Journal articles: 'Timothy (church)'

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Kensky, Meira. "Timothy and »Timothy«: Crisis Management, Church Maintenance." Early Christianity 5, no. 1 (2014): 35. http://dx.doi.org/10.1628/186870314x14007613552918.

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Nelson, Derek R. "Modern Church History â By Timothy Grass." Reviews in Religion & Theology 17, no. 1 (January 2010): 32–33. http://dx.doi.org/10.1111/j.1467-9418.2009.00459.x.

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Menzies, Robert. "Review of Luke Timothy Johnson’s Prophetic Jesus, Prophetic Church." Journal of Pentecostal Theology 22, no. 1 (2013): 17–25. http://dx.doi.org/10.1163/17455251-02201004.

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Menzies acknowledges Johnson’s ability to creatively organize and summarize Luke’s powerful message. He also affirms Johnson’s overall emphasis: Luke does call the church to follow in the footsteps of the Prophet-like-Moses. However, Menzies argues that Johnson’s vision for the contemporary church as a prophetic community is too restricted, too quiet, and too rational. It is too restricted in that Johnson suggests that only a select group are called to take up the prophetic mantle. Menzies maintains that for Luke, the church is not simply a prophetic community; rather, it is to be a community of prophets. Johnson’s vision is too quiet in that he tends to stress the ethical teaching of Jesus and downplays the call to bear verbal witness. But, for Luke, bold witness is the key manifestation of the Spirit’s inspiration and this theme dominates his narrative. Finally, Johnson’s vision is too rational in that he fails to take seriously the narrative of Acts as a model for the contemporary church. Thus, his prophetic vision for the contemporary church largely ignores ‘visions and dreams’, ‘inspired witness’, and ‘signs and wonders’, three key elements of Joel’s prophecy as quoted by Peter on the day of Pentecost (Acts 2.17-21).

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Becker, Matthias. "Ekklesiologie der sanften Macht. Der 1. Timotheusbrief und die antike Fürstenspiegel-Literatur." Biblische Zeitschrift 64, no. 2 (July 23, 2020): 277–305. http://dx.doi.org/10.30965/25890468-06402004.

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Abstract Did early Christian church leaders and political rulers share common characteristics? By reading the First Epistle to Timothy through the lens of Greek and Roman “mirrors for princes” (specula principum) written in the first and early second centuries AD, this article intends to make a new contribution to this issue. The study’s interpretative focus lies on the idealized depiction of Timothy as a role model for early Christian officeholders as well as on the qualifications for bishops and deacons (1 Tim 3:1–13). The comparison of the features of the ideal ruler with those of ideal church leaders shows that central elements of the ecclesiology of First Timothy tap into the Greco-Roman discourse concerning ideal rulership. Yet not only that, it also helps to understand that the power that is undeniably attributed to officeholders is ultimately meant to be a soft power that serves the cause of “preservation” and “salvation” (σωτηρία).

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Padgett, Alan. "Wealthy Women at Ephesus." Interpretation: A Journal of Bible and Theology 41, no. 1 (January 1987): 19–31. http://dx.doi.org/10.1177/002096438704100103.

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Froehle, Bryan T. "Timothy Matovina: Latino Catholicism: Transformation in America’s Largest Church." Review of Religious Research 54, no. 3 (June 26, 2012): 395–97. http://dx.doi.org/10.1007/s13644-012-0074-1.

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Erickson, Amy J. "Difficult texts: 1 Timothy 2.11–15." Theology 122, no. 3 (May 2019): 200–203. http://dx.doi.org/10.1177/0040571x19826180.

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1 Timothy 2.11–15 is prevalently misread to sanction blanket dismissal of female teachers and preachers in the Church. This article reconsiders these verses in light of Paul’s expressed aims in writing to suggest a reading that takes its Ephesian address fully into account. In so doing, it offers the most theologically responsible interpretation of verse 15, one of the most troubling and perplexing verses in the biblical canon.

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Macchia, Frank D. "Prophetic Jesus, Prophetic Church: A Response to Luke Timothy Johnson." Journal of Pentecostal Theology 22, no. 1 (2013): 26–30. http://dx.doi.org/10.1163/17455251-02201005.

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Luke Timothy Johnson’s Prophetic Jesus, Prophetic Church defends the book of Acts against those who reject it for being a triumphalist departure from the prophetic ministry of Jesus highlighted in the Gospels. To lift up the prophetic nature of the Church in Acts, Johnson places Acts next to Luke in order to highlight the prophetic themes that Luke develops between the two books. While affirming Johnson’s basic arguments, the following article seeks among other things to strengthen the links between Luke and Acts by emphasizing the role of Jesus as the exalted Lord who imparts the Spirit.

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Van Houwelingen, P. H. R. "POWER PLAY IN THE CHURCH? THE CASE OF 1 TIMOTHY 2:8–15." VERBUM CHRISTI: JURNAL TEOLOGI REFORMED INJILI 6, no. 2 (October 14, 2019): 159–85. http://dx.doi.org/10.51688/vc6.2.2019.art5.

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Thinking in terms of ecclesiastical power as a negative force has often found a breeding ground in the Pastoral Epistles. To what extent is that justified? This article examines a passage that always comes up when the position of women in the church is discussed: 1 Timothy 2:8−15. Three aspects will be considered consecutively: power, powerlessness, and authorised power. Power says something about the underlying problem that Timothy faced: the male/female relationship in the Ephesian congregation threatened to degenerate into a power struggle. Powerlessness refers to the story of Adam and Eve mentioned in verses 13−15. The Genesis narrative recounts human weakness, which in 1 Timothy becomes a sort of triptych about Eve and creation, Eve and the fall, and Eve and redemption. Authorised power is the way in which the problematic situation in Ephesus was regulated with apostolic authority, to create space for the trustworthy Word. Paul’s instructions about the behaviour of women could nowadays easily be considered a kind of misogynistic power play. However, the apostle should be interpreted on his own terms. This is true both for his social context and for his missionary drive. KEYWORDS: power, man, woman, congregation, Paul

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Behrens, James. "The Churchwardens Measure 2001." Ecclesiastical Law Journal 6, no. 29 (July 2001): 97–110. http://dx.doi.org/10.1017/s0956618x00000569.

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The Churchwardens Measure is concerned with the number of churchwardens in a parish, the qualifications to be a churchwarden, how they are appointed, and how they may cease to hold office. Nowhere does the Measure state anything about what a churchwarden actually does. For this you must look elsewhere. Two useful guides are A Handbook for Churchwardens and Parochial Church Councillors by Kenneth Macmorran and Timothy Briden (Mowbray, 2000), and Practical Church Management by James Behrens (Gracewing, 1998).

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Brock, Sebastian P. "Two Letters of the Patriarch Timothy from the Late Eighth Century on Translations from Greek." Arabic Sciences and Philosophy 9, no. 2 (September 1999): 233–46. http://dx.doi.org/10.1017/s0957423900001338.

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Among the extensive correspondence of Timothy I, Catholicos of the Church of the East, are two letters which refer to his collobaration in a translation of Aristotle's Topics into Syriac and Arabic, commissioned by the Caliph al-Mahdī. An annotated English translation of both letters is provided.

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DICKENS, MARK. "Patriarch Timothy I and the Metropolitan of the Turks." Journal of the Royal Asiatic Society of Great Britain & Ireland 20, no. 2 (March 5, 2010): 117–39. http://dx.doi.org/10.1017/s1356186309990460.

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AbstractDuring the reign of Patriarch Timothy I (780–823), the Church of the East continued to expand into Asia. Metropolitans were consecrated for various places to the east of the Patriarchal see in Baghdad. One of these was the enigmatic Metropolitan of the Turks, about whose location scholars have disagreed for decades. This article seeks to answer the question “Which Turks received the Metropolitan appointed by Timothy?” by systematically examining the different Turkic groups living in Central Asia at the time. Textual and archaeological evidence is considered in support of the conclusion and the various motives and external factors that may have played a role in the conversion are discussed.

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Barclay, John M. G. "Household Networks and Early Christian Economics: A Fresh Study of 1 Timothy 5.3–16." New Testament Studies 66, no. 2 (February 27, 2020): 268–87. http://dx.doi.org/10.1017/s0028688519000456.

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1 Tim 5.3–16 defines which women may be registered for financial support at church expense. It is integrated around four ‘household rules’, but is not concerned to regulate an ‘order’ or ‘office’ of widows. Rather, it clarifies that the church should not supplant households in financial matters, and should be responsible only for destitute widows who have no other network support. Since χήρα can mean ‘woman without a man’, the instructions in 5.11–15 are best interpreted as directed against young women who have chosen celibacy. By contrast, the author conceives of the church as a network of Christian households connected by mutual economic support.

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Longman, Timothy. "Book Debate." Social Sciences and Missions 26, no. 2-3 (2013): 253–74. http://dx.doi.org/10.1163/18748945-02603009.

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Jan van Butselaar, who lived and worked in Rwanda for many years, reviews Timothy Longman’s book Christianity and Genocide. He describes his experience of church life in the country between 1975 and 1983, and he contests Longman’s view of the 1994 genocide and what he sees as a blanket condemnation of the role of Christian institutions and leaders in it. Longman responds by unpacking the different understandings of the genocide which he and Butselaar have, before restating and explaining further his main argument in relation to the role of Christian churches in the genocide in Rwanda.

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De Baar, Mirjam. "‘Let Your Women Keep Silence in the Churches’. How Women in the Dutch Reformed Church Evaded Paul’s Admonition, 1650-1700." Studies in Church History 27 (1990): 389–401. http://dx.doi.org/10.1017/s0424208400012195.

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’Tis not a woman’s placeTo say a word of graceIn Church or in the street:Behind the spinning-wheel is her proper seat.Ioh. van Beverwiick, Van de wtnementheytdes vrouwelicken geslacht.It was beyond dispute what the place of women in the Church ought to be. According to the commandments of the Apostle Paul (I Timothy 2. 11-12, I Corinthians 14. 34-5) the weaker sex should remain silent. However, it remains to be seen if women have always heeded this admonition. Does not the text of the quoted rhyme already show otherwise?

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Harianja, Bintahan Marodjahan. "MEMAKNAI 1 TIMOTIUS 4:12-16 SEBAGAI DASAR PAK PERGURUAN TINGGI UMUM." Jurnal Christian Humaniora 4, no. 1 (May 10, 2020): 84–92. http://dx.doi.org/10.46965/jch.v4i1.154.

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This article is an attempt to get a style of Christian Religious Education in Public Colleges with pluralist insights. Christian Christian Education in Indonesia should be rooted and live in the context of a pluralistic Indonesian society, and must be able to communicate the word of God in accordance with the pluralistic scope of Indonesian-ness. This paper departs from the struggle over the direction of religious education which has become increasingly exclusive or closed in recent times, and that is certainly not what is needed by Indonesia. One effort that can be done is to reinterpret sacred texts which can be the basis of religious education with a pluralist perspective, in this case the text of 1 Timothy 4: 12-16. This text appears in the plural Ephesus community where the church leader named Timothy ministered. Critical interpretation produced the message that Paul wanted Timothy to be able to dialogue the Gospel without having to avoid the differences that were characteristic of the city of Ephesus. Christian teaching must be able to make every student aware that they are part of the diversity.Key Words: Christian Religious Education, General Higher Education, Pluralism, 1 Timothy 4: 12-16

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Samarenna, Desti, and Harls Evan R. Siahaan. "Memahami dan Menerapkan Prinsip Kepemimpinan Orang Muda Menurut 1 Timotius 4:12 bagi Mahasiswa Teologi." BIA': Jurnal Teologi dan Pendidikan Kristen Kontekstual 2, no. 1 (June 24, 2019): 1–13. http://dx.doi.org/10.34307/b.v2i1.60.

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Leadership is mostly required in church management. There are many leadership characteristics in the Bible that can be used as leadership patterns in the church. This article is a literature study with a qualitative approach to the text of 1 Timothy 4:12 concerning the leadership of a young person, which aims to encourage students to understand and apply the pattern of leadership referred to in the text of 1 Timothy 4:12. The method used is descriptive analysis in the text of 1 Timothy 4:12, to provide a clear picture and understanding of the principles of the leadership of young people. In addition, descriptive methods are also used to determine students' understanding of the principles of leadership according to the text, as well as the level of application in life and service. In conclusion, students understand the principle of leadership in 1 Timothy 4:12, which is about giving an example, but not all students are ready and able to do it.AbstrakKepemimpinan merupakan hal yang sangat dibutuhkan dalam manajemen gereja. Ada banyak karakteristik kepemimpinan dalam Alkitab yang dapat dijadikan pola kepemimpinan dalam gereja. Artikel ini merupakan kajian literatur dengan pendekatan kualitatif terhadap teks 1 Timotius 4:12 tentang kepemimpinan seorang muda, yang bertujuan untuk mendorong mahasiswa memahami dan menerapkan pola kepemimpianan yang disebut dalam teks 1 Timotius 4:12 tersebut. Metode yang digunakan adalah deskriptif analasis pada teks 1 Timotius 4:12, untuk memberikan gambaran dan pemahaman yang jelas tentang prinsip kepemimpinan orang muda. Selain itu, metode deskriptif juga digunakan untuk mengetahui pemahaman mahasiswa tentang prinsip kepemimpinan menurut teks tersebut, serta tingkat penerapannya dalam kehidupan dan pelayanannya. Kesimpulannya, mahasiswa memahami prinsip kepemimpinan dalam 1 Timotius 4:12, yaitu tentang memberikan teladan, namun tidak semua mahasiswa siap dan mampu melakukannya.

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Shotwell, Gregg. "A Working-Class Sherlock." Monthly Review 68, no. 5 (October 7, 2016): 62. http://dx.doi.org/10.14452/mr-068-05-2016-09_7.

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Timothy Sheard, the Lenny Moss mystery series (New York: Hardball).At its best, the art of fiction reveals the underlying truth of human relations: we are communal and collaborative by nature. Selfishness and greed are social aberrations because, ultimately, they violate the principle of self-preservation. No wonder we are drawn to crime stories: they mirror our common experience. Capitalism is high crime disguised as church doctrine. Conspiracy is evident, though the evidence is concealed. Hence, our fascination with the detective genre. We are in dire need of Timothy Sheard's scrutiny—a detective who peers through a working-class eyeglass.Click here to purchase a PDF version of this article at the Monthly Review website.

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Towner, Philip H. "Resonance, Dissonance, Resistance and 1 Timothy 2.8-15: The Eschatological Obsolescence and “Rewriting” of a Proscriptive Text." Między Oryginałem a Przekładem 27, no. 3(53) (September 21, 2021): 67–84. http://dx.doi.org/10.12797/moap.27.2021.53.04.

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This study asks whether translation might be a valid mode of (literary) criticism. It approaches a hortatory biblical text (1 Timothy 2.8-14 [3.1a]), somewhat notoriously and rigidly applied in some quarters of the church as containing timeless ethical instruction concerning women in the church, from the standpoint of its intertextual network, listening for resonance and dissonance as the relevant intertexts and precursor texts are explored. It is ultimately diagnosed as a text that is eschatologically obsolescent, and translated/rewritten, on the basis of its intertextual composition, to reflect the openness inscribed by the authorial Other.

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Surya, Agus. "Peran Perempuan dalam Ibadah: Dialektika Politik dan Teologi Tubuh." SOTIRIA (Jurnal Theologia dan Pendidikan Agama Kristen) 3, no. 2 (December 29, 2020): 84–94. http://dx.doi.org/10.47166/sot.v3i2.22.

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This paper presents an analysis of the text of 1 Timothy 2: 8-12 in relation to the role of women in worship. Where will be studied in the dialectic of body politics and body theology. The study in this paper uses a qualitative descriptive method. Data were collected using literature study techniques. The results of the study illustrate that the text of 1 Timothy 2: 8-12 presents the role of women in ministry in the Ephesian church. This condition implies that the role of women in church service has the same obligations as men and has the same value before God. Tulisan ini menyajikan analisis teks 1 Timotius 2:8-12 dalam kaitannya dengan peran perempuan dalam ibadah. Dimana akan dikaji dalam dialektika politik tubuh dan teologi tubuh. Kajian dalam tulisan ini menggunakan metode deskriptif kualitatif. Data dikumpulkan dengan teknik studi pustaka. Hasil penelitian memberikan gambaran bahwa teks1 Timotius 2:8-12 menyajikan peran perempuan dalam pelayanan di jemaat Efesus. Kondisi ini berimplikasi bahwa peran perempuan dalam pelayanan jemaat memiliki kewajiban yang sama dengan laki-laki, serta memiliki nilai yang sama di hadapan Allah.

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Lincoln, Timothy D. "On Being Lutheran: Reflections on Church, Theology, and Faith ? Timothy F. Lull." Religious Studies Review 32, no. 3 (July 2006): 176. http://dx.doi.org/10.1111/j.1748-0922.2006.00086_6.x.

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Surbakti, Noel, and Sary Haloho. "Dapatkah Perempuan Menjadi Pendeta? Tafsiran terhadap 1 Korintus 14:34-35 dan 1 Timotius 2:9-15." IMMANUEL: Jurnal Teologi dan Pendidikan Kristen 1, no. 2 (October 31, 2020): 92–109. http://dx.doi.org/10.46305/im.v1i2.14.

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For a long time, the role of women was restricted and even prohibited from being involved in church ministry. Even more specifically, there are still views that prohibit or reject the role of women as pastors in the church. Some have used the text of 1 Corinthians 14:34-35 and 1 Timothy 2:9-15 as a biblical foundation to strengthening this views. However, the I see that these two texts can’t be used as a biblical foundation to prohibiting or rejecting the role of women as pastors in the church. Therefore, I will reinterpret these two texts by paying attention to the context of the text and its literary elements. This is necessary to find the true meaning what Paul told in both of texts. Based on this interpretation, it will found that Paul did not prohibit the involvement of women in church in every place and time. Paul's words in the text were responded to the problems faced by the church in each text and cannot be applied absolutely in every place and time

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O'Collins, Gerald. "The Church and the Power of Prayer for “the Others”." Horizons 41, no. 2 (November 10, 2014): 211–29. http://dx.doi.org/10.1017/hor.2014.75.

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This article critically examines the views of Jacques Dupuis, Gavin D'Costa, and Francis Sullivan on the church's intercession for those of other living faiths or of no faith at all. After clarifying what the Scholastic terminology of “final” and “moral” causality means, it shows how 1 Timothy and Vatican II's Constitution on the Sacred Liturgy elucidate intercession for “others.” Here a rich tradition of philosophical-theological reflection on the efficacy of prayer can no longer be ignored. Finally, intercession for “others” is inspired by love for them, and brings the faithful to share in Christ's priestly ministry for the whole world. In these ways, the article aspires to open up new themes for the theology of religions.

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Díaz-Stevens, Ana María. "Latino Catholicism: Transformation in America’s Largest Church by Timothy Matovina (review)." Catholic Historical Review 99, no. 2 (2013): 390–92. http://dx.doi.org/10.1353/cat.2013.0088.

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Yocum, Sandra. "Latino Catholicism: Transformation in America’s Largest Church by Timothy Matovina (review)." U.S. Catholic Historian 30, no. 4 (2012): 104–6. http://dx.doi.org/10.1353/cht.2012.0018.

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Goizueta, Roberto S. "Latino Catholicism: Transformation in America’s Largest Church by Timothy Matovina (review)." U.S. Catholic Historian 30, no. 4 (2012): 106–7. http://dx.doi.org/10.1353/cht.2012.0020.

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Rodríguez, Rubén Rosario. "Latino Catholicism: Transformation in America’s Largest Church by Timothy Matovina (review)." U.S. Catholic Historian 30, no. 4 (2012): 108–9. http://dx.doi.org/10.1353/cht.2012.0022.

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Luzárraga, Ramón. "Latino Catholicism: Transformation in America’s Largest Church by Timothy Matovina (review)." U.S. Catholic Historian 30, no. 4 (2012): 101–4. http://dx.doi.org/10.1353/cht.2012.0026.

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Davies, Jon. "Bradshaw, Timothy (ed.),The Way Forward? Christian Voices on Homosexuality and the Church." Theology & Sexuality 1998, no. 9 (January 1998): 122–24. http://dx.doi.org/10.1177/135583589800500912.

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Sahartian, Santy, and Samuel Brian Septiadi. "Tugas Pemimpin Muda Kristen Masa Kini Sebagai Gembala Menurut 1 Timotius 4." Angelion: Jurnal Teologi dan Pendidikan Kristen 1, no. 1 (July 28, 2020): 83–97. http://dx.doi.org/10.38189/jan.v1i1.45.

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Abstract: The church is God's people who need guidance and leadership so that people can know God. Therefore the Church needs a leader who understands his duties as a leader. But there are still church leaders who do not understand their duties as leaders based on Bible principles. The church is less prepared for the younger generation as leaders. This we can see in the church in general does not provide opportunities for young people to develop their potential to lead. This church's disbelief in youth leadership is increasingly apparent because of the life of the Christian youth itself. Aside from not being able to be considered capable, the church is reluctant to entrust great responsibility to the youth because the lives of Christian youth are often considered far from God's word. Today's young Christian leaders are those who carry out Christian leadership duties at a relatively young age. Today's young leaders have so many weaknesses that young leaders are less accepted and respected by many people, so that Christian youths are trusted they must carry out the duties of young Christian leaders today according to 1 Timothy 4 namely young Christian leaders should remind the congregation of the word, teach the truth of the word , be an example for God's people who are led, grow in service, supervise themselves and teachings. So that the Christian Young leaders can be respected by everyone.Keywords: Task, Young Leaders, I Timothy 4Abstrak: Gereja merupakan umat Allah yang memerlukan pembinaan dan kepemimpinan sehingga umat dapat mengenal Allah. Maka dari itu Gereja membutuhkan sosok pemimpin yang memahami tugasnya sebagai pemimpin. Namun masih ditemukan pemimpin gereja yang kurang memahami tugasnya sebagai pemimpin berdasarkan prinsip-prinsip Alkitab. Gereja kurang mempersiapkan generasi muda sebagai pemimpin. Hal ini dapat kita lihat di dalam gereja secara umum tidak memberikan kesempatan bagi pemuda untuk mengembangkan potensinya dalam memimpin. Ketidak pecayaan gereja terhadap kepemimpinan pemuda ini semakin nyata karena kehidupan pemuda Kristen itu sendiri. Selain karena kurang di anggap mampu, gereja enggan mempercayakan tanggung jawab yang besar kepada pemuda karena kehidupan pemuda Kristen yang sering kali dianggap jauh dari firman Tuhan. Pemimpin muda Kristen masa kini adalah seorang yang menjalankan tugas kepemimpinan Kristen dalam usia yang relative muda. Pemimpin muda masa kini memiliki banyak sekali kelemahan sehingga pemimpin muda kurang diterima dan dihargai oleh orang banyak, agar pemuda kristen dipercayai maka harus menjalankan tugas pemimpin muda Kristen masa kini t menurut 1 Timotius 4 yaitu pemimpin muda kristen seharusnya mengingatkan jemaat akan firman, mengajarkan kebenaran firman, menjadi teladan bagi umat Tuhan yang dipimpin, bertumbuh dalam pelayanan, mengawasi diri dan ajaran. Sehingga pemimpin Muda Kristen dapat dihargai seiap orang.Kata- kata kunci: Tugas, Pemimpin Muda, I Timotius 4

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Stronstad, Roger. "A Review of Luke Timothy Johnson’s Prophetic Jesus, Prophetic Church (Grand Rapids: Eerdmans 2011)." Journal of Pentecostal Theology 22, no. 1 (2013): 1–7. http://dx.doi.org/10.1163/17455251-02201001.

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Prophetic Jesus, Prophetic Church by Luke Timothy Johnson joins a slowly growing swell of scholarly literature espousing the theme of ‘prophethood’ to be one of Luke’s most prominent themes. Johnson examines the data holistically (throughout Luke–Acts) and he observes that in his gospel Luke portrays Jesus’ public ministry to be prophetic and in its sequel – Acts – he also portrays the disciples’ ministry as prophetic. Whether consciously or unconsciously, Johnson structures his chapter by chapter exposition of the theme of prophethood like the sequence of alternating panels of biblical exposition/pastoral exhortation which is to be found in Hebrews. This is a book whose value far outweighs its modest presentation.

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Charette, Blaine B. "A Review of Luke Timothy Johnson’s Prophetic Jesus, Prophetic Church: The Challenge of Luke–Acts to Contemporary Christians." Journal of Pentecostal Theology 22, no. 1 (2013): 13–16. http://dx.doi.org/10.1163/17455251-02201003.

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Johnson cogently makes the case that in Luke–Acts the prophetic message articulates God’s vision for humanity: a message presented in words but also embodied in the deeds and character of the Church as a prophetic community. Luke’s perspective confronts the Church with an ongoing challenge to realize its full potential in living out this utopian vision. One might quibble with certain exegetical conclusions and points of emphasis within the argument but that does not detract from the valuable contribution made by this study.

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White, Benjamin L. "How to Read a Book: Irenaeus and the Pastoral Epistles Reconsidered." Vigiliae Christianae 65, no. 2 (2011): 125–49. http://dx.doi.org/10.1163/157007210x508121.

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AbstractBoth the title of Irenaeus’ Refutation and Overthrow of Falsely-Called Knowledge and the opening lines of the preface to Book One of this work feature language from 1 Timothy. This prominent positioning once garnered significant attention from scholars, who, building on a larger narrative of a second-century Pauline captivity to “the heretics,” argued that it was only with the pseudonymous Pastoral Epistles that a Paul emerged who could be useful for the proto-orthodox church (Irenaeus, in particular) in its fight against the “heretics.” More recently, however, the role of the Pastorals in Irenaeus has been downplayed by those who are not convinced of the Pauline “captivity” narrative. In this article I argue, against this recent trend, that the Pastorals do provide, using the language of Gérard Genette, a significant hypotext for Irenaeus. The use of 1 Timothy in the title and preface of Adversus haereses clues the reader to this intertextual relationship and sets a paradigmatic course for the remainder of the work.

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Payne, Stanley G. "Betrayal of the Innocents: Desire, Power, and the Catholic Church in Spain. Timothy Mitchell." Journal of Religion 80, no. 1 (January 2000): 179–80. http://dx.doi.org/10.1086/490604.

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Tari, Ezra. "Kompetensi Diaken berdasarkan 1 Timotius 3:8-13." Shift Key : Jurnal Teologi dan Pelayanan 10, no. 2 (December 9, 2020): 109–18. http://dx.doi.org/10.37465/shiftkey.v10i2.89.

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The competence of a deacon in 1 Timothy 3: 8-13 are the requirements that should get the attention of the church. In this article, the author describes the duties and responsibilities of a deacon. The purpose of this study is that the deacons will understand their duties and responsibilities. The author intends to reposition deacons who serve the marginalized. The research method used is hermeneutic. There are four results in this study. First is being able to resist temptation. Second is flawless. Third is trustworthiness. Fourth is being role models for family members

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Mau, Marthen. "Panggilan Timotius Menurut 2 Timotius 2:2 Dan Implikasinya Bagi Kompetensi Guru Agama Kristen." CARAKA: Jurnal Teologi Biblika dan Praktika 1, no. 2 (October 12, 2020): 180–98. http://dx.doi.org/10.46348/car.v1i2.20.

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AbstractTimothy receive God’s calling through Paul for pastoral ministry in Ephesus. Because there was no minister in that church. In 2 Timothy 2:2 Paul Gave assignments to Timothy to entrust the teachings he got from Paul to the faithful people who are able to teach the congregation. In the present time, the Christian religion teacher are given trust to hold the spiritual formation for student in the formal education institution. The religion teacher are given the task to hold the spiritual formation of the student as a form of implementing their competence of religion teacher are pedagody, personality, social, professional, and spiritual. This research is a qualitative research by applying the historical of grammatical method or exegetical methods on the text 2 Timothy 2: 2. Based on the exegetical method, it can be concluded that Christian religion teachers should be trustworthy, capable of teaching, dare to rebuke the wrongs, have loyalty, have integrity, and have spiritual qualities.Keywords: Calling Timothy; 2 Timothy 2:2; Teacher competencesAbstrakTimotius menerima panggilan Tuhan melalui Paulus untuk pelayanan pengembalaan di Efesus. Oleh karena saat itu di jemaat Efesus belum ada pelayan Tuhan. Menurut 2 Timotius 2:2 Paulus memberikan tugas kepada Timotius untuk memberikan kepercayaan kepada orang-orang yang dapat dipercayai dan sanggup mengajar orang lain di jemaat Efesus. Pada masa sekarang guru pendidikan agama Kristen menerima kepercayaan untuk melaksanakan pembinaan rohani peserta didik Kristen di lembaga pendidikan formal. Guru pendidikan agama Kristen diberikan tugas untuk melaksanakan pembinaan kerohanian kepada peserta didik sebagai bentuk mengimplementasikan kompetensi-kompetensi yang dimilikinya. Kompetensi yang dimiliki oleh guru pendidikan agama Kristen adalah pedagogik, kepribadian, sosial, profesional, dan spiritual. Penelitian ini merupakan penelitian kualitatif dengan menerapkan tipe metode historikal gramatikal atau eksegesis pada teks 2 Timotius 2:2. Berdasarkan metode eksegesis dapat disimpulkan bahwa guru pendidikan agama Kristen dapat dipercayai, cakap mengajar, berani untuk menegur yang salah, memiliki kesetiaan, memiliki integritas, dan memiliki kualitas rohani.Kata Kunci: Panggilan Timotius; 2 Timotius 2:2; Kompetensi guru

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Winarno, Winarno. "Relevansi Strategi Pelipatgandaan Jemaat Berdasarkan 2 Timotius 2:1-13." Jurnal Teologi Berita Hidup 1, no. 2 (March 20, 2019): 90–108. http://dx.doi.org/10.38189/jtbh.v1i2.11.

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What does it mean by multiplication based on II Timothy 2:1-13? What is congregation growth? How relevant is it for today’s congregation? Paul gave commandment to Timothy regarding the strategy of multiplying disciples for up to four generation in II Timothy 2:2, this showed that Paul as a spritual parent or mentor duplicate timothy as the second generation and Timothy will entrust the multiplication to those reliable to teach other to grow and become the forth generation of Paul. The relevance of today’s congregation means to train and prepared the congregation to be disciples. The first generation takes important role specially the pastor who leads the church to give equipment through the teaching and evangelism training and emphasize the characteristic of a disciple. Assisting and supporting in prayer is also needed for the next generation up to the four generation so that there is multiplication movement of congregation that become the disciple of Jesus Christ. AbstrakApakah yang dimaksud pelipatgandaan berdasarkan II Timotius 2:1-13 ?, dan apa itu pertumbuhan jemaat? Serta bagaimana relevansinya bagi jemaat masa kini? Paulus memberikan perintah kepada Timotius berkaitan dengan strategi pelipatgandaan murid sampai empat generasi dalam II Timotius 2:2, ini menunjukkan bahwa mulai dari Paulus sebagai orang tua rohani atau mentor melipatgandakan Timotius sebagai generasi kedua dari Paulus, kemudian Timotius mempercayakan lagi atau melipatgandakan lagi yaitu orang yang dapat dipercayai sebagai generasi ketiga dan berikutnya orang yang dapat dipercayai mengajar orang lain untuk bertumbuh yang menjadi generasi keempat dari Paulus. Relevansinya pada jemaat masa kini, berarti jemaat harus dilatih atau disiapkan untuk menjadi murid, dan peran generasi pertama sangat penting disini, yaitu peran gembala yang memimpin gereja dengan memberikan perlengkapan-perlengkapan melalui pengajaran dan pembimbingan serta melalui pelatihan-pelatihan penginjilan serta terus menekankan tentang karakter murid, dan melakukan pendampingan juga memberikan dukungan doa pada generasi berikutnya, sampai generasi yang keempat sehingga terjadi gerakan pelipatgandaan jemaat yang menjadi murid Tuhan Yesus Kristus.

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Margaret, Carmia. "Center Church: Doing Balanced, Gospel-Centered Ministry in Your City." Veritas: Jurnal Teologi dan Pelayanan 20, no. 1 (July 21, 2021): 157–60. http://dx.doi.org/10.36421/veritas.v20i1.496.

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Setiap orang yang menjalankan pelayanan gereja dalam kurun waktu yang panjang pasti bertanya apakah pelayanan tersebut sudah berjalan dengan baik, efektif, dan mencapai hasil yang maksimal. Ada dua ekstrem dalam merespons hal ini. Ada yang memandang bahwa pelayanan harus selalu sukses (successful) dengan tolok ukur peningkatan jumlah kehadiran, peningkatan jumlah persembahan, bahkan juga peningkatan jumlah orang yang bertobat dan dibaptis. Sebaliknya, ada pula yang secara ekstrem memandang bahwa tolok ukur kesuksesan dari hal-hal yang terlihat secara fisik itu tidak dibenarkan, karena nilai terpenting yang harus dipertahankan adalah kesetiaan (faithfulness) dalam melakukan bentuk-bentuk pelayanan yang sudah ada selama ini apa pun dan bagaimana pun hasilnya. Timothy Keller mengatakan bahwa dua pandangan ini sama-sama tidak utuh dan tidak cukup. Tentu saja, pelayanan rohani tidak dapat diukur semata-mata dari fenomena fisik atau hal-hal yang kasat mata, tetapi bukan berarti kompetensi dan keunggulan (excellency) dalam sebuah pelayanan adalah hal yang tidak penting. Kita tidak dapat hanya menekankan “kesetiaan” dalam melakukan hal yang sama berulang-ulang jika memang hasilnya tidak efektif atau bahkan tidak terlihat.

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Hale, Frederick. "Norwegian Ecclesiastical Affiliation in Three Countries: a Challenge to Earlier Historiography." Religion and Theology 13, no. 3-4 (2006): 359–82. http://dx.doi.org/10.1163/157430106779024680.

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AbstractHistorians like Oscar Handlin and Timothy L. Smith asserted that international migration, especially that of Europeans to North America, was a process which reinforced traditional religious loyalties. In harmony with this supposed verity, a venerable postulate in the tradition of Scandinavian-American scholarship was that most Norwegian immigrants in the New World (the overwhelming majority of whom had been at least nominal members of the Evangelical Lutheran Church of Norway) clung to their birthright religious legacy and affiliated with Lutheran churches after crossing the Atlantic (although for many decades it has been acknowledged that by contrast, vast numbers of their Swedish-American and Danish-American counterparts did not join analogous ethnic Lutheran churches). In the present article, however, it is demonstrated that anticlericalism and alienation from organised religious life were widespread in nineteenth-century Norway, where nonconformist Christian denominations were also proliferating. Furthermore, in accordance with these historical trends, the majority of Norwegian immigrants in the United States of America and Southern Africa did not affiliate with Lutheran churches. Significant minorities joined Baptist, Methodist, and other non-Lutheran religious fellowships, but the majority did not become formally affiliated with either Norwegian or pan-Scandinavian churches.

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Yahya, Pancha Wiguna. "Christians’ Prayer, Missio Dei, and Missio Ecclesiae: An Exegetical Study of 1 Timothy 2:1-7." Diligentia: Journal of Theology and Christian Education 2, no. 1 (January 31, 2020): 58. http://dx.doi.org/10.19166/dil.v2i1.2221.

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<p class="abstracttextDILIGENTIA">1 Timothy 2:1-15 is considered to be one of the most profound passages on prayer in the New Testament because it presents an extensive instruction on what and how Christians ought to pray. However, NT scholars are in dispute on the purpose of the instruction on prayer in this passage. It is common that this instruction, especially that of 2:1-7, is regarded as a general command for Christians to pray for all people and for government leaders. This article will demonstrate that in this passage, Paul exhorts the church in Ephesus to pray for all people, including kings, so that God’s mission to bring salvation to all mankind will be fulfilled. At the same time, Christians need to pray so that they may carry out their mission among the ungodly society by living godly and dignified lives in accordance with the apostolic teaching and resist the false teaching that permeates the church. The structure of the text will be examined grammatically to expound the meaning of this passage.</p><p class="abstracttextDILIGENTIA"> </p>

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Ohodo, Yohosua, and Roberth Ruland Marini. "Kualifikasi Pemimpin Jemaat Menurut 1 Timotius 3:1-7 bagi Gembala Sidang GPdI Wilayah Keerom Timur." KHARISMATA: Jurnal Teologi Pantekosta 3, no. 2 (January 26, 2021): 117–31. http://dx.doi.org/10.47167/kharis.v3i2.53.

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Paul has laid out clear qualifications regarding the things a church leader should have. Paul believes that the quality of church leaders who are developed seriously and responsibly in a person is something important and becomes a solid foundation for church leadership. The need for qualified church leaders is also felt to be very important for the Pentecostal Church in Indonesia in the East Keerom region, Papua. Therefore, a study is needed to determine the qualifications of church leaders according to 1 Timothy 3: 1-7. The method used in this research is qualitative with a descriptive analysis approach. The results of this study found that the pastors of the Pentecostal Church congregations in Indonesia in the East Keerom region, Papua have a good understanding of personality qualifications, qualifications for life in society, qualifications for spiritual life and ministry, but still do not understand well about life qualifications. in the middle of the family for a church leader. AbstrakPaulus meletakkan kualifikasi yang jelas dan tegas mengenai hal-hal yang perlu dimiliki oleh seorang pemimpin jemaat. Paulus percaya bahwa kualitas pemimpin jemaat yang dibangun dengan serius dan bertanggung jawab dalam diri seseorang merupakan sesuatu yang penting dan menjadi pondasi kokoh bagi kepemimpinan gereja. Kebutuhan untuk pemimpin jemaat yang berkualitas dirasakan pula sebagai hal yang sangat penting bagi Gereja Pentakosta di Indonesia yang ada di wilayah Keerom Timur, Papua. Oleh sebab itu diperlukan kajian untuk mengetahui kualifikasi pemimpin jemaat menurut 1 Timotius 3:1-7. Metode yang digunakan dalam penelitian ini adalah kualitatif dengan pendekatan analisis deskriptif. Hasil dari penelitian ini didapati para gembala sidang Gereja Pentakosta di Indonesia yang ada di wilayah Keerom Timur, Papua memiliki pemahaman yang baik mengenai kualifikasi kepribadian, kualifikasi kehidupan di tengah masyarakat, serta kualifi-kasi kehidupan rohani dan pelayanan, namun masih belum memahami dengan baik mengenai kualifikasi kehidupan di tengah keluarga bagi seorang pemimpin jemaat.

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Alexander, Loveday. "Luke Timothy Johnson, Prophetic Jesus, Prophetic Church: The Challenge of Luke-Acts to Contemporary Christians." Theology 116, no. 3 (March 26, 2013): 212–13. http://dx.doi.org/10.1177/0040571x13475404g.

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Mattes, Mark. "Lives & Writings of the Great Fathers of the Lutheran Church ed. by Timothy Schmeling." Lutheran Quarterly 31, no. 1 (2017): 122–24. http://dx.doi.org/10.1353/lut.2017.0020.

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Callahan, William J. "Betrayal of the Innocents: Desire, Power, and the Catholic Church in Spain by Timothy Mitchell." Catholic Historical Review 85, no. 4 (1999): 638–40. http://dx.doi.org/10.1353/cat.1999.0157.

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Andalangi, Jammer Prayerson. "1 Timotius 2:11-15: Sebuah Argumentasi Paulus Bagi Kesetaraan Gender Di Dalam Kepenilikan Jemaat Lokal." Predica Verbum: Jurnal Teologi dan Misi 1, no. 1 (June 12, 2021): 61–92. http://dx.doi.org/10.51591/predicaverbum.v1i1.14.

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The debate between biblical patriarchy, complementarianism, and egalitarianism continues until this very day. One of the frequently used texts to prohibit women’s role as teachers and leaders in a local church is 1 Timothy 2:11-15. Hierarchical argumentations have failed to understand Paul’s techniques for showing emphasis through a gradual or logical sequence of words in effective sentences, as well as his reference to the creation and fall story. This research investigates the text in a comparative study with Genesis 1-3. This research uses a grammatical-historical hermeneutic method that examines Paul’s logical development of argument, situations behind the statements, and different subgenres used in the letter. This research finds that Paul’s techniques for showing emphasis through words of gradual sequence and allusion to Genesis 1-3 are a defense for an equal imago Dei of man and woman and a valid basis for equal authority value of the two in church leadership.

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Cooreman-Guittin, Talitha. "Timothy: Preparing for The Holy Eucharist within the Community when Communication is Non-verbal." International Journal of Practical Theology 24, no. 2 (December 1, 2020): 273–84. http://dx.doi.org/10.1515/ijpt-2020-0008.

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AbstractPersons with intellectual disabilities are still regularly refused access to the Eucharist, as illustrated in an article in the Washington Post. Although Pope Francis and several Bishops’ Conferences and the new Directory for Catechesis (n°269–272) have made it clear that Catholics with disabilities have a right to participate in the sacraments as all other members of the ecclesial community, many church leaders still refrain from allowing persons with profound intellectual disabilities to access the Eucharist. This article investigates the experience of a pastoral team that prepared First Communion of a young boy with profound intellectual disabilities. The experience raised practical theological, pedagogical and pastoral ecclesial issues to be solved. These issues structure the article.

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Van Engen, John. "The Church in Western Europe from the Tenth to the Early Twelfth Century.Gerd Tellenbach , Timothy Reuter." Speculum 71, no. 2 (April 1996): 496–99. http://dx.doi.org/10.2307/2865480.

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Cross, Richard. "Harvesting Martin Luther's Reflections on Theology, Ethics, and the Church - Edited by Timothy J. Wengert (ed.)." Reviews in Religion and Theology 13, no. 3 (July 2006): 436–39. http://dx.doi.org/10.1111/j.1467-9418.2006.00302_28.x.

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Norris, Frederick W. "Timothy I of Baghdad, Catholicos of the East Syrian Church, 780–823: Still a Valuable Model." International Bulletin of Missionary Research 30, no. 3 (July 2006): 133–36. http://dx.doi.org/10.1177/239693930603000304.

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Miller, Amanda C. "Paul’s social network in Colossians: Friends and coworkers in the Lycus Valley." Review & Expositor 116, no. 4 (October 21, 2019): 436–45. http://dx.doi.org/10.1177/0034637319878791.

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Various friends and coworkers are associated with the social network of the Apostle Paul and his connection to the church at Colossae: Timothy, Tychicus, Aristarchus, and Archippus. A close examination focuses upon two of these coworkers and friends, Nympha and Epaphras. A careful exploration and analysis of the Colossian social network illustrates that conflicts exist within the social network, especially in the tension between the equality of all as baptized into Christ and the hierarchy of the paterfamilias-run household and empire. The text-segments of Colossians 1 and the household code in Col 3:18–4:1 exemplify the social tensions that existed in the body of Christ, and are instructive about living within the conflicts.

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Journal articles on the topic 'Timothy (church)'

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