theology of Hebrews." Unio Cum Christo 1, no. 1 (2015): 29. http://dx.doi.org/10.35285/ucc1.1-2.2015.art2.

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Abstract: In the pages of Scripture, God bears witness to the person and work of his Son, and testifies to the faith of key biblical characters. These in turn testify to Christians about the many dimensions of enduring faith. Jesus is effectively the ultimate witness to the faith that triumphs through suffering. Although Hebrews does not use the language of witness with reference to Christians, they are urged to imitate the faith and patience of those who inherit God’s promises, and to confess Jesus as the source of their hope and lifestyle.

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Tavares, Sinivaldo. "De que se ocupa a Cristologia?: Pressupostos e relevância." Revista Eclesiástica Brasileira 62, no. 245 (2002): 5. http://dx.doi.org/10.29386/reb.v62i245.1984.

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Este estudo enfatiza a peculiaridade da Cristologia, concebida como reflexão feita em estreita relação com a concreta experiência de fé eclesial. É do húmus da fé que a Cristologia extrai a seiva necessária à sua sobrevivência. São muitos os desafios que emergem no seio das comunidades cristãs atuais, no tocante à fé em Jesus Cristo. O Autor prioriza dois fenômenos que estão na origem dos principais desafios: o "retorno do sagrado aliado à expansão vertiginosa do "movimento pentecostal ", e o "diálogo inter-religioso ". Com o intuito de robustecer a fé eclesial, propõe um confronto entre fé ec

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Galvin, John P. "“I Believe...in Jesus Christ, His Only Son, Our Lord”." Interpretation: A Journal of Bible and Theology 50, no. 4 (1996): 373–82. http://dx.doi.org/10.1177/002096439605000404.

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Christians recognize that the earthly Jesus can never be captured fully by historical scholarship. They recognize as well that Christian faith is not based on historical reconstructions. These recognitions notwith-standing, Christians insist that some elements of Jesus' life, which are open to historical research, are of central concern to Christian faith.

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ADESANYA, Ibiyinka Olusola, and Clement Temitope OGUNLUSI. "Embracing the Harmony: Exploring the Complementarity of Faith and Culture in the Context of Luke 10:38-42." Lead City Journal of Religions and Intercultural Communication 1, no. 1 (2024): 14–23. https://doi.org/10.5281/zenodo.13119514.

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This study explores the intricate relationship between faith and culture, arguing that they are complementary rather than mutually exclusive. The narrative in Luke 10: 38-42 reveals how Jesus’ teachings and actions embody both spiritual and cultural significance. The study used hermeneutics and historical methods to analyze the cultural context of hospitality in the Jewish understanding of welcoming guests in their homes while highlighting how Jesus’ presence in the home of Martha and Mary exemplifies the integration of faith and culture. The work revealed that Martha’s hospi

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Agu, Egidius, and Gregorius Tri Wardoyo. "Menggali Paradoks: Yesus Bangkit dan Yesus Dibangkitkan." JURNAL PASTORAL KATEKETIK 1, no. 2 (2024): 77–91. https://doi.org/10.70343/7pycw903.

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This research aims to explore the paradox within Christian belief regarding the resurrection of Jesus Christ: Jesus rose and Jesus was raised. This exploration is crucial given that the resurrection of Jesus is the foundation of Christian faith, which understands His victory over death, while also symbolizing resurrection and the hope of eternal life. This study is examined through the perspective of biblical theology. By gaining a deeper understanding of the paradox of Jesus' resurrection, it is hoped that it will provide richer insights into theological understanding and enrich academic disc

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Halek Bere, Paulus. "Messianic Sign in Wedding at Cana: Revealed God’s Glory and Leads Jesus' Disciples to Faith Narrative Reading of John 2,1-12." Proceedings of The International Conference on Theology, Religion, Culture, and Humanities 1, no. 2 (2024): 192–207. https://doi.org/10.24071/tic.v1i2.8458.

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The story of the miracle of the wine in wedding at Cana is one of the most significant narrative text in the New Testament. Jesus did his first sign at the beginning of his public ministry. This study of the account of the wedding at Cana in Jn 2,1-12 is influenced by two statements “he revealed his glory and his disciple believed in him (v.11). I will approach the text by analyzing the characterization of every character in the narrative: how the character works to contribute to the theological perspective of the Gospel? The literary structure of the periscope is analyzed, and the meaning of

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O’Collins SJ., Gerald Glynn. "‘The Faith of Jesus: Translating Hebrews 12:2a’." Expository Times 132, no. 9 (2021): 387–93. http://dx.doi.org/10.1177/00145246211004092.

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This article shows how a big majority of English translations (17 out of 22 that I examined) have introduced ‘our’ into the text when they identify the subject of the ‘faith’ spoken of in Hebrews 12:2a. Modern commentators on Hebrews, however, have overwhelmingly understood the faith in question as the faith exercised by Jesus and, at best only secondarily, our faith in him. It seems that many translators have been following their predecessors (e.g. the King James Version) rather than reading commentaries.

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Wróbel, Mirosław Stanisław. ""Żydzi", którzy uwierzyli Jezusowi." Verbum Vitae 5 (January 14, 2004): 117–26. http://dx.doi.org/10.31743/vv.1361.

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In polemical dialogue Jn 8:31-59 the expression about "the Jews w ho had believed in Jesus" (v. 31) seems to contradict what Jesus himself says later in the text. This problem can be resolved by translating the perfect participle as the pluperfect. In this case the expression in Jn 8:31 may be referred to those who had believed but who now believe no longer. The analysis of this expression shows the importance of the concept of faith in the Fourth Gospel. The process of faith of persons who meet Jesus is contrasted with those who do not believe. In the background of ethical and apocalyptical d

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Epafras Mujono and Ruth Melisa. "Gusti Yesus Rawuh Paring Urip Lan Kaluberan." Nusantara Mengabdi Kepada Negeri 1, no. 3 (2024): 10–17. http://dx.doi.org/10.62383/numeken.v1i3.436.

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The background to this Community Service Activity (PkM) is: First, there is a need among congregation members for speakers/lecturers/who can speak Javanese so that the participants better understand the material for faith formation, in the context of commemorating Good Friday and Easter. Second, there is a need to refresh the commitment of congregation members in their faith in Jesus Christ. Third, there is a need for a correct understanding of Good Friday and Easter for the general public, so that they get the correct information about this. The aim of this Community Service activity is as fo

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Konstan, David. "Trusting in Jesus." Journal for the Study of the New Testament 40, no. 3 (2018): 247–54. http://dx.doi.org/10.1177/0142064x18755929.

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The New Testament exhorts people not to faith in the modern sense but to trust or have confidence in Jesus’ powers and hence in his divinity. Such trust may involve love or affection, but it is more like a disposition than an emotion; it is cognitive in nature and based on a mutual recognition of trustworthiness.

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Dirgaprimawan, Bernadus, and Yohanes Ferry Ariyanto. "THE DYNAMICS BETWEEN VULNERABILITY AND FAITH IN MARK 5:25-34: INSIGHTS FROM IGNATIAN PEDAGOGY." Spiritualitas Ignasian: Jurnal Kerohanian dalam Dunia Pendidikan 24, no. 1 (2024): 67–82. http://dx.doi.org/10.24071/si.v24i1.8943.

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This article employs an exegetical approach to examine the story of a woman afflicted with a 12-year hemorrhage who finds healing through her faith in Jesus. The objective is to identify the multifaceted vulnerabilities she confronts, encompassing physical, emotional, cognitive, and social dimensions. Despite societal marginalization, her story challenges societal norms and religious laws, emphasizing her deep faith and the transformative impact of encountering Jesus. This study, informed by Ignatian pedagogy, focuses on the holistic understanding of human nature and on the character developme

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Parker, David. "Jesus Christ: Model Man of Faith, or Saving Son of God?" Evangelical Quarterly: An International Review of Bible and Theology 67, no. 3 (1995): 245–64. http://dx.doi.org/10.1163/27725472-06703005.

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In his article, The Hypostatic Union: How did Jesus Function? [EQ 65:4 (1993), 311–327], Roger Helland has focused helpfully on the humanity of Jesus. But in declaring that Jesus performed his mighty deeds as a man empowered by the Spirit and thereby functioned as a model of faith for believers, he has raised questions about the incarnation and Jesus’ role in relation to his people; thus Helland is led to a reduced Christology and a dubious spirituality focused on the emulation of Jesus. In response, it is argued that certain key aspects of Chalcedonian Christology provide a satisfactory expla

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Appiah, John, and Safary Wa-Mbaleka. "Integrating faith and learning in distance education in the Ghanaian context." International Forum Journal 2, no. 18 (2015): 83. https://doi.org/10.63201/scqg7568.

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Seventh-day Adventist education is unique because it is holistic and redemptive in nature. All components of the curriculum are geared toward students’ redemption by connecting them to Jesus Christ. Scriptures are expected to be an integral part of the academic programs to develop students’ spirituality. Programs such as church services, group meetings, and weeks of prayer are organized to connect resident students to Jesus Christ. Distance learning students, however, do not benefit from these programs. This paper synthesizes the philosophy of Adventist education, defines distance education, a

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Darman, Andrianus. "Yesus Sungguh Allah, Sungguh Manusia. Tinjauan Teologis Menurut Perspektif Islam dan Katolik." Perspektif 16, no. 2 (2021): 139–52. http://dx.doi.org/10.69621/jpf.v16i2.134.

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Both the Islamic and Catholic Scriptures speak about Jesus. They recognize Jesus as the revelation of God’s Self to humans. However, Islam only recognizes Him as an ordinary human being, while Catholicism recognizes Him as truly God and truly human. Why do these two major religions (Islam and Catholicism) have different views about Jesus? The Qur’an says that Jesus was not the third Person of the Trinity, not the Son of God, and was not even a god. Islam believes that Jesus was just an ordinary man. Al-Ghazali added that God is perfect in Himself. The nature of humanity cannot be united like d

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Roman, Krawczyk. "Biblijne podstawy wiary w boskość Jezusa z Nazaretu." Teologiczne Studia Siedleckie XIX (2022) 19, no. 2022 (2023): 67–80. https://doi.org/10.5281/zenodo.7844601.

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<strong><em>The biblical basis for believing in the divinity of Jesus of Nazareth</em></strong> The truth about the divinity of Jesus of Nazareth is one of the fundamental beliefs of the Christian faith. This article presents biblical texts that describe Jesus as the true God. First, the Old Testament prophecies about the Coming of the Messiah are presented. Then, the divine dignity of Jesus was shown based on the evangelical pericopes. Particular attention has been paid to the Resurrection of the Savior, which confirms His divinity. This truth is the basis for proclaiming the message about Je

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Abu, Dujanah, and Farman Muhammad. "Authenticity Of Saint Paul Letters in New Testament." Al Misbah Research Journal 2, no. 2 (2022): 1–8. https://doi.org/10.5281/zenodo.7046029.

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A Jew named Paul appeared in the religion of Christianity and claimed to be an apostle of Jesus, after having been ascended of Prophet Jesus Christ. His claim turned into rejection through true companions of Prophet Jesus, however one of them namely Barnabas had testified Paul, so he turned into additionally visible as a disciple of Prophet Jesus Christ. Having entered Jesus’ followers, St. Paul started to preach their thoughts affirming them as Jesus’ teachings. Paul presented a new salvation concept through Jesus’ crucifixion which was different from conventional Judaism. M

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William, Ikre STD, and Abubokhale Francis. "The Christian Faith as Knowledge of the Truth and Love." International Journal of Social Science and Education Research Studies 04, no. 05 (2024): 338–47. https://doi.org/10.5281/zenodo.11097008.

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Abstract : God’s truth is not at odds with love. 1 Corinthians 13:6 tells us that love rejoices in the truth. Most people would say that truths about God’s love, mercy, and forgiveness are loving. But they do not always understand that God’s commands summaries what love is. The knowledge of the truth and love is indispensable to the Christian faith. As it were, the Christian faith is not just a function of an intellectual assent to some set of doctrines about particular religious beliefs. Instead, it is a personal encounter with God, who is truthful and loving. In Jesus, we h

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Adeney, Miriam. "Why Muslim Women Come to Jesus." Missiology: An International Review 33, no. 3 (2005): 287–300. http://dx.doi.org/10.1177/009182960503300303.

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Many Muslim women care about their communities. This has propelled some of them to faith in Jesus. In him they have seen a righteous citizen, a just man. Since Muslim women are diverse, others have come to faith in other ways: through reading Scripture, through dreams, visions, exorcisms, or healings, through Christian friends, through awareness of Jesus' affirmation of women, through an assurance of heaven, through emotional healing from dysfunctional relationships or through a joint family decision.

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Goo, Marius. "The Trio Goo Catechist : Studying Jesus, the True Catechist." JURNAL PASTORAL KATEKETIK 1, no. 1 (2024): 1–8. http://dx.doi.org/10.70343/d9mm9s19.

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Jesus the Catechist is dissected from a biblical, not Christological, perspective. The trio of Goo Catechists participated in Jesus the Catechist. They either preached about Jesus or followed Jesus for more than 50 years, even to old age and death. They have a very intimate closeness and attachment to Jesus, to the point that their whole lives are dedicated to Christ and His Church. They proclaim Jesus with faith in the context of the local culture, the Mee culture.

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Subriyanto, Subriyanto, and Milton Thorman Pardosi. "Analisis Eksegesis Kata Dunamin dalam Markus 6:5 Dikaitkan Dengan Pelayanan Yesus dan Pertumbuhan Iman." Jurnal Ilmiah Religiosity Entity Humanity (JIREH) 7, no. 1 (2025): 217–26. https://doi.org/10.37364/jireh.v7i1.403.

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This study aims to conduct an exegesis analysis of the word “dunamin” in Mark 6:5 and relate it to the ministry of Jesus towards the growth of faith of believers. In general, the word miracle is considered as an act of God or a miracle of healing, while the word miracle in Mark 6:5 is more than the real meaning. The expression “δύναμιν” in Mark 6:5 translates as “power” or ‘strength’ of God greater than the miracle “θεραπεύω” and has a deep meaning in the context of Jesus' ministry. In Mark 6:5, it is stated that Jesus could not perform a single miracle in Nazareth because of their unbelief. T

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