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Journal articles on the topic 'Society of Christian Israelites'

Author: Grafiati

Published: 4 June 2021

Last updated: 28 July 2025

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1

Lockley, Philip. "Histories of Heterodoxy: Shifting Approaches to a Millenarian Tradition in Modern Church History." Studies in Church History 49 (2013): 377–88. http://dx.doi.org/10.1017/s0424208400002242.

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In 1956, the Society for the Promotion of Christian Knowledge published a work chronicling a subject billed as ‘an unrecorded chapter of Church history’. The author was an elderly Anglican clergyman, George Balleine. The book was Past Finding Out: The Tragic Story of Joanna Southcott and her Successors.Before Balleine, the early nineteenth-century figure of Joanna Southcott, and her eventually global religious movement, had garnered scant mainstream attention. The most extensive work was Ronald Matthews’s rudimentary analysis of Southcott and five other ‘English Messiahs’ in a 1936 contributio

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Dosoudil, Jiří. "The Stranger in the Bible: The Needy and the Brother." AUC THEOLOGICA 12, no. 1 (2022): 83–100. http://dx.doi.org/10.14712/23363398.2022.19.

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The article explores the Bible’s relationship to immigrants and people perceived by society as foreigners. The topic is addressed against the backdrop of ongoing society-wide discussions about helping people who have been forced to leave their homes as a result of the February 2022 Russian aggression in Ukraine: outlining how the Bible addresses the issue of acceptance and coexistence with refugees and immigrants is intended primarily as a contribution to the debate in a Christian forum. It shows that the Old Testament society, as long as they were willing to accept the required way of life, t

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Romano, John F. "Baptizing the Romans." Acta ad archaeologiam et artium historiam pertinentia 31 (December 31, 2019): 43–62. http://dx.doi.org/10.5617/acta.7799.

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This article focuses on Ordo Romanus XI, a liturgical script that describes the process for performing baptism. Including its preparatory meetings. First, the essay discusses the context in which the source was created, and second draws on its evidence to understand elements of the society of its origin. It is argued that the source was composed in the city of Rome in the second half of the seventh century, and it was intended to introduce innovations into the celebration and conception of baptism there. While previous research has characterized the source as one milestone in the history of ba

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Pane, Pranada. "KETETAPAN DAN PERATURAN DALAM KITAB ULANGAN 12-28 SERTA IMPLEMENTASINYA DALAM PEMBINAAN WARGA GEREJA." JURNAL IMPARTA 3, no. 2 (2025): 144–57. https://doi.org/10.61768/mz4a2780.

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In the explanation of the Book of Deuteronomy 12-28, it tells about the decrees and regulations given by the Lord God to the Israelites and this was conveyed through Moses. This is conveyed with the aim of guiding their lives in obedience to Allah and the formation of a just society. These provisions cover various aspects, ranging from correct worship, social rules, family law, to instructions regarding moral and ethical life. The discussion in these articles emphasizes the importance of pure worship of God, protection of the weak, and enforcement of just laws in Israeli society. In the contex

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Triana, Ike Alit, and Henrikus Joko Yulianto. "Myth as a Revelation of Spiritual Values for Today’s Human Life Reflected on Sarah H. Bradford’s "Harriet Tubman: The Moses of Her People"." Rainbow: Journal of Literature, Linguistics and Cultural Studies 8, no. 2 (2019): 69–74. http://dx.doi.org/10.15294/rainbow.v8i2.33844.

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America is a country with Christianity as the major religion. It is the fact that Moses in Christian myth has an important role to the religion of this country. The United States President Harry Truman wrote in 1950 that the fundamental basis of the laws of the United States was the Ten Commandments that were given to Moses. America is also known for the country of freedom. Besides, American freedom has a unique historical story which is about slavery. Harriet Tubman: The Moses of Her People novel depicts the journey and struggle of Harriet in liberating African American slaves. This study aim

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Afridi, Mehnaz M. "Foreigners and Their Food." American Journal of Islam and Society 29, no. 4 (2012): 93–95. http://dx.doi.org/10.35632/ajis.v29i4.1181.

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Are dietary religious laws an obstacle to community relations between membersof the Abrahamic faiths? The new edition of Pierre Birnbaum’s Le Peupleet Les Gros, under the title Genèse du Populisme (Hachette Pluriel: 2012) exploreshow eating pork in Paris and other cities can be read as a sign of identitycrisis in French society, as a way of excluding from the public space thosewho are different, in this case Jews and/or Muslims who follow dietary lawsforbidding its consumption. Similarly, in Foreigners and Their Food: ConstructingOtherness in Jewish, Christian, and Islamic Law, the question of

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Vonach, Andreas. "From a Sacrificing Society towards a Praying Community: A Movement within Hellenistic Judaism as a Model for Today's Christianity?" Jnanadeepa: Pune Journal of Religious Studies July-Dec 2011, Vol 14/2 (2011): 57–78. https://doi.org/10.5281/zenodo.4284197.

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Based on his personal experience in India, the au- thor studies the transition from a “sacrificing society” to a  “praying community” within the Hellenistic Judaism. Then he tries to apply it to today’s church. First the author shows how the ancient Israelites made and experienced the shift from a religion of Jerusalem centred cultic offerings to a world wide spread Jewish community with common and private prayers as focus of their identity and solidarity. Then he raises the question if this process may function as a model for our future hope, faith

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Setio, Robert. "Feeding the Dead as a Complementary Practice to Worshipping Yahweh: Deuteronomy 26:14 Revisited." Biblical Theology Bulletin: Journal of Bible and Culture 53, no. 1 (2023): 16–23. http://dx.doi.org/10.1177/01461079231154589.

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Within Christian tradition, particularly Protestant, the ritual of making offerings to the dead (i.e., feeding the dead) is often seen as contrary to Christian faith. Justification for this view is often taken from Deuteronomy 26:14. This verse details a pledge to avoid making offerings to the dead out of loyalty to Yahweh. Thus, I review the academic literature on the rationale behind this pledge to explore whether feeding the dead is contrary to the worship of Yahweh. To this end, I will discuss several studies regarding the ritual of feeding the dead in ancient Israelite society that use ar

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Katz, Yaacov. "Religious and Heritage Education in Israel in an Era of Secularism." Education Sciences 8, no. 4 (2018): 176. http://dx.doi.org/10.3390/educsci8040176.

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Israel as a unique country composed of a religiously heterogeneous society of native-born Israelis whose parents arrived in the country before the declaration of Israel as an independent state in 1948 and immigrant Jews coming from countries spread throughout the world, mainly from the early 1960s until the present time, as well as Arab Moslem, Arab Christian, and Druze citizens born in the country. The Jewish population consists of secularized Jews who are almost totally estranged from the Jewish religion; traditional Jews who identify with the Jewish religion; religious modern orthodox obser

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DINULESCU, Iulian. "RELIGION AND POLITICS IN THE CONTEXT OF THE 6 JANUARY 2021 ASSAULT ON THE US CONGRESS." Strategic Impact 79, no. 2 (2021): 78–92. http://dx.doi.org/10.53477/1841-5784-21-05.

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On January 6, 2021, an angry mob attacked security forces and stormed the United States Congress, a significant portion of which carried placards containing Christian symbols and manifested ultra-religious conduct. The crowd chanted religious slogans and songs mixed with extremist ideological-political landmarks, QAnon conspiracy theories and racist attitudes. The protesters also followed a ritual found in the Bible, in the Old Testament, in the book of Joshua Navi, an Israelite leader to whom God indicated how he would conquer the City of Jericho, full of corrupt and fornicating people if he

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Mangililo, Ira D. "The Lost-Sisters in the Public Sphere: a Study of Socio-Theological Christianity on the Roles of Women’s Politics." Jurnal Perempuan 19, no. 3 (2014): 207–19. http://dx.doi.org/10.34309/jp.v19i3.72.

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The purpose of this paper is to understand the role of Indonesian Christian women in the public sphere, especially in the realm of politics. This article aims to reconstruct the role of Israelite women who lived in pre-monarchic Israel using sociological, social science, anthropological, and archeological methods. The result of my analysis shows that the demands of war that occurred continuously in the territory of ancient Israel and the opening of new land in the mountainous regions of Israel required the active participation of women to not only be involved in the reproduction but also the p

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Rouse, Christopher. "Scripture and the Disabled: Redeeming Mephibosheth's Identity." Journal of Pentecostal Theology 17, no. 2 (2008): 183–99. http://dx.doi.org/10.1163/174552508x377484.

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AbstractDisabled individuals form a constituency often marginalized in society. The Christian Church must realize that participation in the missio dei, requires the redemption of individual identity. Thus, societal structures which produce stigmatizing labels must be challenged appropriately. Pentecostals also face unique challenges in regards to the relationship between 'healing' and 'disability'. Focusing upon the story of Mephibosheth, one can construct a 'redemptive reading' which allows for the voice of the disabled to be redeemed. A Foucaultan lens is employed to account for issues of po

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Astren, Fred. "The Gibeonite Gambit." Journal of Medieval Worlds 1, no. 2 (2019): 3–26. http://dx.doi.org/10.1525/jmw.2019.120002.

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Embedded in the literature of Muslims, Christians, and Jews are historicized narratives that purport to rationalize and contextualize the place of minority and sectarian groups in medieval Islamic society. Among these are those that, at first reading, tell the story of an intentional fictionalizing of history on the part of a minority group with the intent to deceive Muslim authorities and thereby gain advantage. A prototype for this narrative strategy is observed in the Book of Joshua, wherein the “pagan” Gibeonites employ a ruse to secure recognition and protection from the conquering monoth

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Mustapha, Ridwan Olamilekan. "Renaissance of Islam in North Africa: A Historical and Religious Analysis." Dirasah International Journal of Islamic Studies 3, no. 1 (2025): 18–29. https://doi.org/10.59373/drs.v3i1.41.

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This paper explores the renaissance and development of Islam in North Africa, focusing on historical accounts and religious narratives that predate the arrival of Islam through ‘Amr bin ‘Ᾱṣ under the caliphate of ‘Umar. This study is driven by the need for a deeper understanding of how Islam in North Africa underwent historical transformations, from its early introduction to the detailed development of Islamic laws and traditions. Some historians argue that Islam was introduced earlier through migration to Abyssinia, although it was not adopted as a way of life. Other perspectives, such as Nma

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Goitein, Tal. "Verus Israel: The Plague of Darkness in the Sarajevo Haggadah." Ars Judaica 20 (November 2024): 1–19. https://doi.org/10.3828/arsjudaica.2024.20.2.

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This study identifies the image of the plague of darkness in the Sarajevo Haggadah as a response to Christian missionizing, which in fourteenth-century Spain largely revolved around the question of who is Verus Israel . I argue that, as configured here, the image of darkness aimed to strengthen the faith of the Haggadah’s owner and his family in the face of contemporary Christian conversion strategies. The contrasting consequences of the plague for the Egyptians and the Israelites in the image convey the message that, contrary to Christian claims, God has chosen the Israelites as his people fo

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Bornau, Joel. "The Israelites & the Nations." Vanguard Journal of Theology & Ministry 3, no. 1 (2025): 27–48. https://doi.org/10.29173/vjtm94.

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The present essay is primarily an attempt to define biblical Israel. Because of recent events in the Middle East, namely, the attacks on 7 October 2023, and the unfolding war in Gaza, the work aims to be a resource for both pastors and practitioners who seek a more comprehensive biblical understanding of how ‘Israel’ is used in the Bible, and how this differs from the modern State of Israel. Through briefly surveying the origins of Christian Zionism and the use of ‘Israel’ in the Hebrew Bible and New Testament, the author contends for clarity on what is meant by ‘Israel’ in current Christian d

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Elliott, John. "Jesus the Israelite Was Neither a `Jew' Nor a `Christian': On Correcting Misleading Nomenclature." Journal for the Study of the Historical Jesus 5, no. 2 (2007): 119–54. http://dx.doi.org/10.1177/1476869007079741.

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AbstractDistinguishing between insider and outsider groups and their differing nomenclatures is essential for accurate interpretation and translation. Jesus and his earliest followers, evidence demonstrates, were called `Israelites', `Galileans' or `Nazoreans' by their fellow Israelites. `Israel', `Israelites' were the preferred terms of self-designation among members of the house of Israel when addressing other members—not `'Ιουδαιος', `Jew' or `Judaism'. Modern interpreters and translators of the Bible, it is argued, should respect and follow this insider preference. 'Ιουδαιος , an outsider

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18

Davis, Ellen F. "Identity and Eating: A Christian Reading of Leviticus." Studies in Christian Ethics 30, no. 1 (2016): 3–14. http://dx.doi.org/10.1177/0953946816674145.

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Israelites lived intimately with their livestock, as members of a single household, and this had an effect on their understanding of human identity—as Leviticus expresses it, of God’s call to Israel to be holy. Leviticus treats eating and ritual sacrifice as practices of embodied holiness, elements of an enacted symbol system designed to enable Israelites to live with integrity before God and in relation to nonhuman animals. The understanding expressed through that system is genuinely agrarian: humans find their wellbeing and their identity in relation to the wellbeing of the land and its nonh

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Neusner, Jacob. "Judaic Social Teaching in Christian and Pagan Context." Review of Rabbinic Judaism 6, no. 2 (2003): 251–81. http://dx.doi.org/10.1163/157007003772042104.

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AbstractThe social teaching of Rabbinic Judaism takes up the narrative of the Torah and recasts it into an account of the norms of Israel's social order. Its recapitulation of the Torah's story regulates relationships between Israelites and corporate Israel, among Israelites in their units of propagation and production, and between corporate Israel and the ever-present, always-sentient God. The details coalesce to yield a clear picture of an entire social order, its relationships and its points of stability and order. To treat any detail apart from its larger context is to miss its point. That

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Saner, Andrea D. "Of Bottles and Wells: Hagar's Christian Legacy." Journal of Theological Interpretation 11, no. 2 (2017): 199–215. http://dx.doi.org/10.5325/jtheointe.11.2.0199.

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ABSTRACT What place should Hagar have in Christian theology? On one hand, she is the first person in Scripture to whom an angel of the Lord appears; she even names the “God of Seeing” who meets her (Gen 16:13). On the other hand, Hagar is a symbol of the law that leads to slavery, and those who live in the freedom of Christ should cast her out (Gal 4:29). I argue that Christians should conceive of Hagar's place in theology in relation to Christ and through spiritual reading of the Hagar narratives in Genesis. Literary correspondence between the narratives in Gen 16:1–16 and 21:8–21 and account

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Scheil, Andrew P. "Anti-Judaism in Ælfric's Lives of Saints." Anglo-Saxon England 28 (December 1999): 65–86. http://dx.doi.org/10.1017/s026367510000226x.

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Anti-Judaism existed in Anglo-Saxon England without the presence of actual Jewish communities. The understanding of Jews and Judaism in Anglo-Saxon England is therefore solely a textual phenomenon, a matter of stereotypes embedded in longstanding Christian cultural traditions. For instance, consider the homily De populo Israhel (written between 1002 and 1005), a condensation and translation of selections from Exodus and Numbers by the prolific monk Ælfric of Eynsham (c. 955–c. 1020). The text narrates the tribulations of the Israelites in the desert: Ælfric explains that although God ‘worhte f

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Pažėraitė, Aušra. "ŠVENTOJI ISTORIJA VS. SEKULIARIOJI ISTORIJA: SENOVĖS IZRAELITŲ PRIEŠISTORĖS IR ISTORIJOS ISTORIOGRAFINĖS KONTROVERSIJOS." Religija ir kultūra 4 (January 1, 2007): 60–74. http://dx.doi.org/10.15388/relig.2007.0.2800.

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Straipsnyje pateikta šiuolaikinės vadinamųjų Biblijos mokslininkų maksimalistų ir minimalistų stovyklų diskusijos, liečiančios Senovės izraelitų istoriją, apžvalga. O būtent kai kurie modernių laikų žemyninės Europos ir Amerikos Biblijos mokslo plėtotės aspektai ir naujos prieigos, kilusios žemyninėje Europoje XX a. aštuntojo dešimtmečio pradžioje. Straipsnyje argumentuojama, kad ši naujoji prieiga, atskirdama senovės izraelitų istorijos mokslinius tyrimus nuo biblinės tos istorijos vizijos, turėtų būti artimas rabinų iki-moderniam a-istoriniam Tanakho skaitymui. Kita vertus, galima sutikti, k

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Spiegel, Flora. "The tabernacula of Gregory the Great and the conversion of Anglo-Saxon England." Anglo-Saxon England 36 (November 14, 2007): 1–13. http://dx.doi.org/10.1017/s0263675107000014.

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AbstractIn a famous letter to his missionaries in England, Pope Gregory the Great suggested that the newly converted Anglo-Saxons should be encouraged to build small huts, or ‘tabernacula’, in conjunction with Christian festivals. He seems to have associated these structures with the Jewish festival of Sukkot, reflecting a missionary strategy modelled on both the biblical conversion of the Israelites and on Gregory's own proselytizing approach towards the Jews of Rome. Gregory's instructions are discussed in the light of historical writings and archaeological evidence, which suggest that ‘tabe

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Morcov, Elena. "Divine revelation in the Judeo-Christian tradition." Technium Social Sciences Journal 51 (November 8, 2023): 334–41. http://dx.doi.org/10.47577/tssj.v51i1.10167.

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The fundamental idea of God's revelation to people is expressed from a theological and semantic perspective through the concept of Revelation. The revelation of the Old Testament must be interpreted in a missionary vision with a universal character, especially when it comes to the fields of theology, anthropology, and ecclesiology. Here, messianism, that is, the expectation of God's salvation for all peoples, finds fulfillment in the historical context. The Old Testament is presented as the main way God communicated with the patriarchs and prophets using various means. This communication was

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Prentiss, Craig R. "Coloring Jesus: Racial Calculus and the Search for Identity in Twentieth-century America." Nova Religio 11, no. 3 (2008): 64–82. http://dx.doi.org/10.1525/nr.2008.11.3.64.

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Though typically seen as representing two ends of an ideological spectrum, the Shrine of the Black Madonna Pan-African Orthodox Christian Church and the Christian Identity movement both filter their biblical exegesis through the prism of racial imaginations shaped by American culture. This article argues that while each movement is commonly classified as propagating extremist perspectives, they are engaged, in fact, in hermeneutical strategies that have an ancient pedigree and are grounded in practices of social exclusion and separation commonplace in the Bible. Though the social boundaries cr

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Janialdi Apner, Grets. "RECONSTRUCTION OF SOCIAL THEOLOGY BASED ON TORAH REGARDING CHRISTIAN PRESENCE IN THE ISSUES OF VIOLATIONS OF HUMAN RIGHTS." Jurnal Teologi 11, no. 1 (2022): 81–100. http://dx.doi.org/10.24071/jt.v11i01.4434.

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This article offers a reconstruction of social theology in Christianity as a theological response to human rights violations in Indonesia. Human rights are universal and fundamental in humanity issues that can be a locus for Christians to do theology. For this reason, any forms of human rights violation are not just a violation of law and social orders but also theological issues that require an earnest response from religious people, including Christians. Therefore, the reconstruction of social theology in this writing will be using the biblical study method of the Torah and its role in the a

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Zucker, David J. "Exodus 32:7-14. God to Moses, “your people.” Moses to God, “(No) Your people.”: Explanations Across the Ages." Biblical Theology Bulletin: Journal of Bible and Culture 54, no. 4 (2024): 260–72. https://doi.org/10.1177/01461079241296534.

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Exodus 32:7-14 relates the narrative of the dialogue between God and Moses atop Sinai, as Aaron and the Israelites, at the base of the mountain are involved with the golden calf. For well over two millennia Jewish, Christian, and secular sources have sought to understand and explain the dynamics of what is taking place on Mt Sinai. This article looks at a variety of representative samples from the ancient world such as Rewritten Bibles, including Pseudo-Philo’s Biblical Antiquities; rabbinic teachings and midrashim from late antiquity to the Middle Ages; the Patristics (Church Fathers); Targum

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PHILLIPS, ELAINE A. "נתן נפשׁוֹ: Paradigms of Self-Sacrifice in Early Judaism and Christianity". Bulletin for Biblical Research 9, № 1 (1999): 215–31. http://dx.doi.org/10.2307/26422240.

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Abstract Mekilta de Rabbi Ishmael presents Moses and David as key figures whose willingness to sacrifice themselves on behalf of Torah, Israel, the Temple, and justice was exemplary. Attaching their names to these symbols ensured memory and continuity in the face of difficult circumstances. The Sages further suggested that being faithful meant all Israelites' willingness likewise to give themselves. This may have been a subtle response to the Christian communities who were appropriating the symbols of Torah associated with the redemptive process.

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PHILLIPS, ELAINE A. "נתן נפשׁוֹ: Paradigms of Self-Sacrifice in Early Judaism and Christianity". Bulletin for Biblical Research 9, № 1 (1999): 215–31. http://dx.doi.org/10.5325/bullbiblrese.9.1.0215.

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Abstract Mekilta de Rabbi Ishmael presents Moses and David as key figures whose willingness to sacrifice themselves on behalf of Torah, Israel, the Temple, and justice was exemplary. Attaching their names to these symbols ensured memory and continuity in the face of difficult circumstances. The Sages further suggested that being faithful meant all Israelites' willingness likewise to give themselves. This may have been a subtle response to the Christian communities who were appropriating the symbols of Torah associated with the redemptive process.

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Leal, Jônatas Mattos. "Loans, debts and interest: a study on the relevance of Deut. 23:19-20 for Christians today." PRÁXIS TEOLÓGICA 14, no. 1 (2018): e1593. http://dx.doi.org/10.25194/2317-0573.2018v14n1.e1593.

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The relationship of Christians with loans, debts and interest was always a controversial topic. The Old Testament (OT) law dedicates a considerable number of passages to this topic. In a kinsmanship society where survival depended on one another and on the delicate balance between agriculture and production, social justice was a matter of life or death. The text of Deut. 23:19-20 provided directions regarding financial interactions, in the case of one Israelite lending to another fellow citizen or foreigner. Based on the “Progressive Moral Wisdom” method proposed by Roy Gane in his most recent

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Sabella, Bernard. "Palestinian Christians: Realities and Hopes." Studies in Church History 36 (2000): 373–97. http://dx.doi.org/10.1017/s0424208400014546.

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As Palestinian society in the West Bank and Gaza has undergone political transformation from twenty-nine-year-long Israeli occupation to national authority rule, the fifty thousand Christians who make up two per cent of the total Palestinian population in these territories are also witness and party to this transformation. The Israeli-Palestinian accords which made possible this transformation came about, in part, because of the changes that have occurred in the attitudes of both Palestinians and Israelis since 1967 and 1948. But the present period is best characterized as one of transition. T

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Tryl, Fabian. "Od Otniela do Saula. Początki państwowości izraelskiej." Ruch Biblijny i Liturgiczny 58, no. 1 (2005): 5. http://dx.doi.org/10.21906/rbl.569.

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Period after Joshua’s death was very important in history of Israel. Unorganised tribes were been under influences of better-developed Canaanites and only begun to create more monolith society. Additional factors have been dangerous from outside and numerous invasions of enemies so sometimes Israel was a subordinate foreigner ruler.Overcoming particularisms and trying to set against this situations Israelites inducted kind of rulers governing of federations of few tribes, who Bible call “the Judges”. Etymology of this term and similar examples from another regions of ancient Near East sign its

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Modeong, Claudio, Denny Umar, Raphael Pinontoan, Agung Warouw, and Evi Martika Kasiahe. "MAKNA PASKAH YAHUDI DALAM HUBUNGANNYA DENGAN PASKAH KRISTEN MENURUT KITAB KELUARAN 12:1-12." Pineleng Theological Review 1, no. 2 (2024): 207–20. http://dx.doi.org/10.53396/pthr.v1i2.359.

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This article explored the theological and symbolic relationship between Jewish and Christian Passover. Both celebrations is rooted in different traditions, yet deeply interconnected. Based on Exodus 12:1-28, Jewish Passover (Pesach) commemorates the freedom of the Israelites from slavery in Egypt through the ritual of slaughtering an unblemished lamb and applying its blood to the doorposts, symbolizing God's protection and salvation. This celebration also involves the consumption of unleavened bread and bitter herbs, representing the suffering and haste of their escape from Egypt. In Christian

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MOLYNEAUX, GEORGE. "Did the English Really Think They Were God's Elect in the Anglo-Saxon Period?" Journal of Ecclesiastical History 65, no. 4 (2014): 721–37. http://dx.doi.org/10.1017/s0022046914001249.

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This article challenges the contention that during the Anglo-Saxon period the English considered themselves God's specially chosen people, like the Old Testament Israelites. The texts upon which this interpretation has been based are re-analysed; particular attention is devoted to the writings of Gildas, Bede, Alcuin and Wulfstan, the prose preface of the Old English ‘Pastoral care’, and the introduction to King Alfred's legislation. The English could see themselves as a Christian people, and thus among God's chosen, but they do not appear to have claimed to be the beneficiaries of a more part

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Böhm, Martina. "Samaritans in the New Testament." Religions 11, no. 3 (2020): 147. http://dx.doi.org/10.3390/rel11030147.

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Four New Testament writings mention Samaritans and Samaria—Luke–Acts, John, and Matthew. We must consider that all Samaritan texts in the New Testament are based on a historically correct knowledge of the cult of YHWH worshippers in Samaria oriented towards the Gerizim. If the YHWH admirers in Samaria are to be understood as one of the two independent “Israel” denominations that existed in the Palestinian heartland during the post-exilic period, consequently, in John, Matthew, and Luke–Acts, attention is paid to their understanding of the ecclesiological significance of “Israel” and to Christo

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Butar-butar, Grecetinovitria Merliana. "KEHIDUPAN SETELAH KEMATIAN DALAM PERJANJIAN LAMA DAN KEYAKINAN BATAK TOBA." Jurnal Teologi Cultivation 3, no. 1 (2019): 10–18. http://dx.doi.org/10.46965/jtc.v3i1.248.

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AbstractThe entry of Christianity into the Batak land made a shift in the belief value of the Batak Toba people. This paper discusses beliefs about human spirit life after death in the Old Testament and in the beliefs of pre-Christian Batak people.The Israelites believed in a life form after death, death is not annihilation, but the transition to another type of existence in sheol. BatakToba people believe that there is life after death even more have power. In addition to the mention of begu, sumangot and sahala, in the Toba Batak community, people who have died arealso called tondi.Keywords:

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Muñoa, Phillip. "Raphael, Azariah and Jesus of Nazareth: Tobit's Significance for Early Christology." Journal for the Study of the Pseudepigrapha 22, no. 1 (2012): 3–39. http://dx.doi.org/10.1177/0951820712458630.

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This article demonstrates that the apocryphal text of Tobit sheds important light on notions of deliverance that were emerging in Second Temple Judaism. Raphael, the angel-deliverer of Tobit, depicts a stage in the development of angelic mediation that stands apart from angelic deliverers in previous Jewish texts, and can be significantly associated with early Christianity's view of Jesus. Here, for the first time, is a heavenly being who appears as a nondescript Israelite and brings news of hope, healing and demonic liberation to suffering Israelites of little account. Raphael offers a preced

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Gatti, Nicoletta. "Identity and Nation-Building: Intercultural Reading of Isaiah 56–66 in the Ghanaian Context." Mission Studies 38, no. 2 (2021): 256–77. http://dx.doi.org/10.1163/15733831-12341793.

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Abstract The worrisome growth of nationalism and ethnicism worldwide emphasizes the distance between state and nation, geographical borders, and the sense of a shared common project, which is at the heart of nation-building. The problem is not new, as the ancient writings of Israel testify. The question of what constitutes Israelite identity is central to post-exilic books, where exclusive-isolationistic and inclusive attitudes are clearly contraposed. Against this background, the paper explores the relationship between identity construction and nation-building, through an intercultural readin

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Bilo, Dyulius Thomas. "Betapa Indahnya Kedatangan Mereka Yang Membawa Berita Damai (Yesaya 52:1-12)." JURNAL LUXNOS 4, no. 2 (2021): 237–54. http://dx.doi.org/10.47304/jl.v4i2.132.

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Abstract: It is interesting to study the phrase “how beautiful it is to come with them who bring messages of peace” in the context of the book of Isaiah. This sentence is appropriate to state how God is the savior and liberator for the Israelites who have been punished through exile and slavery to other nations. But in reality not everyone is able to understand the meaning of this expression. In its exploration, this paper aims to explain how the news of Israel's liberation from exile and slavery, how the state of the Israelites in exile and slavery, how God freed them, how beautiful the deliv

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Oduor, Peter Lee Ochieng. "The Journey of the Church: Engagement and Interactions through the Crisis towards the Finish in Alignment with Eschatological Times." East African Journal of Traditions, Culture and Religion 3, no. 2 (2021): 98–110. http://dx.doi.org/10.37284/eajtcr.3.2.453.

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The study seeks to study the Christian narrative unearthing the wealth of resources inherent in it to act as a stimulant and a motivating force for the present church towards the much-desired immortality that is the mark of the finish. It is an account that dates back to the first century during the formation of the church to the present state of the church in her pursuit of an alignment to the eschatological roadmap stipulated in scriptures. The study employs the scholarship of the historical Christian narrative from the analogical perspective of a journey of the Israelites in the Pentateuch

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Oduor, Peter Lee Ochieng. "Ubuntu Philosophy as a Technology for the Foundational Architecture of African Ecclesiology in Reference to Harvest Revival Ministry Churches in Kenya." East African Journal of Traditions, Culture and Religion 4, no. 2 (2021): 1–11. http://dx.doi.org/10.37284/eajtcr.4.2.487.

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The study seeks to study the Christian narrative unearthing the wealth of resources inherent in it to act as a stimulant and a motivating force for the present church towards the much-desired immortality that is the mark of the finish. It is an account that dates back to the first century during the formation of the church to the present state of the church in her pursuit of an alignment to the eschatological roadmap stipulated in scriptures. The study employs the scholarship of the historical Christian narrative from the analogical perspective of a journey of the Israelites in the Pentateuch

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А.О., Денисов. "ОТОБРАЖЕНИЕ ИСХОДА НА СРЕДНЕВЕКОВЫХ КАРТАХ". Человеческий капитал 2, № 5(149) (2021): 66–75. http://dx.doi.org/10.25629/hc.2021.05.s6.

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На средневековых картах мира, как и на многих изображениях этой эпохи, сочетаются несколько временных слоёв. На них отражено множество античных, библейских и других сюжетов, составляющих средневековое представление об истории. В том числе обозначены различные элементы, связанные с таким крупным и важным для христианской картины мира ветхозаветным сюжетом, как Исход народа Израилева из Египта. Several time layers are combined on medieval world maps as in many images of this epoch. Many ancient, biblical and other subjects constituting the medieval conception of history are displayed, including

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Yang, Xiaoli. "Towards a Chinese Theology of Displacement: The Poetic Journey of a Chinese Migrant." Mission Studies 37, no. 2 (2020): 193–217. http://dx.doi.org/10.1163/15733831-12341715.

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Abstract While poetry was used as a rich vehicle to express one’s identity, freedom and communal belonging in the “poetry fever” (shige re, 诗歌热) of the 1980s in Mainland China, its connection with Christian theology has been long neglected despite the rapid increase in Chinese conversion to Christianity amongst the post-1989 generation. Using both autoethnographic and phenomenological methodology, this paper explores the relationship between the two using the author’s own poetry writings as a case study. From the vantage point of a Chinese Christian, poet and migrant to Australia, this paper i

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Rosshandler, Kareem. "The Golden Calf between Bible and Qurʾan: Scripture, Polemic, and Exegesis from Late Antiquity to Islam". American Journal of Islam and Society 42, № 1-2 (2025): 121–27. https://doi.org/10.35632/ajis.v42i1-2.3665.

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Michael Pregill’s The Golden Calf between Bible and Qurʾan draws from Jewish, Christian, and Muslim sources to understand how the story of the Israelites worshipping the Golden Calf has been understood across scriptural communities. This book marks the first time that the story has been the subject of a comprehensive comparative treatment. Drawing from Arabic, Aramaic, and Hebrew primary and exegetical sources, Pregill seeks to revive the earliest approach of Western scholarship towards the Qurʾan, that it should be understood as Biblical literature, or rather, late antique religious discourse

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Reynolds, Gabriel Said. "The Quran and the apostles of Jesus." Bulletin of the School of Oriental and African Studies 76, no. 2 (2013): 209–27. http://dx.doi.org/10.1017/s0041977x13000062.

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AbstractAccording to Islamic tradition the companions of Jesus in the Quran, theḥawāriyyūn, were faithful disciples. Critical scholars largely agree that the Quran means to present theḥawāriyyūnas such, and generally translateḥawāriyyūnas “apostles” or “disciples”. Some add thatḥawāriyyūnis related toḥawāryā, the Geʿez term used for the apostles in the Ethiopic Bible. In the present article I argue that while the Quran indeed means to signal the apostles of Christian tradition with the termḥawāriyyūn, it does not consider theḥawāriyyūnto have been faithful. The Quran praises theḥawāriyyūnfor t

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Park Moon Ok. "Christian Education of Information Society." Journal of Christian Education in Korea ll, no. 14 (2007): 47–86. http://dx.doi.org/10.17968/jcek.2007..14.002.

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Kostyuk, Oleg. "Defending your freedom: New Testament ethics of Christians in military activities." Journal of Asia Adventist Seminary 23, no. 1-2 (2022): 93–110. https://doi.org/10.63201/wjra1465.

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"The Article explores the ethical dilemma faced by Ukrainian Christians amidst military conflict, drawing from biblical perspectives to reconcile emotional support for defense with the NT vision. It examines some OT narratives of warfare and conquest, highlighting shifts from pacifism to just war attitudes among Israelites. Analysis of key NT passages, such as John the Baptist's counsel to soldiers and Jesus' interactions with crowds and disciples, offers insights into Christian conduct in times of conflict. Jesus’ entry into Jerusalem, perceived by followers as triumphal, challenges conventio

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Heim, S. Mark. "Scriptural paths for interfaith relations." Review & Expositor 114, no. 1 (2017): 63–70. http://dx.doi.org/10.1177/0034637316687357.

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Many aspects of Scripture bear on our relationship with neighbors of other faith traditions and on the realities of religious pluralism. Yet, the Bible does not give us direct teaching about the living religions around us. To find guidance we need to coordinate material from several contexts: material about the nature of believers’ commitment to Christ, general norms by which we should relate to our neighbors (and enemies), examples of interactions of Israelites and the God of Israel with those of other religious backgrounds, the example of the one “other” religion whose validity is affirmed i

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Siddiq, Akhmad. "Madurese Christian: In Search of Christian Identity within Muslim Society." Al-Jami'ah: Journal of Islamic Studies 57, no. 1 (2019): 167–96. http://dx.doi.org/10.14421/ajis.2019.571.167-196.

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In many discussions and conversations with Muslim Madurese I often heard common belief that none of Madurese individuals embraces Christianity. They mostly conceive that almost one hundred percent of Madurese people are Muslim while Christian people living in Madura are generally non-Madurese. It might be right but the fact shows that some of the Madurese have embraced Christianity, besides Madurese Christian community in Sumber Pakem East Java which is practicing Christianity for more than four generations. The ignorance of Madurese Muslim toward Christian population, especially Madurese Chri

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Hanc, Ovidiu. "Secularism and the Church A Case Study on the Church in Romania." DIALOGO 9, no. 1 (2022): 105–14. http://dx.doi.org/10.51917/dialogo.2022.9.1.8.

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"Today's society is an increasingly secular society. Secularisation implies the eradication of the religious dimension at both individual and social levels. Secularism, however, does not remain an abstract philosophical concept, but one which permeates the entire society. Society is not a morally abstract entity, therefore the conflict between secularism and the Church is inevitable. In this paper we will examine not only how this trend is seen in relation to the Christian Church in general, but also how this relationship takes place in the context of the Christian Church in Romania. Although

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