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Journal articles on the topic 'Kingdom of Heaven'

Author: Grafiati

Published: 4 June 2021

Last updated: 25 July 2025

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1

Aberth, John. ":Kingdom of Heaven." American Historical Review 110, no. 4 (2005): 1235–36. http://dx.doi.org/10.1086/ahr.110.4.1235.

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Sianipar, Rosmaida, Muner Daliman, Paulus Sentot Purwoko, and Danik Astuti Lumintang. "Biblical Studies about the Kingdom of Heaven based on the Gospel of Mattew and Its Implication at Borneo Evangelical Mission (BEM) Miri Sarawak Church." European Journal of Theology and Philosophy 5, no. 1 (2025): 5–11. https://doi.org/10.24018/theology.2025.5.1.144.

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The news about the Kingdom of Heaven is the central news in the preaching of Jesus during His life, specifically based on the Gospel of Matthew. The Lord Jesus always preached the news about the Kingdom of Heaven because the news carried by Jesus was not only limited to political or geographical dimensions but also spiritual. The preaching of Jesus about the Kingdom of Heaven brings about an important message, specifically concerning the restoration of the relationship between humans and God. However, this news or preaching seems to be hidden and veiled. Even the values of the Kingdom of Heave

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3

Chesterton, G. K. "The Kingdom of Heaven." Chesterton Review 21, no. 3 (1995): 288–89. http://dx.doi.org/10.5840/chesterton199521378.

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Chesterton, G. K. "The Kingdom of Heaven." Chesterton Review 27, no. 4 (2001): 435–36. http://dx.doi.org/10.5840/chesterton20012743.

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5

NEUSNER, JACOB. "The Kingdom of Heaven in Kindred Systems, Judaic and Christian." Bulletin for Biblical Research 15, no. 2 (2005): 279–305. http://dx.doi.org/10.2307/26423900.

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Abstract "Kingdom of Heaven" figures prominently in one Judaic system, forms part of the background of another, and plays no role whatsoever in a third, which makes possible the comparison and contrast of Judaisms. What is at stake in this exercise is how and whether "Kingdomk of Heaven" functions as a category-formation in the Aggadic theology as it does in the Evangelists' account of Jesus' teaching adn the media framed to bear that message. In Aggadic and Halakic contexts, by contrast, the theme of God's rule pervades, but the particularization of that theme as "Kingdom of Heaven" forms no

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NEUSNER, JACOB. "The Kingdom of Heaven in Kindred Systems, Judaic and Christian." Bulletin for Biblical Research 15, no. 2 (2005): 279–305. http://dx.doi.org/10.2307/bullbiblrese.15.2.0279.

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Abstract "Kingdom of Heaven" figures prominently in one Judaic system, forms part of the background of another, and plays no role whatsoever in a third, which makes possible the comparison and contrast of Judaisms. What is at stake in this exercise is how and whether "Kingdomk of Heaven" functions as a category-formation in the Aggadic theology as it does in the Evangelists' account of Jesus' teaching adn the media framed to bear that message. In Aggadic and Halakic contexts, by contrast, the theme of God's rule pervades, but the particularization of that theme as "Kingdom of Heaven" forms no

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Brown, Kris. "How Acts Means." Horizons in Biblical Theology 38, no. 1 (2016): 74–87. http://dx.doi.org/10.1163/18712207-12341316.

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In his gospel, Luke is caught up in the power of metaphor, in Jesus’ assertions that the kingdom of heaven is here. In Acts, on the other side of Jesus’ ascension, Luke is left with here where the kingdom of heaven just was. If the miracles of Acts suggests that the kingdom of heaven keeps popping out again, what Luke narrates in Acts is his discovery/rediscovery of this kingdom, outside of metaphor, fact by fact. Acts makes meaning for us as we begin to see how we might connect what is right in front of us to the kingdom of God.

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Objantoro, Enggar, John Mardin, C. K. Hrang Tiam, and Gregory Ajima Onah. "The Process of Discovering the Joy of the Kingdom of Heaven: An Analysis of Matthew 13:44-46." SAINT PAUL'S REVIEW 3, no. 1 (2023): 52–62. http://dx.doi.org/10.56194/spr.v3i1.37.

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Matthew is a book full of richness in it. Matthew 13:44-46 is one of the parts of the book that has a central theme in Christian life, namely the kingdom of God. This article is written to discuss the process of discovering the joy of the kingdom of heaven. We conducted a biblical analysis of this book, with a focus on interpretation to understand the text and context of Matthew 13:44-46. The results show that there are three stages in the process of discovering the joy of the kingdom of heaven. The first stage is the discovery stage. In the discovery stage believers find a life value that bri

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9

Semchynskiy, K. "Peace and Paradise: Searching for Identity." Ukrainian Religious Studies, no. 25 (December 27, 2002): 48–55. http://dx.doi.org/10.32420/2003.25.1426.

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The concept of "peace" from a religious point of view is complex and multifaceted. On the one hand, "peace" is a state of affairs opposite to that of war; on the other, it is a certain state of mind, characterized by calmness and lack of anxiety, a grace bestowed. All the world's religions give special meaning to this concept and use it to express their best wishes. Greetings from Jews, Christians, and Muslims sound like "peace to you", Christians wishing each other peace during worship ("Peace be with you"). "Peace" is desirable both in real earthly life and in another, better world, represen

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Daliman, Muner, and Hana Suparti. "Revealing the Secret of the Kingdom of Heaven in the Gospel of Matthew Chapter 13." European Journal of Theology and Philosophy 1, no. 3 (2021): 9–14. http://dx.doi.org/10.24018/theology.2021.1.3.17.

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The God of biblical revelation is present everywhere in the Gospel according to Matthew, but often in a self-effacing way, receding behind Jesus, Emmanuel, God-with-us. God's presence is veiled by divine passives, hidden behind the reverent circumlocution “heavens.” The parable of the Kingdom of Heaven and the Kingdom of God is widely stated in our Gospel of Matthew. Many scholars claim that the Gospel of Matthew reveals more about Jesus as a powerful King.

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Liu, Yiou. "Kingdom of Heaven and its ideological message." CINEJ Cinema Journal 6, no. 1 (2017): 84–93. http://dx.doi.org/10.5195/cinej.2017.158.

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As a Crusades epic, the film Kingdom of Heaven revives the 12th century history in the critical city of Jerusalem. The story surrounds a French blacksmith Balian who defends Jerusalem and contends with the Islamic leader Saladin who attempts to seize back the holy city from the Christians. Through the special themes in region, religion and war, Kingdom of Heaven seems to indicate the conflicts between the East and the West. Furthermore, the outbreaks of 9/11 and the Iraq War definitely make this film’s release more controversial. Kingdom of Heaven, being a film, an essential medium of mass com

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Liu, Yiou. "Kingdom of Heaven and Its Ideological Message." Asian Journal of Social Science Studies 1, no. 2 (2016): 67. http://dx.doi.org/10.20849/ajsss.v1i2.70.

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As a Crusades epic, the film Kingdom of Heaven revives the 12th century history in the critical city of Jerusalem. The story surrounds a French blacksmith Balian who defends Jerusalem and contends with the Islamic leader Saladin who attempts to seize back the holy city from the Christians. Through the special themes in region, religion and war, Kingdom of Heaven seems to indicate the conflicts between the East and the West. Furthermore, the outbreaks of 9/11 and the Iraq War definitely make this film’s release more controversial. Kingdom of Heaven, being a film, an essential medium of mass com

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13

Wodehouse, P. G. "Humour and the Kingdom of Heaven." Chesterton Review 25, no. 3 (1999): 400–401. http://dx.doi.org/10.5840/chesterton1999253107.

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Talley, Douglas L. "A Kingdom of Heaven at Hand." Christianity & Literature 66, no. 3 (2017): 541–42. http://dx.doi.org/10.1177/0148333117714550.

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HOLUBEANU, Ionuț. "REACHING THE KINGDOM OF HEAVEN- AN ORTHODOX VIEW." Pro Edu. International Journal of Educational Sciences 5, no. 9 (2023): 5–14. https://doi.org/10.26520/peijes.2023.9.5.5-14.

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n this study, the author evaluates the relevance of St. John Cassian’s teachings in Institutes of the Coenobia (De institutis coenobiorum) and Conferences (Conlationes) for ordinary Christians. In the first part, the essence of monastic life is presented, as viewed by Cassian. According to his instructions, the immediate goal of a monk is the healing from principal faults (i.e., vices, spiritual diseases, or deadly sins) and the crowning with virtues, while the final one is reaching the kingdom of heaven. In this effort, asceticism is an agent, but not an end in itself. Following this thought,

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Noble, Tim. "“The Pathway into the Kingdom of Heaven”." Mission Studies 32, no. 1 (2015): 32–46. http://dx.doi.org/10.1163/15733831-12341378.

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The Russian Orthodox mission to Alaska can be understood in terms of liberative mission. The article shows how the missionaries succeeded in allowing Christianity to become indigenized in native Alaskan cultures, rather than attempting to make the indigenous peoples Russian. It did this through an attention to the narratives, religious and otherwise, of the Alaskan peoples and by allowing these narratives to address and be addressed by the Christian narrative. Current anthropological research points to the depth of the roots of this indigenization, and how it helped in the identity formation o

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Kennedy, Robert E. "Zen and the Kingdom of Heaven (review)." Buddhist-Christian Studies 23, no. 1 (2003): 174–78. http://dx.doi.org/10.1353/bcs.2003.0019.

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Lawrence, Louise J. "‘Scribes Trained for the Kingdom of Heaven’." Discourse: Learning and Teaching in Philosophical and Religious Studies 5, no. 2 (2006): 99–122. http://dx.doi.org/10.5840/discourse20065229.

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Tan, Timotius, Erastus Sabdono, Muner Daliman, and Timotius Sukarna. "Korelasi Positif Mengumpulkan Harta Di Surga Dengan Kerajaan Allah Di Kalangan Gembala Gereja Suara Kebenaran Injil." Manna Rafflesia 8, no. 1 (2021): 53–76. http://dx.doi.org/10.38091/man_raf.v8i1.190.

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Many people are facing problems with money, including Christian Leaders. Problems appear when a pastor serves others in order to gain prosperity. This attitude caused his teachings by emphasizing a successful life. Wealthy tend to be a standard of success. Surely the prosperity Gospel is false because Jesus Christ taught His believers to gain spiritual wealth in Heaven by giving priority to the kingdom of God (Matthew 6:19-34). This lack of attitude occurred among the pastors of the Synod of the Bible’s Truthful Voice Church (abbreviated as GSKI). Therefore, this article aims to seek the corre

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Osei, Raymond Nonnatus, and Husein Inusah. "A Critique of the Images of Heaven in the Scriptures of The Abrahamic Religions: An Existentialist Perspective." Asemka: A Bi-Lingual Literary Journal of University of Cape Coast, no. 10 (September 1, 2020): 270–82. http://dx.doi.org/10.47963/asemka.vi10.286.

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In this paper, we critically examine the scriptural images of heaven as captured in the Abrahamic religions from the existentialist perspective. The three dominant Abrahamic religions: Judaism, Christianity and Islam opine that there is life beyond this earthly existence for all human beings and that God (their object of worship) has prepared a special place of eternal happiness for those who obey His commands on earth. This place is frequently referred to as the Kingdom of God, Heaven or Paradise. We argue that the above construct of heaven throws up a lot of problems, especially from the exi

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CARTWRIGHT, SOPHIE. "Athanasius' ‘Vita Antonii’ as Political Theology: The Call of Heavenly Citizenship." Journal of Ecclesiastical History 67, no. 2 (2016): 241–64. http://dx.doi.org/10.1017/s0022046915003292.

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This article explores the political theology of Athanasius' ‘Life of Antony’. It argues that the work is profoundly concerned with the relationship between the Church and the empire, which it treats as a component of the relationship between the Church and the fallen world order. Athanasius explores this issue through Antony, striving to live as a citizen of heaven within the fallen world. Athanasius sees allegiance to earthly authority as problematising allegiance to the heavenly kingdom, which is bound up with a concern for the Christian's identity: the Christian must understand himself and

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Andrian, Tonny. "Discipleship In The Concept Of Power Ministry Based On The Kingdom Of God." Journal DIDASKALIA 3, no. 1 (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: Multitaski

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Kitchen, Merrill. "Uncovering the Kingdom of Heaven: Archaeological Exploration and the Gospel of Matthew." Buried History: The Journal of the Australian Institute of Archaeology 46 (January 1, 2011): 19–28. http://dx.doi.org/10.62614/4kc9a726.

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The ‘Kingdom of God’ is a common term found in the New Testament Gospels as a descriptor of the reign of God, but the Gospel of Matthew uniquely and consistently replaces this term with the ‘Kingdom of Heaven.’ Interestingly, the mosaic art uncovered in a number of second to fifth century CE synagogues excavated over the last sixty years in Israel-Palestine also portray the heavens symbolically using the form of zodiacs and surrounding them with symbols of Israel’s ancient story. In particular, the story board of the mosaic floor of an excavated fifth-century CE synagogue in Zippori (Sepphoris

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Petrović, Goran J. "KRITIKA SREDNjOVEKOVNOG ZAPADNOEVROPSKOG DRUŠTVA U FILMU „NEBESKO KRALjEVSTVO“ RIDLIJA SKOTA." Nasledje Kragujevac XX, no. 55 (2023): 147–66. http://dx.doi.org/10.46793/naskg2355.147p.

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This paper shows how Kingdom of Heaven, a 2005 film by Ridley Scott that gives a fiction- alized account of the events leading up to the outbreak of the Third Crusade, criticises the medieval society of Western (Catholic) Europe. The paper contrasts the film’s positive charac- ters with the negative ones and thus yields the conclusion that Kingdom of Heaven denounces the grave perversities of medieval European society – the sacral (the values advocated by the Pope and the Catholic clergy, such as religious hatred, manslaughter as a way to spiritual sal- vation, and hypocritical and egotistic m

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25

GIBLIN, CHARLES HOMER. "THE MILLENIUM (REV 20.4–6) AS HEAVEN." New Testament Studies 45, no. 4 (1999): 553–70. http://dx.doi.org/10.1017/s0028688598000551.

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Taking the ‘first resurrection’ (Rev 20.4–6) as ‘heaven’ accords with early Christian, non-chiliast views of martyrs and other blessed. Exegetical development of this interpretation requires plotting (in line with the literary structure of Rev 4–22) the convergence of complementary eschatologies: first, the millennium brings to a climax a series of images expressing ‘vertical’ eschatology (the life of God's witnesses after death); second, the whole narrative focuses fulfilment of the Creator's scroll (‘what must take place [γενε´σθαι] hereafter’) on the very end of the end-time (i.e. ‘horizont

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Nahrawi, Jalaluddin, and Nabilla Puti Syafira. "Represenasi Citra Positif Islam dalam film Kingdom of Heaven." Medina-Te : Jurnal Studi Islam 15, no. 1 (2019): 58–74. http://dx.doi.org/10.19109/medinate.v15i1.3249.

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After the bombing of the World Trade Center (WTC) building in 1993, Hollywood has intensively produced films which have laid the blame of terrorist acts in the United States on Muslims. These films give a bad image to Muslims,particularly after the 2001 WTC bombing by Al-Qaeda.It was reported that the leading print media increased their reportage of news about Islam by 560%. After the events of 9/11, the issue of Islamophobia again became a hot issue not only in America, but also in countries with a small Muslim populations. Uniquely, four years later, Hollywood released the movie Kingdom of H

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Akmal, Saiful, and Desy Ulfa Yana. "Conversational Implicature Analysis in “Kingdom of Heaven” Movie Script by William Monahan." Buletin Al-Turas 26, no. 2 (2020): 335–50. http://dx.doi.org/10.15408/bat.v26i2.15356.

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This study was designed to discover the types of conversational implicature and the non-observance maxim of cooperative principles expressed by the characters in the Kingdom of Heaven movie script by William Monahan. The theory of Grice was applied to analyze the conversational implicature, and the qualitative approach is used to explain the conversational implicatures. After analyzing the movie, we discovered particularized implicatures as the most frequent conversational implicatures in the movie script with 14 occurrences, followed by six occurrences of generalized implicatures. The finding

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Ellen Haskell. "The Death of Rachel and the Kingdom of Heaven:." Journal of Medieval Religious Cultures 38, no. 1 (2012): 1. http://dx.doi.org/10.5325/jmedirelicult.38.1.0001.

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Zulkarnen, Zulkarnen, Aliudin Mahyudin, Febry P. Y, Vanny Rahmi Putri, and Ririn Widiyastuti. "Deskripsi Pranata Masyarakat Arab dalam Film “Kingdom Of Heaven”." JURNAL Al-AZHAR INDONESIA SERI HUMANIORA 3, no. 4 (2017): 310. http://dx.doi.org/10.36722/sh.v3i4.225.

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<p><em>Abstrak <strong>- </strong></em><strong>Penelitian ini membahas mengenai “</strong><strong>Kingdom of Heaven</strong><strong>” yang </strong><strong>merupakan film yang digarap oleh industri perfilman Hollywood</strong><strong> </strong><strong>yang menceritakan sejarah umat manusia yang pernah terjadi di abad ke-11. Perkembangan situasi di Palestina yang belum juga memperoleh titik damai antara Palestina dan Israel, menjadi titik awal mengapa perindustrian Hollywood </strong><strong

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Akanbi, Deborah Modupe. "Maximizing the Resources of the Kingdom of Heaven on Earth for Existential Wellbeing." African Journal of Kingdom Education 1, no. 2 (2023): 5–11. https://doi.org/10.5281/zenodo.8219957.

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This paper aims to provide a modest process for tapping into the resources of the Kingdom of God and its values for Existential Well-being. Existential challenges have to do with matters of ultimate concerns which have no easy answers. This is problematic for the Believers’ faith. The study examines the genesis of existential challenges in the world and the provisions in the work of redemption for reinstating mankind back to the Kingdom of God through the Word of God, Jesus Christ. An overview of existential well-being is done to increase our understanding of the concept across cultures.

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Balmer, Randall. "Apocalypticism in America: The Argot of Premillennialism in Popular Culture." Prospects 13 (October 1988): 417–33. http://dx.doi.org/10.1017/s0361233300005354.

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On the evening of good friday, 1878, Charles Taze Russell and a handful of followers, all clad in white robes, gathered at the Sixth Street Bridge in Pittsburgh to await the Millennial Dawn, which would provide their translation into heaven. His study of the Scriptures had convinced Russell, a haberdasher from Allegheny, Pennsylvania, that Christ had returned invisibly in 1874 and that now, three-and-a-half years later, the kingdom of God would begin, and the faithful would be summoned to heaven. Russell later denied the incident—Pittsburgh newspapers insisted otherwise-and revised his theolog

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Balmer, Randall. "Apocalypticism in America: The Argot of Premillennialism in Popular Culture." Prospects 13 (October 1988): 417–33. http://dx.doi.org/10.1017/s0361233300006803.

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On the evening of good friday, 1878, Charles Taze Russell and a handful of followers, all clad in white robes, gathered at the Sixth Street Bridge in Pittsburgh to await the Millennial Dawn, which would provide their translation into heaven. His study of the Scriptures had convinced Russell, a haberdasher from Allegheny, Pennsylvania, that Christ had returned invisibly in 1874 and that now, three-and-a-half years later, the kingdom of God would begin, and the faithful would be summoned to heaven. Russell later denied the incident—Pittsburgh newspapers insisted otherwise-and revised his theolog

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Emminger, David. "What Heaven Has Abandoned: Historiography and Political Legitimacy in the Kingdom of Ryūkyū." Vienna Journal of East Asian Studies 16, no. 1 (2024): 255–82. https://doi.org/10.30965/25217038-01501013.

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Abstract This article examines the tale of King Gihon and King Eiso, an example of what was considered legitimate dynastic transition among Ryūkyūan elites in the period between the seventeenth and nineteenth century. The Chūzan Seikan and the Chūzan Seifu, two of the Ryūkyū Kingdom’s official histories, present two similar but not identical versions of the events that allegedly led to the establishment of Ryūkyū’s third royal dynasty. Combining elements of Ryūkyūan, Chinese, and Japanese mythology along with narrative techniques of Confucian historiography, the story reflects the kingdom’s pr

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Vorozhikhina, Ksenia. "The Kingdom of Heaven and the Temporal Kingdoms: Controversy between V.S. Solovyov and Antony (Khrapovitsky)." Ideas and Ideals 13, no. 2-2 (2021): 369–81. http://dx.doi.org/10.17212/2075-0862-2021-13.2.2-369-381.

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The article considers the controversy between philosopher V.S. Solovyov and Antony (Khrapovitsky) on the relationship between the Kingdom of Heaven and temporal kingdoms, i.e. about the relationship between the church and the state. The study touches upon certain biographical moments – the circumstances of the acquaintance and the first meeting of Solovyov and Antony, as well as the history of their personal communication. The article analyzes in detail Antony’s criticism of the book “Russia and the Universal Church”, written in French, which was banned in Russia, examines the dispute between

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Kim, Seong Hee. "Reflection on Matthew’s Suffering Kingdom of Heaven (Mat 11:12)." Journal of Biblical Text Research 39 (October 31, 2016): 160–82. http://dx.doi.org/10.28977/jbtr.2016.10.39.160.

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Mrdenović, Maja. "Yugofuturistic Performing of History: Demythologizing Kingdom of Heaven (Nebesko Carstvo)." Maska 36, no. 209 (2022): 41–52. http://dx.doi.org/10.1386/maska_00113_1.

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The war which caused the breakup of Yugoslavia and its transition from socialism to capitalism in newly-established states, oriented the region towards a “rebirth” of nationalistically defined values. In spite of the exclusion of the narrative about Yugoslavism from official discourse, it continues to influence the lives and co-habitation of residents in nationalist states established on the territory of the former Yugoslavia. This is also precisely where the potential for a vital political stance can be found. The text, by choosing to analyze Kingdom of Heaven, a theatre performance, as an ex

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Napiórkowski, Andrzej. "Is the Kingdom of Heaven the Church of Jesus Christ?" Vox Patrum 59 (January 25, 2013): 547–57. http://dx.doi.org/10.31743/vp.4057.

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Zamierzeniem niniejszego artykułu jest pogłębienie rozumienia Kościoła, poprzez wykazanie podobieństw i różnic między królestwem Bożym a Kościołem, tym bardziej że jeszcze do niedawna eklezjologia katolicka utożsamiała wręcz te pojęcia. Myśl patrystyczna, zarówno grecka jak i łacińska, łączyła niekiedy te rzeczywistości, opisując Kościół jako część Królestwa Bożego. U większości Ojców Kościoła odnajdujemy z łatwością takie teksty, potwierdzające nie tylko istnienie wielu elementów wspólnych dla tych dwóch rzeczywistości, lecz nawet ich identyfikację. Wydaje się jednak, iż eklezjologia Ojców W

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Ubach, Bartomeu. "The Violent Are Taking the Kingdom of Heaven by Storm." Buddhist-Christian Studies 10 (1990): 189. http://dx.doi.org/10.2307/1390201.

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Walker, Gillian. "Eunuchs for the Kingdom of Heaven: Constructing the Celibate Priest." Studies in Gender and Sexuality 5, no. 2 (2004): 233–57. http://dx.doi.org/10.1080/15240650509349249.

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Joseph, Thomas. "Secular vs. Orthodox Chaplaincy: Taking the Kingdom of Heaven Seriously." Christian bioethics: Non-Ecumenical Studies in Medical Morality 4, no. 3 (1998): 276–78. http://dx.doi.org/10.1093/chbi.4.3.276.6897.

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Redfern, Alastair. "Virtual Reality and the Kingdom of Heaven Lay liturgical Ministry." Journal of Empirical Theology 13, no. 1 (2000): 55–59. http://dx.doi.org/10.1163/157092500x00056.

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Joseph, T. "Secular vs. Orthodox Chaplaincy: Taking the Kingdom of Heaven Seriously." Christian Bioethics 4, no. 3 (1998): 276–78. http://dx.doi.org/10.1076/chbi.4.3.276.6897.

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Lau, Sean. "Human Rights and the Citizen of the Kingdom of Heaven." Ecumenical Review 71, no. 1-2 (2019): 133–46. http://dx.doi.org/10.1111/erev.12408.

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Kaiser, Christopher B. "Climbing Jacob's ladder: John Calvin and the early church on our eucharistic ascent to heaven." Scottish Journal of Theology 56, no. 3 (2003): 247–67. http://dx.doi.org/10.1017/s0036930603001078.

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In debate with Roman Catholics and Lutherans about the physical presence of Christ in the eucharistic elements, Calvin argued that, since Christ had ascended into heaven (i.e. the spiritual realm or kingdom of God), we must not look for him on the table but ‘lift up our hearts’ to heaven and seek him there. The idea is well known to Calvin scholars, but it still raises many questions. Can Calvin mean that our souls are literally raised up to heaven? Are we supposed to experience some sort of heavenly elevation? And, if this notion is so strange to us, even those of us in Calvinist circles, how

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Foot, Sarah. "Anglo-Saxon ‘Purgatory’." Studies in Church History 45 (2009): 87–96. http://dx.doi.org/10.1017/s0424208400002448.

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Since a countless multitude of misshapen spirits, far and wide, was being tortured in this alternation of misery as far as I could see and without any interval of respite, I began to think that this might be Hell, of whose intolerable torments I had often heard tell. But my guide who went before me answered my thoughts, ‘Do not believe it,’ he said, ‘this is not Hell as you think.’ … As he led me on in open light … [we came to] a very broad and pleasant plain … [where] there were innumerable bands of men in white robes, and many companies of happy people sat around; as he led me through the mi

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Meng, Xiangjiao. "Rethinking Eucharistic Communion: A Theology of Harmony—A Study of the Lima Document." Religions 14, no. 8 (2023): 988. http://dx.doi.org/10.3390/rel14080988.

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The mutual reception of the Eucharist is a key issue in contemporary Christian unity. As a landmark document in Christian unity, the Lima document provides a profound exposition of the Eucharist. According to this article, eucharistic communion in the Lima document is expressed in three themes: “Communion with Christ”, “Communion of the Faithful”, and “Meal of the Kingdom”. Within these three themes, there are three groups of relationships: the relationship of mutual participation between the faithful and Christ, and the relationship of “demonstrate” and “effect” between the Eucharist and the

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Zarley, Kermit. "Peter’s Kingdom Keys Explain Subsequence." Journal of Pentecostal Theology 24, no. 2 (2015): 217–30. http://dx.doi.org/10.1163/17455251-02402008.

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This article proposes a solution to the Dunn Debate. It is that Peter’s temporary role in using the metaphorical ‘keys of the kingdom of heaven’ that Jesus promised him in Mt. 16.19 involved both Peter’s preaching the gospel and Jesus’ initial baptizing with the Holy Spirit. Thus, no subsequence (post-conversion Spirit baptism) presumably occurred with the 3,000 Jewish converts at Pentecost in Acts 2 and certainly with the Gentiles in Acts 10 because Peter was the preacher of the gospel when they believed; but subsequence did occur with the Samaritans in Acts 8 because Philip preached and they

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van de Beek, Abraham. "Jesus and the Church as Vulnerable Strangers." Journal of Reformed Theology 2, no. 3 (2008): 255–65. http://dx.doi.org/10.1163/156973108x333740.

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AbstractReferring to Marinus de Jonge, the author calls Jesus a stranger from heaven—he is the king of the kingdom of heaven. Christians are his members and share his life. As strangers on earth, they do not have an enduring city in the world (Heb. 13:14). They are not foreigners somewhere, but they are principally foreigners. They do not strive for earthly power, but participate in the life of foreigners. Due to this position, they feel acquainted with foreigners. They share the experience of exclusion, and, by consequence, strangers share their community—they believe by their exclusion.

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1Devesh, Rao Bouddha 2Dr. M.S. Rathore. "The Allegorical Study of William Golding's Lord of the Flies and Its Significance." International Educational Applied Research Journal 09, no. 03 (2025): 9–14. https://doi.org/10.5281/zenodo.15025940.

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In the words of Jesus in St. Mathew, 18:4, “The greatest in the kingdom of heaven is the one who humbled himself and becomes like this child,” childhood is presented as a state of innocent goodness, a state which may be regarded as the kingdom of heaven on earth. As adults, fallen from this happy state, we may hanker after a return to it and the possibility of such a conversion is held out to us by Jesus in the Biblical passage, St. Mathew, 18:3, “I assure you that unless you change and become like children, you will never enter the Kingdom of Heaven.” There is room for

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Khan, Aziz Ullah. "Religion/Theology: Comparative Analysis of Islamic Satan and Miltonic Satan in Paradise Lost 1667." International Journal of Applied and Scientific Research 1, no. 4 (2023): 427–34. http://dx.doi.org/10.59890/ijasr.v1i4.1079.

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This research will analyze the same share of Christianity and Islam in the interested ground of John Milton's "Paradise Lost" 1667 about human origin and fall (from heaven to earth) and first man temptation, disobedience and fall and as well as Satan standing, challenges and as rebellious in God's kingdom.

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