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Journal articles on the topic 'Sanctifying'

Author: Grafiati

Published: 3 June 2025

Last updated: 31 July 2025

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1

Ferency, Alon C. "Sanctifying Study." Conservative Judaism 62, no. 3-4 (2011): 152–59. http://dx.doi.org/10.1353/coj.2011.0019.

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FAIRLAMB, HORACE. "Sanctifying evidentialism." Religious Studies 46, no. 1 (2009): 61–76. http://dx.doi.org/10.1017/s0034412509990187.

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AbstractIn contemporary epistemology of religion, evidentialism has been included in a wider critique of traditional foundationalist theories of rational belief. To show the irrelevance of evidentialism, some critics have offered alternatives to the foundationalist approach, prominent among which is Alvin Plantinga's ‘warrant as proper function’. But the connection between evidentialism and foundationalism has been exaggerated, and criticisms of traditional foundationalism do not discredit evidentialism in principle. Furthermore, appeals to warranted belief imply that the heart of evidentialis

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3

Smuts, Barbara. "Sanctifying the Cosmos." Scientific American 280, no. 5 (1999): 100–102. http://dx.doi.org/10.1038/scientificamerican0599-100.

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4

Ophir, Adi. "On Sanctifying the Holocaust." Tikkun 31, no. 3 (2016): 52. http://dx.doi.org/10.1215/08879982-3628380.

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5

Zelkovitz, Bruce M. "Sanctifying Capitalism in Schooling." Anthropology and Humanism Quarterly 14, no. 3 (1989): 111–12. http://dx.doi.org/10.1525/anhu.1989.14.3.111.

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6

Burns, J. Patout, and Enrique Eguiarte. "La santidad de la Iglesia en la teología norteafricana." Augustinus 56, no. 220 (2011): 21–38. http://dx.doi.org/10.5840/augustinus201156220/2214.

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The article deals with the great challenge that North African Christianity faced in identifying a social group which held and exercised the sanctifying power of Christ in the church. It discusses briefly Tertullian's community, Cyprian’s ideas, Donatist’s approach, and the theological Services of Optatus, and Augustine, who was able to establish a link between fidelity, moral living, and sanctifying power.

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7

Carole Lynn Stewart. "“The Quintessence of Sanctifying Grace”." Journal of Africana Religions 1, no. 3 (2013): 348. http://dx.doi.org/10.5325/jafrireli.1.3.0348.

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8

Doran, Robert M. "Sanctifying Grace, Charity, and Divine Indwelling." Lonergan Workshop 23 (2009): 165–94. http://dx.doi.org/10.5840/lw2009237.

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9

Williams, Andrew Ray. "Sanctifying interpretation: Vocation, holiness, and scripture." Journal of the European Pentecostal Theological Association 38, no. 2 (2017): 184–85. http://dx.doi.org/10.1080/18124461.2017.1419121.

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10

Jacobs-Vandegeer, Christiaan. "Sanctifying Grace in a “Methodical Theology”." Theological Studies 68, no. 1 (2007): 52–76. http://dx.doi.org/10.1177/004056390706800103.

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11

Ahrens, Stephan. "The sanctifying effect of Federico Fellini." Journal of Italian Cinema & Media Studies 9, no. 1 (2021): 101–15. http://dx.doi.org/10.1386/jicms_00053_1.

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This article explores the public image of Federico Fellini in post-war Germany. While Italy was a recurring topic in German cinema, Italian movies were almost absent. This situation changed with the introduction of Fellini’s films in West Germany. Fellini was an important mediator between German and Italian culture as he and Giulietta Masina were promoted as an ingenious couple. The article considers the special situation of West German film culture in the 1950s, which was distinguished by a high degree of commercialisation. Film theoretical concepts such as auteur theory were hardly discussed

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12

Limouris, Gennadios. "The Sanctifying Grace of the Holy Spirit." Ecumenical Review 42, no. 3-4 (1990): 288–97. http://dx.doi.org/10.1111/j.1758-6623.1990.tb02658.x.

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13

Singh, Rohit. "Sanctifying Minority Status in the Himalayan Ummah." HIMALAYA 38, no. 2 (2018): 76–89. https://doi.org/10.2218/himalaya.2018.7909.

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Drawing on ethnographic data, this article argues that the Shia in Leh, Ladakh employ religious ceremonies such as Eid al-Ghadeer to construct a sense of sacred community and a sanctified minority status within the Himalayan ummah. Religious discourses pertaining to minority-hood are central to how locals define and redefine themselves in the context of modernity in the Himalaya. Further, the ceremonial embrace of their minority status engenders discourses through which the Shia define their relationships to local Buddhists, local Sunnis, and broader global audiences.

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14

Yıldırım, Burcu, Laurel D. Hackley, and Sharon R. Steadman. "Sanctifying the House: Child Burial in Prehistoric Anatolia." Near Eastern Archaeology 81, no. 3 (2018): 164–73. http://dx.doi.org/10.5615/neareastarch.81.3.0164.

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15

David Mech, L. "Is science in danger of sanctifying the wolf?" Biological Conservation 150, no. 1 (2012): 143–49. http://dx.doi.org/10.1016/j.biocon.2012.03.003.

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16

Blamires, Alcuin, and David Aers. "Sanctifying Signs: Making Christian Tradition in Late Medieval England." Modern Language Review 101, no. 4 (2006): 1085. http://dx.doi.org/10.2307/20467046.

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17

Calvert, Isaac. "Sanctifying Security: Jewish Approaches to Religious Education in Jerusalem." Religions 10, no. 1 (2019): 23. http://dx.doi.org/10.3390/rel10010023.

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While Schmitt’s Political Theology paints modern theories of the state as secularized theological concepts, prominent threads of Jewish religious education in 20th century Jerusalem have moved in a different direction, that is, toward the re-sacralization of such secularized theological concepts. Orthodox Jewish schools in Jerusalem, or yeshivot, take an orthopractic approach to religious education as informing all aspects of life, rather than a delimited set of doctrines or beliefs. As such, questions of security fall within the purview Jewish religious education. To look more closely at the

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18

Ricke, Joe, and David Aers. "Sanctifying Sings: Making Christian Tradition in Late Medieval England." Sixteenth Century Journal 37, no. 1 (2006): 293. http://dx.doi.org/10.2307/20477819.

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19

Umar Farouq, Haruna, Ahmad Arifin Sapar, and Muhammad A. Rasheed Qomoos. "Sanctifying Microstructure in the Qur’anic Discourse: A Contextual Study." Al-Dad Journal 5, no. 1 (2021): 109–21. http://dx.doi.org/10.22452/aldad.vol5no1.9.

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This research is an analytical analysis of Surat Al-Baqarah Verse No. 214, with an explanation of its situational context. This study aims to demonstrate the aspects of contextual analysis and its continuous horizons that are provided not only by the macro-structure of discourse, which is represented by default rules and semantics of rhetorical terms, but also by the micro-structure of discourse, which is represented by default rules and semantics of rhetorical terms. We recognize the perspectives, distinctions, and elements that are employed in lighting the discourse to impair the speaker's g

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20

Blackwood, Jeremy W. "Sanctifying Grace, Elevation, and the Fifth Level of Consciousness." Method 2, no. 2 (2011): 143–62. http://dx.doi.org/10.5840/method2011224.

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21

Guardia, David M. La. "Advance on Chaos: The Sanctifying Imagination of Wallace Stevens." Poetics Today 7, no. 1 (1986): 181. http://dx.doi.org/10.2307/1772112.

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22

Watson, Nicholas. "Sanctifying Signs: Making Christian Tradition in Late Medieval England." Journal of English and Germanic Philology 106, no. 3 (2007): 394–97. http://dx.doi.org/10.2307/27712674.

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23

Spencer, H. L. "Review: Sanctifying Signs: Making Christian Tradition in Late Medieval England." Review of English Studies 56, no. 223 (2005): 138–40. http://dx.doi.org/10.1093/res/hgi023.

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24

Walker, Alan G., Megan N. Jones, Karl L. Wuensch, Shahnaz Aziz, and John G. Cope. "Sanctifying Work: Effects on Satisfaction, Commitment, and Intent to Leave." International Journal for the Psychology of Religion 18, no. 2 (2008): 132–45. http://dx.doi.org/10.1080/10508610701879480.

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25

Hudson, Anne. "Review: Sanctifying Signs: Making Christian Tradition in Late Medieval England." English Historical Review 120, no. 485 (2005): 123–25. http://dx.doi.org/10.1093/ehr/cei015.

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26

Emmerson, Richard Kenneth. "Sanctifying Signs: Making Christian Tradition in Late Medieval England (review)." Catholic Historical Review 91, no. 1 (2005): 155–57. http://dx.doi.org/10.1353/cat.2005.0101.

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27

Mather, Hannah R. K. "Sanctifying Interpretation: Vocation, Holiness, and Scripture, by Chris E.W. Green." PNEUMA 39, no. 4 (2017): 562–64. http://dx.doi.org/10.1163/15700747-03904011.

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28

Trader, Caitlyn. "Suffering with Christ: A Christocentric Approach to Palliative Care and Hospice." Ethics & Medics 48, no. 11 (2023): 1–3. http://dx.doi.org/10.5840/em2023481118.

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Palliative care and hospice are growing fields in health care. Both require special attention from medical professionals with an understanding of suffering as a gift. The author explores the end-of-life care through a Christocentric lens that sees the whole person: body and soul. The objective is to embrace the unavoidable struggle that the end of life brings with an eye to the sanctifying nature of suffering.

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29

Coulter, Dale. "Baptism, Conversion, and Grace: Reflections on the "Underlying Realities" Between Pentecostals, Methodists, and Catholics." Pneuma 31, no. 2 (2009): 189–212. http://dx.doi.org/10.1163/027209609x12470371387723.

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AbstractThe past four decades of dialogue between Methodists and Catholics as well as Pentecostals and Catholics reveal a shared soteriological substructure between each communion that is grounded in pneumatology. This article explores the shared substructure in order to point out the inherent tensions it raises with respect to baptism and conversion and then offer a possible solution as a way to advance the dialogues. The initial claim being made is that a tension exists in each communion between their commitment to the prevenient activity of the Spirit and their commitment to the sanctifying

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30

Stoeber, Michael. "Theopoetics as Response to Suffering: the Visual Art of Käthe Kollwitz in the Reformation of Practical Theodicy." International Journal of Practical Theology 23, no. 1 (2019): 24–38. http://dx.doi.org/10.1515/ijpt-2018-0032.

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Abstract This article responds to Heather Walton’s impassioned call to form and reform practical theology via bricolage in the creative arts. It illustrates the epiphanic role of the visual art of Käthe Kollwitz (1867–1945) in transforming suffering. Following a brief outline of Kollwitz’s life, the paper explores the theopoetic power of her art in relation to practical theodicy: in terms of its social activist dynamics, deeply compassionate context, sanctifying and consoling powers, and numinous-mystical affections.

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31

Rice, Monte Lee. "Sanctifying Interpretation: Vocation, Holiness, and Scripture, by Chris E. W. Green." Pneuma 44, no. 1 (2022): 142–45. http://dx.doi.org/10.1163/15700747-04401015.

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32

Lawton, David. "Sanctifying Signs: Making Christian Tradition in Late Medieval England. David Aers." Speculum 81, no. 3 (2006): 796–97. http://dx.doi.org/10.1017/s0038713400015712.

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33

Porter, Steven L., and Brandon Rickabaugh. "The Sanctifying Work of the Holy Spirit: Revisiting Alston’s Interpersonal Model." Journal of Analytic Theology 6 (July 19, 2018): 112–30. http://dx.doi.org/10.12978/jat.2018-6.181913151407a.

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Of the various loci of systematic theology that call for sustained philosophical investigation, the doctrine of sanctification stands out as a prime candidate. In response to that call, William Alston developed three models of the sanctifying work of the Holy Spirit: the fiat model, the interpersonal model, and the sharing model. In response to Alston’s argument for the sharing model, this paper offers grounds for a reconsideration of the interpersonal model. We close with a discussion of some of the implications of one’s understanding of the transforming work of the Holy Spirit for practical

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34

Russell, J. Stephen. "Book Review: Sanctifying Signs: Making Christian Tradition in Late Medieval England." Christianity & Literature 56, no. 2 (2007): 365–67. http://dx.doi.org/10.1177/014833310705600214.

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35

Timmis, Patrick. "Sanctifying Rites in Milton’s A Masque Presented at Ludlow Castle, 1634." Christianity & Literature 68, no. 2 (2018): 193–212. http://dx.doi.org/10.1177/0148333118790583.

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This article seeks to challenge Stanley Fish’s picture of the heroine of Milton’s Comus as a complete and immaculate soul, and thus a static one with no need to grow. In conversation with Book II of Edmund Spenser’s Faerie Queene, I argue that Milton presents the Christian virtues as developed through the ritual enactment of prevenient grace. Thus, the pattern for the Lady’s growth into sanctified maturity is a ceremonial or even liturgical movement intended to lead masquers and audience heavenward.

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36

Lusia Hari Astuti. "Peningkatan Kreativitas dan Hasil Belajar Siswa Pada Materi Gereja Menguduskan Dengan Metode PBL Fase F SMAN 1 Siluq Ngurai." PROSIDING SEMINAR NASIONAL PENDIDIKAN DAN AGAMA 4, no. 2 (2023): 864–77. http://dx.doi.org/10.55606/semnaspa.v4i2.1340.

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This research aims to investigate the improvement of students' creativity and learning outcomes on the topic of Sanctifying the Church through the implementation of the Problem-Based Learning (PBL) method in Phase F at SMAN 1 Siluq Ngurai. The study adopts a reflective classroom action research design. The subjects of the research are students of class XI in Phase F at SMAN 1 Siluq Ngurai. Data collection involves observation and tests, and the obtained data are analyzed descriptively. The research findings reveal that the application of the Problem-Based Learning (PBL) model enhances both cre

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37

Green, Chris E. W. "The Miracle of Mercy and the Mandate of Justice." Journal of Pentecostal Theology 30, no. 1 (2021): 44–53. http://dx.doi.org/10.1163/17455251-30010004.

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Abstract Daniela Augustine’s The Spirit and the Common Good continues her project of imagining the Christian life as a life given to iconizing the creator and thus sanctifying the creation. Drawing on the deep sources of Orthodox theology and post-modern philosophy, she casts a vision of the common good drawn by the church’s participation in the Spirit’s ‘world-mending artistry’. This review asks what her work means for American Pentecostals in the context of the current social upheaval and political reckoning.

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38

Doran, Robert M. "Addressing the Four-Point Hypothesis." Theological Studies 68, no. 3 (2007): 674–82. http://dx.doi.org/10.1177/004056390706800310.

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The author accepts two of Charles Hefling's corrections, but the second in a qualified fashion: Lonergan's appeal to love as a starting point for the psychological analogy is open to an analogy based in religious love. Christiaan Jacobs-Vandegeer's article in the March 2007 issue of this journal highlights the distinction of sanctifying grace and charity. The author here amplifies that distinction more than in his previous article. Neil Ormerod's theological arguments for the distinction and the hypothesis based on it are warmly welcomed.

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39

Shcherbanyuk, Oksana, and Laura Bzova. "Teisingumo prieinamumas per teismų praktikos ir teisės teorijos prizmę." Teisė 128 (October 5, 2023): 158–70. http://dx.doi.org/10.15388/teise.2023.128.11.

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This article discusses the access to justice, perceived as a human right. It is argued that this fundamental right is now part of today’s jus cogens. The idea of jus cogens can be a highly beneficial tool for sanctifying the existence of a normative hierarchy in the international arena, which is traditionally viewed as a set of purely horizontal relations between states. As soon as a norm or a principle acquires the character of jus cogens, it obliges the entire international community, requiring states to adapt their laws and legal practice.

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40

Potrzebowski, Grzegorz. "Anamnetyczny charakter obrzędów chrzcielnych." Teologiczne Studia Siedleckie XIV (2017) 14, no. 2017 (2021): 52–75. https://doi.org/10.5281/zenodo.4724609.

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<strong>Anamnestic character of baptism ceremonies</strong> Baptism is one of the seven sacraments of the Catholic Church. It is an effective sign of sanctifying grace. It introduces into the mystery of death and Resurrection of Jesus Christ. Baptism ceremonies have mistagogical character. The sign of cross made on the foreheads of neophytes, processions, as well as words of God and baptism ceremonies which explain sacramental ablution help to understand that the baptism allows us to participate in God’s sonship and in the priestly, prophetic and pastoral mission of incarnated Son of God

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41

Blamires, Alcuin. "Sanctifying Signs: Making Christian Tradition in Late Medieval England by David Aers." Modern Language Review 101, no. 4 (2006): 1085–86. http://dx.doi.org/10.1353/mlr.2006.0230.

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42

Poornima, Rajendran. "Piezosurgery – a sanctifying invention for osseous surgeries in periodontics and implant dentistry." Tanta Dental Journal 18, no. 2 (2021): 60. http://dx.doi.org/10.4103/tdj.tdj_31_20.

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43

Fones-Wolf, E., and K. Fones-Wolf. "Sanctifying the Southern Organizing Campaign: Protestant Activists in the CIO's Operation Dixie." Labor: Studies in Working-Class History of the Americas 6, no. 1 (2009): 5–32. http://dx.doi.org/10.1215/15476715-2008-043.

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44

Coolman, Boyd Taylor. "Sanctifying Signs: Making Christian Tradition in Late Medieval England – By David Aers." Religious Studies Review 33, no. 3 (2007): 251. http://dx.doi.org/10.1111/j.1748-0922.2007.00204_25.x.

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45

Gomes, Jean Francesco A. L. "On Christian Engagement with Digital Technologies: A Reformed Perspective." Unio Cum Christo 7, no. 1 (2021): 43. http://dx.doi.org/10.35285/ucc7.1.2021.art3.

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This essay proposes that the Reformed theology of ordinary life has promising principles that can be applied to the recent challenges of the digital age. It first examines how contemporary scholars have grappled with the challenges posed by virtual life, highlighting their Advantages and disadvantages. Then, it suggests that the Reformed attitude for sanctifying ordinary life leads Christians inevitably to embrace discipline in their use of technology. The author recommends digital resistance and digital intentionality as judicious parameters for Christian engagement in a digital age. KEYWORDS

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46

Osmundsen, Gary. "Sanctification as Joint Agency with the Triune God." Philosophia Christi 21, no. 2 (2019): 325–54. http://dx.doi.org/10.5840/pc201921231.

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If humans are sanctified by a triune God, part of the success of spiritual formation depends on understanding how one’s agency depends upon the Trinity. Some sanctifying actions require causal notions like “obedience,” “yielding,” “participation,” and “cooperation.” So, how is a Christian going to understand them? The purpose of this paper, then, is twofold: (1) develop a model of agency that provides an adequate account of understanding how one’s agency depends upon the Trinity; and (2) explain how this model can increase the reliability of one’s perceptual capacities to perceive one’s agency

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47

de Jong, John Hans. "Sanctified or Dedicated? הקדישׁ in Zephaniah 1:7". Vetus Testamentum 68, № 1 (2018): 94–101. http://dx.doi.org/10.1163/15685330-12341308.

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Abstract Zephaniah 1:7 uses the Hiphil stem of קדשׁ to describe Yahweh sanctifying his guests at a sacrificial meal that he himself has prepared. This is a highly unusual use of קדשׁ Hiphil as it is the Piel and Hitpael stems of קדשׁ that are always used in the ot to describe people entering a holy state in order to participate in cultic activity. The use of the Hiphil signifies that at this sacrificial meal the guests are not sanctified for cultic participation but have rather been dedicated irrevocably to Yahweh, which means they are the sacrifice.

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48

Mitchell, Philip Irving. "Book Review: Sanctifying the World: The Augustinian Life and Mind of Christopher Dawson." Christianity & Literature 59, no. 2 (2010): 369–71. http://dx.doi.org/10.1177/014833311005900224.

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49

Baumel-Schwartz, Judith Tydor. "Celebrating Life, Sanctifying Death, and Creating Identity Through Two Forms of Holocaust Commemoration." Journal of Jewish Identities 16, no. 1-2 (2023): 149–64. http://dx.doi.org/10.1353/jji.2023.a898143.

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50

Webster, John. "Illumination." Journal of Reformed Theology 5, no. 3 (2011): 325–40. http://dx.doi.org/10.1163/156973111x608543.

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Abstract Illumination of the reader of Scripture is best understood as an element in the economy of the Holy Spirit who renews human intelligence. The Spirit who illuminates the mind is (1) the eternal Spirit who shares in the divine nature and the divine wisdom; (2) the one who gives life to rational creatures, sustaining creaturely intellectual movement, regenerating created intellectual nature and overcoming ignorance and darkness. As the Spirit of revelation, he oversees the production of Holy Scripture and the processes of its reception, enabling created intelligence to know the divine mi

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