Relevant bibliographies by topics / Spiritual warfare - Biblical teaching

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  1. Journal articles
  2. Dissertations / Theses
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Academic literature on the topic 'Spiritual warfare - Biblical teaching'

Author: Grafiati
Published: 4 June 2021
Last updated: 1 February 2022

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Journal articles on the topic "Spiritual warfare - Biblical teaching"

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Warren, E. Janet. "‘Spiritual Warfare’: A Dead Metaphor?" Journal of Pentecostal Theology 21, no. 2 (2012): 278–97. http://dx.doi.org/10.1163/17455251-02102007.

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The term ‘spiritual warfare’, referring to the Christian’s battle with evil spirits, was popularized by the Pentecostal/Charismatic movement and is the predominant language used in contemporary Christianity to describe encounters with evil spirits. This paper reviews the prevalence of military metaphors in popular and scholarly writings, and examines the problems associated with warfare language from linguistic, biblical, theological and psycho-social perspectives. I suggest that ‘spiritual warfare’ has become a dead metaphor: its metaphorical insights have been lost and other metaphors are neglected. Therefore renewed attention to metaphor theory is needed along with alternative language with which to discuss demonology and deliverance. I conclude with suggestions for supplementary metaphors/models, including cleansing, setting boundaries on evil, appropriating divine authority, and using light/dark imagery.
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Wijaya, Sutikno. "Kajian Biblika Realita Peperangan Rohani Menurut Efesus 6:12." TELEIOS: Jurnal Teologi dan Pendidikan Agama Kristen 1, no. 1 (June 23, 2021): 64–78. http://dx.doi.org/10.53674/teleios.v1i1.30.

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Abstrak Pada era modernisasi saat ini bannyak orang yang menganut paham rasionalisme sehingga banyak orang mengkesampingkan hal-hal yang bersifat rohani oleh sebab itu jurnal ini menguraikan akan realita peperangan rohani menurut efesus 6:12 agar para gerejaNya menyadari bahwa peperangan rohani itu bukanlah dongeng tapi bagian dari kehidupan kristen yang mesti dilakukan supaya tidak terjebak dalam tipu muslihat iblis dan mengalami kehidupan yang berkemenangan di dalam Tuhan Yesus. Metode yang digunakan dengan deskriptif kualitatif, pendekatannya melalui kajian biblika yaitu eksegesis (mengerti makna teks) dan analisa teks alkitab sesuai konteks yang ada. Kata Kunci: Realita, Peperangan, Rohani, Efesus 6:12. AbstractIn the current era of modernization, many people adhere to rationalism, so many people put aside spiritual things, therefore this journal describes the reality of spiritual warfare according to Ephesians 6:12 so that His churches realize that spiritual warfare is not a fairy tale but a part of life. Christians must do so they don't fall into the tricks of the devil and experience a victorious life in the Lord Jesus. The method used is descriptive qualitative, the approach is through biblical studies, namely exegesis (understanding the meaning of the text) and analysis of biblical texts according to the existing context. Keywords: Reality, War, Spiritual, Ephesians 6:12.
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Bergler, Thomas E. "Generation Z and Spiritual Maturity." Christian Education Journal: Research on Educational Ministry 17, no. 1 (February 17, 2020): 75–91. http://dx.doi.org/10.1177/0739891320903058.

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Those wanting to form members of Generation Z into mature disciples must overcome the challenges presented by their shared generational traits. This article summarizes the biblical teaching on spiritual maturity, documents a division within Generation Z between “engaged” and “churched” Christians, synthesizes current research on Generation Z to identify traits that could hinder discipleship efforts, and uses the biblical traits of spiritual maturity to offer guidance in addressing those challenges.
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Willard, Dallas. "Spiritual Disciplines, Spiritual Formation, and the Restoration of the Soul." Journal of Psychology and Theology 26, no. 1 (March 1998): 101–9. http://dx.doi.org/10.1177/009164719802600108.

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After clarifying background assumptions, I proceed to a description of the soul as the source and coordinating principle of the individual life, referring to classical and biblical sources. The soul is presented as distinct from the person, but the entity that makes the person and life one person and life. The psychological reality of sin is seen in the incapacitation of the soul to coordinate the whole person, internally and externally. The gospel word and the Spirit of God bring new life to persons “dead in sin,” and make it possible for them to become active in spiritual growth by utilizing disciplines such as solitude, silence, fasting, and scripture memorization. The effect of these on progression toward wholeness is discussed, and the importance of psychological research and teaching on spiritual formation through spiritual disciplines is emphasized.
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Szczur, Piotr. "Mnisi jako „żołnierze” Chrystusa w nauczaniu Jana Chryzostoma. Analiza 69. i 70. homilii z cyklu "Homilie na Ewangelię według św. Mateusza"." Vox Patrum 63 (July 15, 2015): 375–88. http://dx.doi.org/10.31743/vp.3569.

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This article considers the subject of spiritual warfare led by monks as the “sol­diers” of Christ. Author of the article analyzed two John Chrysostom’ homilies (69 and 70) from the series Homily on the Gospel according to St. Matthew. First, he emphasizes the important role of the monasticism in the life and thought of John Chrysostom already from the beginning of his literary activity. Then, on the basis of sources, he shows the monks as a “spiritual army” of Christ, who are stay­ing at the hermitage instead of at a military camp, and instead of arms have ascetic practices. This spiritual army of Christ refers more splendid victory than the crack troops of the Roman Empire army, because the battle with the demons is far more difficult than fighting with people. In the final part of the article pointed out the profile of pastoral teaching of John Chrysostom, who encouraged all Christians to take spiritual warfare as the monks.
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Wilson, William P. "Demon Possession and Exorcism: A Reaction to Page." Journal of Psychology and Theology 17, no. 2 (June 1989): 135–39. http://dx.doi.org/10.1177/009164718901700206.

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Western Christianity is in decline. There is little belief in a supernatural kingdom of evil. Satan's chief weapon is to convince the world that he does not exist. Science has believed him. The result is that mental health workers are unable to recognize or treat demon possession when it occurs. To recognize demon possession a person must possess the ability to discern the spirits, and have diagnostic criteria that allow positive diagnosis. This reaction examines the equivocal position taken by Page (1989) and responds by pointing out that we cannot equivocate in our approach to the activities of Satan and his minions. We have marshalled evidence from excellent biblical scholars that we are involved in spiritual warfare, and if equipped to fight it we must do battle. Christian counselors are the only mental health workers appropriately equipped for this warfare.
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Szram, Mariusz. "Postacie kobiece Starego Testamentu w alegorycznej egzegezie Orygenesa." Vox Patrum 66 (December 15, 2016): 39–56. http://dx.doi.org/10.31743/vp.3449.

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The article systematises the metaphors ascribed by Origen (185-253/254) to the well-known female characters of the Old Testament utilising the method of allegorical exegesis of the text of Scripture. Females appearing on the pages of the historical books of Bible are – according to the Alexandrian – allegories of hu­man virtues or defects. They embody the spiritual warfare between the spirit and the body, between the mind and the feelings. In the collective sense they symbo­lize the synagogue or the church chosen from the Gentiles, and in the individual sense – the human soul in its relation to God. Origen refers to the telling names of women, translating them and embedding into the spiritual context often giving the several different allegorical meanings to the same biblical person. Despite the often-quoted in his writings beliefs characteristic to the ancient world, procla­iming that the woman is a symbol of bodily feelings and the man – a symbol of the intellectual abilities, majority of allegorical interpretations relating to the Old Testament women indicates a personification of the virtues worthy of imitation. This phenomenon is conditioned with the meaning of the names of those persons and the role attributed to them by the biblical authors, but Origen’s interpretations are original and based on his own concept of spiritual life. They deny opinions of misogyny of Origen and the early Christian writers in general.
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Kelle, Brad E. "Moral Injury and Biblical Studies: An Early Sampling of Research and Emerging Trends." Currents in Biblical Research 19, no. 2 (February 2021): 121–44. http://dx.doi.org/10.1177/1476993x20942383.

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Moral injury emerged within clinical psychology and related fields to refer to a non-physical wound (psychological and emotional pain and its effects) that results from the violation (by oneself or others) of a person’s deepest moral beliefs (about oneself, others, or the world). Originally conceived in the context of warfare, the notion has now expanded to include the morally damaging impact of various non-war-related experiences and circumstances. Since its inception, moral injury has been an intersectional and cross-disciplinary term and significant work has appeared in psychology, philosophy, medicine, spiritual/pastoral care, chaplaincy, and theology. Since 2015, biblical scholarship has engaged moral injury along two primary trajectories: 1) creative re-readings of biblical stories and characters informed by insights from moral injury; and 2) explorations of the postwar rituals and symbolic practices found in biblical texts and how they might connect to the felt needs of morally injured persons. These trajectories suggest that the engagement between the Bible and moral injury generates a two-way conversation in which moral injury can serve as a heuristic that brings new meanings out of biblical texts, and the critical study of biblical texts can contribute to the attempts to understand, identify, and heal moral injury.
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Arnold, Clinton E. "Book Review: Territorial Spirits and World Evangelization: A Biblical, Historical, and Missiological Critique of Strategic-Level Spiritual Warfare." International Bulletin of Missionary Research 23, no. 4 (October 1999): 182. http://dx.doi.org/10.1177/239693939902300416.

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Sanders, Donald. "From Critical Thinking to Spiritual Maturity." Christian Education Journal: Research on Educational Ministry 15, no. 1 (April 2018): 90–104. http://dx.doi.org/10.1177/0739891318760617.

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Educators, philosophers, and theologians have long concerned themselves with the process of critical thinking. John Dewey’s writings, specifically How We Think, cast a long shadow in both secular and religious educational contexts. Can the Christian educator employ Dewey’s framework for reflective thinking in a useful manner without subscribing to his naturalistic underpinnings? This article evaluates Dewey’s reflective thinking process and suggests potential applications to Christian growth and maturity. First, biblical components must replace the deficiencies in Dewey’s epistemology. Next, the article examines the mandate for and role of critical thinking in the life of the mature Christian through the lens of Paul’s letter to the church in Rome. Finally, a clear connection between Paul’s teaching and Dewey’s process will be presented.
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Dissertations / Theses on the topic "Spiritual warfare - Biblical teaching"

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Gombis, Timothy G. "The triumph of God in Christ : divine warfare in the argument of Ephesians." Thesis, University of St Andrews, 2005. http://hdl.handle.net/10023/2321.

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In this thesis I argue that the letter of Ephesians contains a coherent argument and that this argument is animated by the ideology of divine warfare. This ideological tool was utilized throughout the ancient world to assert and defend the cosmic supremacy of national deities, and appears throughout the Old Testament in texts that declare the exalted status of Yahweh over all other gods and over the forces of chaos that threaten creation. This ideology is applied to Ephesians with the result that what many regard as the central portion of the letter-Ephesians 2--contains a complete cycle of this mythological pattern. Here, within a context of praise and worship (1:1-19), the cosmic Lordship of Christ is asserted (1:20-23) and the triumphs of God in Christ over the powers that rule the present evil age are elaborated (2:1-22). God in Christ has triumphed over the powers that hold humanity captive to death by raising believers to life and seating them in the heavenlies with Christ. Further, Christ triumphs over the powers and their divisive effects within humanity by creating a new unified humanity that shares in the life of God in Christ by the Spirit. I then attempt to demonstrate that reading Ephesians through this lens provides satisfying solutions to a number of problems in subsequent sections of the letter. The 'autobiographical' remarks in Eph 3:2-13 are not intended as an apostolic defence, but rather are an explanation of how Paul's imprisonment, which would appear to be a devastating argument against the cosmic Lordship of Christ, actually serves to epitomize and reinforce that exalted status. I also argue that the difficult quotation of Psalm 68 in Eph 4:8 finds a satisfying solution through the application of divine warfare ideology. Finally, I argue that this reading demonstrates that the two halves of Ephesians are integrally related-that the exhortatory portion is a call to the New Humanity to engage in divine warfare against the evil powers, embodying the triumph of God in Christ in their corporate life.
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Silva, Rafael Ferreira da. "O poder dado por Cristo para expulsar o mal do meio dos homens: Uma Teologia do Ritual do exorcismo." Pontifícia Universidade Católica de São Paulo, 2018. https://tede2.pucsp.br/handle/handle/21581.

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Submitted by Filipe dos Santos (fsantos@pucsp.br) on 2018-11-12T10:56:28Z No. of bitstreams: 1 Rafael Ferreira da Silva.pdf: 794941 bytes, checksum: dbcb9172741a3129cba76364cc1aa65f (MD5)
Made available in DSpace on 2018-11-12T10:56:28Z (GMT). No. of bitstreams: 1 Rafael Ferreira da Silva.pdf: 794941 bytes, checksum: dbcb9172741a3129cba76364cc1aa65f (MD5) Previous issue date: 2018-09-18
Objective: Approach in a theological way the Rite of Roman Exorcism. Allowing for greater dissemination of this important sacramental in the Church. Justification: There is more and more exposure on the subject of exorcism, whether in the media or in the assemblies of the faithful. However, this exhibition is full of folkloric, cultural and fanciful exaggerations. With this the need to scientifically approach the exorcism understood as a real combat that the Church assumes. Hypothesis: The Devil's action is real and he begins a battle with humanity that had already begun in the angelic field. Thus the Roman Rite of Exorcism exercises the mandate of Christ on the Apostolic Church, the power given by Christ to men to expel evil from the world. Methodology: Work divided into three chapters. In the first moment one seeks to know the evil nature of the devil, a fallen angel. As the development of the Holy Scriptures and Tradition recognizes the presence of the evil one and will show Jesus as the great exorcist. In the second chapter, the Church conscious of her ministry as an exorcist will develop the ritual over the centuries, from the apostolic age to the Second Vatican Council. In the third chapter an analysis of the Exorcism Ritual, observing its liturgical activity and how it is a true instrument of Spiritual Combat
Objetivo: Abordar de forma teológica o Ritual de Exorcismo Romano. Permitindo uma maior divulgação deste sacramental tão importante na Igreja. Justificativa: Existe cada vez mais uma maior exposição sobre o assunto do exorcismo, seja na mídia, seja nas assembleias dos fiéis. Todavia, essa exposição vem carregada de exageros folclóricos, culturais e fantasiosos. Com isso a necessidade de abordar cientificamente o exorcismo entendendo como um real combate que a Igreja assume. Hipótese: A ação do Demônio é real e ele inicia um combate com a humanidade que anteriormente já havia iniciado no campo angélico. Assim, o Ritual Romano do Exorcismo exerce o mandato de Cristo sobre a Igreja Apostólica, o poder dado por Cristo aos homens de expulsar o mal do mundo. Metodologia: Trabalho dividido em três capítulos. No primeiro momento busca-se conhecer a natureza maligna do demônio, um anjo decaído. Como o desenvolvimento das Sagradas Escrituras e da Tradição reconhece a presença do maligno e mostrará Jesus como o grande exorcista. No segundo capítulo, a Igreja consciente do seu ministério de exorcista desenvolverá o ritual ao longo dos séculos, da era apostólica ao Concílio Vaticano II. No terceiro capítulo uma análise do Ritual do Exorcismo, observando o seu agir litúrgico e como ele é um verdadeiro instrumento de Combate Espiritual
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Smith, Conrad E. "Spiritual warfare an analysis of modern trends based on historical research and biblical exegesis /." Theological Research Exchange Network (TREN), 1994. http://www.tren.com.

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Fain, John L. "Biblical reflections on spiritual conflict for the equipping of cross-cultural missionaries." Online full text .pdf document, available to Fuller patrons only, 2000. http://www.tren.com.

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Geib, John David. "An examination of the spiritual mapping paradigm for congruence with biblical orthodoxy and ethnography." Theological Research Exchange Network (TREN) Access this title online, 1997. http://www.tren.com/search.cfm?p080-0006.

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Fort, L. Gregg. "Training churches in the Hurungwe district of Zimbabwe to deal with demonized persons through a contextualized Biblical approach." Theological Research Exchange Network (TREN), 1995. http://www.tren.com.

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Horn, Ernst. "Traditional and biblical "phii" concepts within the "Church of Christ" in Northern Thailand." Theological Research Exchange Network (TREN), 1996. http://www.tren.com.

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Wang, Samuel. "Cosmic conflict paradigm for missiology." Theological Research Exchange Network (TREN), 2010. http://www.tren.com/search.cfm?p002-0855.

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Pessia, Wayne J. "Millennial Learners and the Missions of the Members of the Council of Christian Colleges and Universities and the Association of Biblical Higher Education." Ashland University / OhioLINK, 2014. http://rave.ohiolink.edu/etdc/view?acc_num=ashland1393426628.

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Pochek, Robert. "Toward An Ecclesiocentric Model of Spiritual Gift Identification." Diss., 2011. http://hdl.handle.net/10392/3738.

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This dissertation seeks to answer the question: "Is the use of a spiritual gift identification instrument the best way for people to find their place of joyful service within the church?" Chapter 1 provides a history of the Church Growth Movement (CGM) through 1972 as an important backdrop for the development of spiritual gift identification instruments, the first of which was the SGI-McMinn. One of the key factors in the early popularizing of the SGI-McMinn was the CGM's emphasis on every member serving in the church by using his or her spiritual gift. The early 1970s saw a marked increase in the interest of spiritual gifts and their identification that was largely due to the influence of the CGM. This emphasis led to the popularization of the SGI-McMinn, which had been in development since the mid 1960s. The popularization of the SGI-McMinn led to the problematic issue of whether the instrument was based on solid theological and methodological ground. Chapter 2 provides a thorough examination of the historical development of the SGI-McMinn. This chapter includes an assessment of the relationship between the CGM's emphasis on spiritual gift utilization and the development of a tool for spiritual gift identification. This chapter examines the development of spiritual gift identification instruments beginning with the SGI-McMinn (1972), moving to the SGI-L (1984), the SGI-WHMQ (1979), and SGI-Gilbert (1986). Chapter 3 demonstrates that spiritual gift identification instruments are dependent upon defining spiritual gifts as abilities that may be accurately self-reported. Further, the design of spiritual gift identification instruments is inherently influenced by the biblical and theological bias of those designing them. Two popular spiritual gift identification instruments will be compared to demonstrate this dependence: the SGI-WHMQ and the SGI-Gilbert. Biblical bias is demonstrated as some spiritual gift identification instruments hold firmly to a set, unchanging number of gifts tested for, while other instruments are modified significantly over time. This biblical bias is problematic as it lends to creating confusion over the number and identity of spiritual gifts. Theological bias is demonstrated by the tendency of such instruments to focus on the individual rather than the New Testament purpose for gifts as a blessing to the local church. An excursus on the problem of self-assessment concludes the chapter. Chapter 4 brings together a number of empirical analyses of spiritual gift identification instrument construct, validity, and reliability. Regardless of the supposed biblical or theological basis for utilizing spiritual gift identification instruments, the research into the construct of the instruments themselves is vital to determining their usefulness in the church. The empirical analyses demonstrate that the methodology inherent in the development of spiritual gift identification instruments is not demonstrably valid or reliable to reveal individual spiritual gifts, but is reliable for revealing broad gift categories. Chapter 5 presents an alternative approach to spiritual gift identification in which spiritual gift discovery and service is rooted in the life of the church. The chapter begins with a quick review of the inherent tendency of spiritual gift identification instruments to place the focus on the individual will be undertaken. Following that, the biblical basis for an ecclesiocentric model for spiritual gift identification is presented. A key component of that model is addressed next, namely, that spiritual gifts are best defined as ministries in and for the church. Finally, the role of the church and church leadership in particular to spiritual gift discovery is examined, including a five-step strategy to implement an ecclesiocentric model of spiritual gift identification. Chapter 6 concludes the dissertation with final thoughts on spiritual gift discovery and how further study of spiritual gift identification might be pursued.
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Books on the topic "Spiritual warfare - Biblical teaching"

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A biblical point of view on spiritual warfare. Eugene, Or: Harvest House Publishers, 2009.

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Spiritual warfare: Christians, demonization, and deliverance. Washington, D.C: WND Books, 2011.

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3 crucial questions about spiritual warfare. Grand Rapids, Mich: Baker Books, 1997.

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Jackson, Martin Allan. Christian's Bible short course in spiritual weapons. 2nd ed. Lakeside, AZ: Four Craftsmen Pub., 2011.

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MacArthur, John. How to meet the enemy: Arming yourself for spiritual warfare. Wheaton, Ill: Victor Books, 1992.

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Morris, Henry M. Pulling down strongholds: Achieving Spiritual victory through strategic offense. Dallas, Tex: Institute for Creation Research, 2010.

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Destroy the works of the enemy: A deliverance for spiritial warfare. Lake Mary, FL: Charisma House, 2013.

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Robeson, Jerry. Satanás es su nombre, ¿cuáles son sus tretas? New Kensington, PA: Whitaker House, 2009.

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Lucifer's war. Lake Mary, Fla: Charisma House, 2012.

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Life in the matrix. Lake Mary, Fla: Creation House, 2010.

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Book chapters on the topic "Spiritual warfare - Biblical teaching"

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O’Reilly, Jennifer. "Adomnán and the Art of Teaching Spiritual Sons." In History, Hagiography and Biblical Exegesis, edited by Máirín MacCarron and Diarmuid Scully, 256–81. Routledge, 2019. http://dx.doi.org/10.4324/9780429197765-10.

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Hill, Anne Macleod. "Reformed Theology in Gaelic Women’s Poetry and Song." In The History of Scottish Theology, Volume II, 99–111. Oxford University Press, 2019. http://dx.doi.org/10.1093/oso/9780198759348.003.0008.

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Gaelic women’s poetry and song track the reception of Reformed theology in Gaelic communities both geographically and diachronically. They also allow insights into the spiritual, ethical, and societal concerns of those whose voices are otherwise unheard. Whether ostensibly secular or explicitly spiritual, Gaelic women’s songs carry a record of the religious, cultural, and domestic life of Highland Scotland in many individual voices. The earliest Gaelic evangelical songs belonged to the oral tradition, and were specifically directed towards making biblical teaching and Reformed doctrine accessible within non-literate Gaelic-speaking communities. Women’s spiritual songs quickly became a forum for personal and communal religious expression, public exhortation, and discussions on faith and doctrine. They show women, both literate and non-literate, acting as spiritual mentors, actively engaging in biblical exegesis, relating scriptural teaching to contemporary issues, and demanding that Christian ethics be applied in both personal and public life.
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