Journal articles: 'Twelve apostles'

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Deans, Graham D. S. "The Twelve Apostles." Expository Times 100, no. 2 (August 1988): 56. http://dx.doi.org/10.1177/001452468810000207.

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Deans, Graham D. S. "The Twelve Apostles." Expository Times 100, no. 3 (September 1988): 99–101. http://dx.doi.org/10.1177/001452468810000307.

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Shera, Jesse H. "“Twelve Apostles” and a Few Heretics." Journal of Education for Library and Information Science 56, no. 1 (February 2015): 6–13. http://dx.doi.org/10.3138/jelis.56.1.6.

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Deans, D. S. "The Junior Church The Twelve Apostles." Expository Times 100, no. 1 (July 1988): 19–23. http://dx.doi.org/10.1177/001452468810000106.

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de Chaves, Lila. "An Investigation on a Coptic Embroidered Panel from the 13th Century “Crucifixion with the Twelve Apostles” (Benaki Museum, Athens)." Heritage 4, no. 4 (November 13, 2021): 4335–43. http://dx.doi.org/10.3390/heritage4040239.

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The “Crucifixion with the twelve Apostles”, a unique Coptic embroidered panel, was on display at the Benaki Museum (Athens, Greece). The representation of the “Crucifixion” with Christ in the center and six Apostles on either side, standing next to each other in frontal poses, is quite a rare one. This rare iconographic image of the twelve Apostles could be linked to the Ascension or the Pentecost. This unique representation of the Crucifixion with the twelve Apostles, which also involves the Ascension, is a one-of-a-kind compositional formula representing Christ’s Death as a triumph over Death, emphasizing, along with the other factors, its non-Chalcedonic origin. Moreover, the interpretation of an inscription, written in at least three languages embroidered in black silk thread, is a matter which confuses the issue even more. In the present study, we will attempt a comprehensive investigation, a detailed description, and interpretation of this rare iconography, based on written and iconographic evidence traced in the history of art heritage objects.

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Van Aarde, Andries. "The earliest Jesus group in Jerusalem." Verbum et Ecclesia 25, no. 2 (October 6, 2004): 711–38. http://dx.doi.org/10.4102/ve.v25i2.295.

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Church formation in the history of early Christianity emanated from the kerygma about Jesus after his death. The kerygma was based on memories of Jesus which were used in the Christian cult as both explanation and apology for the encountering of God through the traditions about the crucified, buried, resurrected, and ascended Jesus. The aim of the article is to argue that the term “the Twelve” served as a self-reference of the earliest Jesus group in Jerusalem. They regarded themselves as “apostles” and "prophets” of the “new Israel”, analogous to the twelve patriarchs in the Hebrew Scriptures. Reconstructing a trail from Jesus to the earliest group in Jerusalem to Paul, the article demonstrates a fundamental difference between Paul and the Jerusalem group. They understood the notion of “the Twelve” as exchangeable for “all of Israel”, represented by “all the apostles”. For Paul the concept “apostles” is an expansion of “the Twelve” in Jerusalem.

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Asare, Amos Darkwe. "“SINGING THE HEALING”: THE RITUALS OF THE TWELVE APOSTLES CHURCH IN GHANA." African Music: Journal of the International Library of African Music 11, no. 1 (December 1, 2019): 113–16. http://dx.doi.org/10.21504/amj.v11i1.2295.

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While many in Ghana prefer modern medical systems, others use indigenous means such as those emanating from shrines and indigenous sects. Today, many religious practices in Ghana focus a greater part of their services on healing and the general wellbeing of its members. The formation of African Indigenous Churches (AICs) has played a central role in bridging the gap between indigenous and Christian concepts of worship, healing, and wellbeing. The Twelve Apostles Church, first of the AICs in Ghana, is prominent as far as good health and the wellbeing of its members are concerned. These indigenous musical healing practices are seldom recognised for their significant contribution towards good health and wellbeing. In this article, I use an ethnographic approach, employing interviews and participant observation, to describe the significance of the musical healing rituals of the Twelve Apostles Church in Ghana. The question is, how does drumming, dancing, and singing in the Twelve Apostles Church contribute to good health and wellbeing?

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Rose, Els. "Virtutes apostolorum:Origin, Aim, and Use." Traditio 68 (2013): 57–96. http://dx.doi.org/10.1017/s0362152900001628.

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The history of Christianity shows roughly two ways of remembering the apostles: as acollegiumof twelve and as individual authorities or saints. In the earliest centuries, the reference to Christ's disciples as a group predominates. Both in the visual arts and in writing, “the twelve” are undiscriminated, forming a collective representation of testimony to Christian teaching. Prescriptive writings from the first four centuries dealing with matters of ecclesiastical organization, doctrine, and worship may serve as an example, such as the first-century document entitled “Doctrine of the Twelve Apostles,” better known asDidache, and the second- to fourth-century related sourcesDoctrina apostolorum, Didascalia apostolorum, andConstitutiones apostolicae.

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Muir, Steven C. "Book Review: Didache: The Teaching of the Twelve Apostles." Biblical Theology Bulletin: Journal of Bible and Culture 46, no. 2 (April 22, 2016): 105–6. http://dx.doi.org/10.1177/0146107916639214b.

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Aston, Margaret. "Gold and Images." Studies in Church History 24 (1987): 189–207. http://dx.doi.org/10.1017/s0424208400008330.

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In a letter of December 1523 describing his troubles with Julius II in the previous decade, Michelangelo related how the Pope had commissioned him to paint the twelve Apostles in the lunettes of the Sistine Chapel. Soon after starting his design the artist became convinced that the project was off to a bad start. ‘I told the pope that if the Apostles alone were put there it seemed to me that it would turn out a poor affair. He asked me why. I said, “because they themselves were poor”.’

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Abudullah, Muchammdun. "YESUS JURU SELAMAT DALAM AGAMA KRISTEN." Tasamuh: Jurnal Studi Islam 9, no. 2 (November 12, 2018): 339–76. http://dx.doi.org/10.32489/tasamuh.212.

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According to Christians, Jesus Christ is not just sent out by the local congregation. Because it emphasis on meeting with the risen Lord to accept the task personally. So, the apostles were not clergy, but the messenger of Christ to build a church. In summary, the Apostle in Ancient Greek is a term that refers to marine or naval ship goods. Later, the term also includes any person appointed as an envoy. Apostles in the Gospels refer to the twelve disciples who personally commissioned by Jesus to be the vanguard of the person who was sent as a bearer of good news. First, they start from Yarussalem and then to all the other nations in the world. Through Jesus Christ, man was called back from exile and be reconciled to God the Father in Heaven. Humans are freed from moral captivity and egoism is replaced with love and fellowship. It was Jesus Christ the only one who can free people from sin. There is no safety inside of human being rather than Him. Jesus Christ was without sin, holy and immaculate provides freedom from sin, no salvation through any other. Jesus himself said, I am the way and the truth and the life (John 14: 6). This article talks about the concept of salvation in Christianity.

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Wenkel, David H. "When the Apostles Became Kings: Ruling and Judging the Twelve Tribes of Israel in the Book of Acts." Biblical Theology Bulletin: Journal of Bible and Culture 42, no. 3 (June 25, 2012): 119–28. http://dx.doi.org/10.1177/0146107912452243.

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It is widely accepted that the two volumes of Luke-Acts are based on an inaugurated eschatological framework. The kingdom of Christ has already been established, but it is not yet present in its fullness. Given this framework of “already/not yet,” how do we understand Jesus' promise to the Twelve in Luke 22:28–30 that they would “sit on thrones judging the twelve tribes of Israel?” If that is the promise, what does the fulfillment entail? Here we will examine Jesus' promise in Luke's Gospel and its fulfillment in the Book of Acts. The central proposal of this study is that the twelve apostles began to judge the twelve tribes of Israel in their inaugurated co-regency in the series of events following the ascension of Jesus and culminating in Pentecost.

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van der Vliet, Jacques. "Paul and the Others." Gnosis 7, no. 2 (August 17, 2022): 127–50. http://dx.doi.org/10.1163/2451859x-00702001.

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Abstract This article proposes a reassessment of the Gnostic Apocalypse of Paul by focusing on genre, intertextuality, and structure as well as recurrent motifs. It argues that the Apocalypse situates the mission of Paul negatively in relation to a prison-like cosmos and positively in relation to the twelve apostles and that its form and objectives are best compatible with a fourth-century date.

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Beriglazova, Ekaterina Vasil'evna. "V. N. SALMANOV’S ORATORIO “THE TWELVE”: PSEUDO-APOSTLES AND CHRIST-ANTICHRIST (PROBLEM OF CONCEPTION)." Manuscript, no. 10 (October 2019): 231–36. http://dx.doi.org/10.30853/manuscript.2019.10.46.

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Bingham, D. Jeffrey. "The Sayings of Jesus in the Teaching of the Twelve Apostles (review)." Journal of Early Christian Studies 1, no. 4 (1993): 446–48. http://dx.doi.org/10.1353/earl.0.0173.

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Grossi, Vittorino. "La «sequela Christi». El discípulo del Señor." Augustinus 62, no. 3 (2017): 309–18. http://dx.doi.org/10.5840/augustinus201762246/24720.

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The article develops the idea of the first followers of Christ as apostolic authority, taking as point of departures some testimonies taken from Augustine’s sermons and from his homilies of the Commentary on the Gospel according to Saint John. The distinction and interaction between the concept of the «twelve» (Apostles) and that of the «disciples» is also developed, as well as the peculiarity of the Disciple in the Christian sphere, all illuminated by Saint Augustine’s Ideas.

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Smith, Mitzi Jane. "« The Acts of Peter and the Twelve Apostles, A Midrash of Matthew 13, 45 – 46? »." Apocrypha 13 (January 2002): 29–52. http://dx.doi.org/10.1484/j.apocra.2.300397.

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Pritchard, John. "Parallel Lives." Holiness 7, no. 2 (December 1, 2021): 71–76. http://dx.doi.org/10.2478/holiness-2021-0009.

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Abstract A comparative study of William Wadé Harris, 1865–1929, and Apolo Kivebulaya, 1865–1932. The Liberian Harris’s short evangelistic tour of the Ivory Coast and western Gold Coast, 1913–1915, laid the foundations of contemporary Methodism, Catholicism, and the independent Harrist Church in Côte d’Ivoire and Church of the Twelve Apostles and others in Ghana. The Ugandan Anglican priest Kivebulaya ministered in the kingdom of Toro in western Uganda, 1895–1915, and in northeast Congo, 1915–1933, and is acclaimed as the founder of the Anglican Church in the Congo.

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Robbins, Vernon K. "Precreation Discourse and the Nicene Creed: Christianity Finds its Voice in the Roman Empire." Religion & Theology 18, no. 3-4 (2011): 334–50. http://dx.doi.org/10.1163/157430111x631016.

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AbstractExploring the emergence of creedal statements in Christianity about non-time before creation, called precreation rhetorolect, this essay begins with the baptismal creed called the Roman Symbol and its expansion into the Apostles’ Creed. These early creeds contain wisdom, apocalyptic, and priestly rhetorolect, but no precreation rhetorolect. When the twelve statements in the Apostles’ Creed were expanded into the Nicene-Constantinopolitan Creed, the first three statements added precreation rhetorolect. God the Father Almighty not only creates heaven and earth, but God creates all things visible and invisible. Jesus Christ is not only God’s only Son, our Lord, but the Son is begotten from the Father before all time, Light from Light, and true God from true God. Being of the same substance as the Father, all things were made through the Son before he came down from heaven, the Son was incarnate by the Holy Spirit and the Virgin Mary, and became human. With these creedal additions, a precreation storyline became the context for a lengthy chain of argumentation about belief among fourth century Christian leaders.

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Patterson, Stephen J. "Sources, Redaction and Tendenz in the "Acts of Peter and the Twelve Apostles" (NH VI, 1)." Vigiliae Christianae 45, no. 1 (March 1991): 1. http://dx.doi.org/10.2307/1583755.

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Richardson Jr., John V. "The Four Rightly Guided Caliphs. Commentary on Shera, J. (1969). Twelve apostles and a few heretics." Journal of Education for Library and Information Science 56, no. 1 (February 2015): 14–15. http://dx.doi.org/10.3138/jelis.56.1.14.

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Ellsworth, S. George, James B. Allen, Ronald K. Esplin, and David J. Whittaker. "Men with a Mission: The Quorum of the Twelve Apostles in the British Isles, 1837-1841." Western Historical Quarterly 24, no. 2 (May 1993): 260. http://dx.doi.org/10.2307/970959.

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Patterson, Stephen J. "Sources, Redaction and Tendenz in the Acts of Peter and the Twelve Apostles (Nh Vi, 1)." Vigiliae Christianae 45, no. 1 (1991): 1–17. http://dx.doi.org/10.1163/157007291x00215.

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Munro, Angela, Brian King, and Michael Jay Polonsky. "Stakeholder Involvement in the Public Planning Process ߞ The Case of the Proposed Twelve Apostles Visitor Centre." Journal of Hospitality and Tourism Management 13, no. 1 (April 2006): 97–107. http://dx.doi.org/10.1375/jhtm.13.1.97.

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Kasprzak, Dariusz. "Teologia kapłaństwa i urzędu kapłańskiego w I wieku chrześcijaństwa." Ruch Biblijny i Liturgiczny 63, no. 2 (June 30, 2010): 101. http://dx.doi.org/10.21906/rbl.165.

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Neither the Apostles nor any Christian minister is admitted to use the priest’s title in the text of the New Testament. Nevertheless, in the New Testament we can perceive the development of the doctrine of the priest ministry in the early Church. Albert Vanhoye maintains that the lack of the term “priest” in the New Testament suggests the way of understanding of the Christian ministry, different from this in the Old Testament. It can’t be considered as a continuation of Jewish priesthood, which was concentrated mainly on ritual action and ceremonies. In the first century the Church developed the Christology of priesthood (Hbr) and ecclesiology of priesthood (1 P). Early Christians focused first on the redemptive event of Jesus Christ’s sacrifice and Jesus as the mediator of a new covenant. Only then the religious communities adopted the priest’s title for their ministry.In the early years of the Church, all the ministries were regarded as a charismatic service among the Christian communities. In their services the early Christians followed Jesus Christ sent by God to serve. The Holy Spirit sent by God in the name of Jesus bestowed the spiritual gifts upon the Church (1 Kor 12–13). Consequently the disciples of Jesus and their successors could continue his mission. The Twelve Apostles’ ministry was the very first and most important Christian ministry. It was closely connected to the service of Jesus Christ himself. The Apostles were sent by the authority of Jesus Christ to continue his mission upon earth and they preached the Good News of the risen Christ. The Apostolicity was the fundamental base for every Church ministry established in different Christian communities. Successive ministries were established in order to transmit the teaching of Jesus Christ and to lead the community. For the early Christians the priesthood was not an individual privilege. It had rather the community character.

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Gosner, Kevin. "Caciques and Conversion: Juan Atonal and the Struggle for Legitimacy in Post-Conquest Chiapas." Americas 49, no. 2 (October 1992): 115–29. http://dx.doi.org/10.2307/1006987.

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In September, 1584, during an episcopal visita to Chiapa de Indios, a group of townspeople came to the bishop, Fray Pedro de Feria, to accuse the patriarch of one of the principal lineages in the town of leading a clandestine cult. They said that, in nearby Suchiapa, a “gran junta” composed of twelve Indians who called themselves the Twelve Apostles gathered at night to walk among the hills and caves, and to perform “demonic rites against our Christian religion.” With them, Feria was told, went two women. One they called Santa María; the other, Magdalena. Together the cultists carried out ceremonies in which they transformed themselves into gods and goddesses. In their divine form, the women were said to have the power to conjure storms, and to give many riches to whomever they pleased. Feria would report that they had “many other superstitutions and vanities” which he compared to the Alumbrados or Illuminist sect that had been widely popular in Spain during the 1520s and been condemned by the Inquisition.

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Tumbel, Daniel. "Kristologi Dalam Injil Sinoptik." Journal Kerusso 1, no. 2 (September 6, 2016): 42–56. http://dx.doi.org/10.33856/kerusso.v1i2.45.

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Confusion may occur in considering Jesus’ function in the Gospels without comprehending the different terminology used for Him. Without a clear understanding of such terms that are appled to Jesus, one will be left with a fragmentary perspective of the person of Jesus, which will result in misinterpreting God’s Word and miss His will for believers. The Gospels are the biographies that develop the life of Jesus Christ. They are the seed-bed from which Jesus’ twelve apostles and other followers derived most their theology and information about Him. Within the study Christology found in gospel genre, understanding the following five terms gives a complete picture of Jesus: Christ, Lord, Servant of Yahweh, the Son of Man, and the Son of God.

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Kroczak, Jerzy. "Nauka o kamieniach i jej źródła w cyklu kazań Nuptiae Agni Antoniego Węgrzynowicza." Poznańskie Studia Polonistyczne. Seria Literacka, no. 31 (January 2, 2018): 269–92. http://dx.doi.org/10.14746/pspsl.2017.31.11.

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This article centers on the literary achievements of preacher Antoni Węgrzynowicz (1658-1721) from the collection Nuptiae Agni . Gody Baranka apokaliptycznego… (Krak.w 1711) – „Nuptials of the Apocalyptic Lamb” (transl.) – in which there are, among other things, a series of conceptual sermons – refer to the fragment of Apocalypse 21, 19-20, relates to the twelve precious stones being the foundations of the Heavenly Jerusalem, traditionally associated with the names of the apostles. The author presents spiritual content, ingeniously built on knowledge of natural sciences regarding the properties of precious stones, derived from the writings of past and contemporary naturalists, from encyclopedic texts, biblical commentaries, baroque symbolographic compendia, and specialized literature for church speakers. The article discusses these sources of knowledge and seeks to present the writing strategies used by Węgrzynowicz concerning the study of precious stones.

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Merback, Mitchell B. "Torture and Teaching: The Reception of Lucas Cranach the Elder's Martyrdom of the Twelve Apostles in the Protestant Era." Art Journal 57, no. 1 (1998): 14. http://dx.doi.org/10.2307/777988.

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Graf, Fritz. "Dangerous Dreaming: The Christian Transformation of Dream Incubation." Archiv für Religionsgeschichte 15, no. 1 (March 2014): 117–42. http://dx.doi.org/10.1515/arege-2013-0009.

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Abstract Deubner’s thesis of an easy transformation of pagan into Christian incubation has been revived recently. In my paper, I argue against such an easy reception, both for general and for specific reasons. Christian theology was much more suspicious of dreams than the pagan world and would argue against an easy adoption of dream incubation; this is confirmed by the fact that the ritual forms of dream healing in Christian churches looked very different from the rituals in pagan incubation shrines and never attained the uniformity of the pagan rites. None of the few cases where continuity has been argued for on archaeological grounds stands up to closer scrutiny, and the analysis of dream healing in the church of the Twelve Apostles in Menouthis near Alexandria and of other early literary records leads to a very nuanced understanding of how Christian dream healing succeeded pagan incubation.

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Larson, Stan. "A "Meeting of the Brethren": The Discovery of Official Minutes of a 1902 Meeting of the First Presidency and Twelve Apostles." Dialogue: A Journal of Mormon Thought 31, no. 2 (July 1, 1998): 77–95. http://dx.doi.org/10.2307/45226448.

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Sánchez-Blake, Elvira Elizabeth. "El periodismo literario del conflicto en Colombia: Olga Behar, El clan de los doce apóstoles y María T. Ronderos, Guerras recicladas." Catedral Tomada. Revista de crítica literaria latinoamericana 8, no. 15 (January 5, 2021): 92–120. http://dx.doi.org/10.5195/ct/2020.473.

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The armed conflict in Colombia has generated a flow of journalistic and literary corpus that aimed to understand and reflect upon the violence that permeates the country. Telling the facts has become a duty, and analyzing them in the light of the truth, a responsibility. This essay analyzes two representative works of literary journalism that have had an impact on public opinion and, furthermore, have revealed important issues about recent national events: El clan de los doce apóstoles (The Twelve Apostles Club) by Olga Behar (Icono, 2011) and Guerras recicladas: una historia periodística del paramilitarismo en Colombia (Recycled Wars: A Journalistic History of Paramilitarism in Colombia) by María Teresa Ronderos (Aguilar, 2014). The objective is to explore the authors narrative techniques to create critical awareness about one movement that generated the major impact on Colombia’s armed conflict: the paramilitarism. I analyze the narrative techniques building upon the concepts studium and punctumproposed by Roland Barthes in Camera Lucida, as discursive strategies for transmitting powerful messages about Colombian realities.

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Sanawiah, Sanawiah. "Pengalihan Hak Hadhanah Jatuh kepada Bapak terhadap Anak Belum Mumayyiz (Studi Kasus di Pengadilan Agama Palangka Raya)." Anterior Jurnal 18, no. 2 (June 1, 2019): 158–62. http://dx.doi.org/10.33084/anterior.v18i2.808.

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As a result of divorce, other problems also arise as a result of being granted divorce claims, both the issue of joint assets to the problem of who is more entitled to do hadhanah (maintenance) of children. In Compilation of Islamic Law Article 105 letter (a) states that in the event of divorce, the maintenance of a child who has not been mumayyiz or has not been 12 (twelve) years old is the right of his mother, then, in Article 156 letter (a) due to the termination of marriage child who hasn't mumayyiz entitled to hadhanah from his mother. The method in this dissertation research uses the type of legal research empiric research that takes place in the field, with the approach of legislation (statute approach), conceptual approach (conceptual approach), and approach (prophetic) prophetic approach is an approach with basis instrument sourced texts from the revelations received by prophets and apostles and the Sunnah. The first research problem was why Hadhanah's rights fell to the father of children who were not yet mumayyiz and the second was how the Judge's policy in deciding on hadhanah cases in the Palangka Raya Religious Court Number 0067/Pdt.G/2018/PA Plk.

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Attridge, Harold W. "The Acts of Peter and the Twelve Apostles (NHC 6.1): Allegory, Ascent, and Ministry in the Wake of the Decian Persecution. Andrea Lorenzo Molinari." Journal of Religion 81, no. 4 (October 2001): 638–40. http://dx.doi.org/10.1086/490947.

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Neto, Maria João. "A CANOPY FROM THE PORTUGUESE MEDIEVAL MONASTERY OF BATALHA: A SINGULAR EXAMPLE OF MICRO-ARCHITECTURE IN THE CLOISTERS COLLECTION." ARTis ON, no. 9 (December 26, 2019): 181–91. http://dx.doi.org/10.37935/aion.v0i9.250.

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The MET Cloisters acquired a peculiar architectural canopy in 2016 that belonged to the main portal of the medieval monastery of Santa Maria da Vitória in the Portuguese village of Batalha. This piece, now in New York, surmounted one of the twelve statues of the Apostles. In the 19th century, during restoration works, the portal was altered from its initial dimension and many of its original sculptural elements were replaced by copies. This research note intends to trace the current location of all the original elements, in both public and private collections, as well as their path in the art market. It also analyzes how this canopy represents a unique example of micro-architecture, relating its composition to the monastery’s architecture. The canopy seems to allude to the dual function and meaning of the Portuguese medieval monastery: the divine temple is represented by the five small buildings and their tile-roofs, as the church’s chevet with five radiating chapels; and royal funerary place as represented by the vertical segment, a sectioned octagonal volume evoking King John’s funeral chapel. In its simplicity and micro-scale, this canopy displays remarkable artistic quality, constituting an excellent example of the fourteenth-century production led by the master Huguet in the Portuguese construction site of Batalha.

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MUNTEAN, Marcel Gheorghe. "Last Judgment in iconography.Case studies." Arta 31, no. 1 (September 2022): 15–22. http://dx.doi.org/10.52603/arta.2022.31-1.02.

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The present study proposes a research on the iconography of the Last Judgment, starting from the 5th and 6th centuries up to the 14th century, when the compositional structure had already been established. These early scenes correspond to a symbolic vision whose character and perspective are both eschatological. The theological elements set forth demonstrate the fact that the iconographic scenes have a biblical foundation that is both necessary and included in their thematic typology. We have analyzed case studies both from Eastern Europe and from the West; they testify to the fact that certain iconographic details had been embraced until a complex compositional structure was shaped. The proposed examples have been executed in different techniques, throughout different eras, and across different geographical areas. Among these techniques, we note mosaics, bas-reliefs, frescoes, illustrated manuscripts, and icons. Our case studies include the miniature from Paris and the one from the British Library in London, as well as the mosaic from Torcello and the icon from Sinai. The depictions of the Judgment contain significant scenes and registries, such as: Jesus in the Almond Tree, the scene of the Deisis and the Twelve Apostles, the throne of Etimasia, the river of fire, the righteous and the sinners, Heaven and Hell, as well as the weighing of souls.

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Gavristova, Tatiana M., Natalya A. Zakharova, and Nadezhda E. Khokholkova. "Bernadine Evaristo: Horizons of Identity." Observatory of Culture 19, no. 2 (April 13, 2022): 202–11. http://dx.doi.org/10.25281/2072-3156-2022-19-2-202-211.

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The article is dedicated to the one of the most famous Afro-British writers — Bernardine Evaristo. In 2021, her book “Girl, Woman, Other” was translated and published in the Russian language. Earlier (in 2019), it had become a winner of the Booker Prize. The authors of the article focus on the problems that primarily concern the writer herself. These include feminism and gender equality, professional motivation and the texture of success, crisis and the search for identity, otherness and dissent, cross-cultural dialogue and existence on the verge of tradition, as well as the theme of the House (with a capital letter), within which, ideally, it is quite possible for representatives of different races, ethnicities and cultures to coexist.Bernardine Evaristo tried herself as an actress, screenwriter, director, radio and TV presenter and uses the experience gained in her literary works. Their genre is difficult to define. The novel “Girl, Woman, Other” is a kind of anthology of women’s experience. Foreign criticism defines it as fusion prose (a combination of the incompatible). It contains the authenticity of non-fiction and the miracles of magic, unobtrusive notes of maternal instructions and mesmerizing rhythms of blues poetry. The author avoids capital letters in her text; there are no main or secondary characters in the book. The author gives her protagonists (there are twelve of them as the number of Christian apostles) the opportunity to recognize their selfness, expand the horizons of their own identity. Together with them — her messengers — she tries to comprehend the meaning of her own existence as a woman, as a person, as another.

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Hartog, Paul. "THE DIDACHE - C.N. Jefford Didache. The Teaching of the Twelve Apostles. (Early Christian Apocrypha 5.) Pp. viii + 75. Salem, Oregon: Polebridge Press, 2013. Paper, US$18. ISBN: 978-1-59815-126-8." Classical Review 65, no. 1 (November 21, 2014): 83–85. http://dx.doi.org/10.1017/s0009840x14002285.

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Ivić, Branislav. "How Matthew quotes the scripture: Analysis of the two old testament quotations in the Gospel of Matthew." Reci Beograd 12, no. 14 (2021): 12–32. http://dx.doi.org/10.5937/reci2114012i.

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Starting with the very simplified overview of reception of the Old Testament in the Gospel of Matthew, the author aims to make the use of the two quotations from the collection of the Book of the Twelve more concrete. The first quote is from the Book of prophet Micah (5:1). It also appears in Mt (2:6), in relation to the birthplace of Jesus Christ, while the second quote is found in the Book of prophet Zechariah (13:7) and it tackles the shepherd metaphor (Mt 36:31). In the first case, we are putting the emphasis on the change concerning the reading of the Old Testament, having in mind that the Greek text of Micah brings the phrase: ὀligostὸs eἶ toῦ eἶnai ἐn chiliάsin Ioyda ("though you are small among the clans of Judah''), while the author of the Gospel of Matthew reads it with the help of the litotes ὐdamῶs ἐlachίse eἶ ἐn toῖs ἡgemόsin Ἰoύda ("by no means least among the rulers of Judah''). At last, we conclude that Bethlehem cannot be in any case perceived as it was before, as 'from you will come the one who leads, who will take care of my people of Israel' (ἐc soῦ gὰr ἐxeleύsetai ἡgoύmenos, ὅstis poimaneῖ tὸn laόn moy tὸn Ἰsraήl). As for the reception of Zechariah (13:7) in Mt (26:31), we should consider the quote that appears also in Mk (14:27). The quote in the Gospel of Matthew is under strong influence of the Masoretic Text and the Damascus Document, with further distancing from Septuagint and Targum. At the same time, there is a parallel drawn between the prophecies of Peter's abstinence, and the Christological reason is given (ἐn ἐmoὶ) for dispersing of the Apostles, which is the case in Mt (11:6; 13:56) as well. Apart from being drastically shortened in comparison to the first place of the appearance, the quote in the Gospel of Matthew brings the whole spectrum of philological virtues that brings it closer to the (possible) Hebrew Vorlage (Original).

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Sobczak, Michael. "Koncepcja świętości w noweli Pauli von Preradović pt. Die Versuchung des Columba." Studia Litteraria 16, no. 4 (December 2021): 319–31. http://dx.doi.org/10.4467/20843933st.21.022.14371.

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Dorobek literacki Pauli von Preradović stanowią głównie wiersze, w tym teksty do hymnu narodowego Austrii Land der Berge, Land am Strome (1946/1947), pisarka ma też na koncie kilka nowel, szkice autobiograficzne, drobne utwory sceniczne i teksty publicystyczne, a także jedną powieść. Niniejszy artykuł bada koncepcję świętości w noweli Preradović Die Versuchung des Columba. Święty Kolumban, bohater noweli, był irlandzkim opatem i misjonarzem. Dziś jest pamiętany jako katolicki święty i jeden z Dwunastu Apostołów Irlandii. Niniejsza analiza koncentruje się na charakterze Kolumbana, jego zachowaniu, działaniach, rozwoju oraz etapach psychologicznych, przez jakie przeszedł. Preradović tłumaczy swoją koncepcję świętości na przykładzie życia Kolumbana. Nie definiuje świętości jako nieomylności, ale przede wszystkim jako integralność i poczucie odpowiedzialności za bliźnich. Autorka opisuje ją jako cnotę, dzięki której wszystkie swoje czyny podporządkowuje się Bogu. Zalicza ją do natchnionych cnót moralnych. The Conception of Holiness in Paula von Preradović’s Novella Die Versuchung des Columba [The Temptation of Saint Columba] Paula von Preradović’s literary output consists mainly of poems, including the lyrics for the national anthem of Austria, Land der Berge, Land am Strome [Land of the mountains, land on the river] (1946/1947), but she also wrote several novellas, autobiographical sketches, small scenic works and journalistic texts, as well as one novel. This article investigates the conception of holiness in Preradović’s novella Die Versuchung des Columba. Saint Columba, the protagonist of the novella, was an Irish abbot and missionary. He is remembered today as a Catholic saint and one of the Twelve Apostles of Ireland. The analysis focuses on the character of Columba, his behaviour, actions, development and the psychological stages he has gone through. Preradović explains her conception of holiness with the example of Columba’s life. She does not define holiness as infallibility, but primarily as integrity and a sense of responsibility for fellow men. The author describes it as that virtue by which one makes all one’s acts subservient to God. She ranks it among the infused moral virtues.

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Spivey, Nigel. "Art and Archaeology." Greece and Rome 64, no. 2 (October 2017): 204–7. http://dx.doi.org/10.1017/s0017383517000122.

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Visitors to modern Istanbul struggle to imagine how the city as created by Constantine appeared. But the elongated promenade now usually indicated as Sultan Ahmet Parki, but also known as the At-meidam (‘Horse-Square’), is vaguely conceivable as the ancient Hippodrome, the centre of public life in imperial Constantinople; and of the numerous monuments that once adorned this area, a trio persists along the site of the ‘spine’ of the ancient racetrack. Two obelisks are still conspicuous; between them lurks the ‘Serpent Column’, which was already a piece of antiquity when Constantine had it removed from Delphi. Of all bronzes to survive from the classical world it is perhaps the most deserving of its own ‘cultural biography’. This is what Paul Stephenson offers with The Serpent Column. He starts in the broadest possible terms – mankind's general phobia of snakes – and then guides the reader through two and a half millennia of the vicissitudes endured by a sacred object wrenched from its ‘pagan’ purpose and somehow accorded special status within first Christian and then Muslim theocracies. Several times damaged, but never destroyed, the structure originally erected to mark the Greek victory over the Persians at Plataia in 479 bc now serves as a sort of talisman against snakebites. Stephenson calls upon some esoteric sources to inform its symbolic genesis – though disappointingly attempts no reconstruction of how it originally supported a tripod with cauldron – and shows how that symbolism could be adapted in biblical terms. Constantine's motives for relocating the monument remain obscure; nonetheless, we can surely dismiss Gibbon's conclusion that the emperor reveals merely ‘the rapacious vanity of a despot’. Recall the tradition that in his new forum he buried, beneath a pillar, an ensemble of relics comprising the Trojan-Roman Palladium, Noah's axe, Mary Magdalene's ointment jar, the crosses of the two thieves, and twelve baskets used by the apostles at the feeding of the five thousand. Superstitious he may have been; yet, by his choice of objects, Constantine also shows a fine sense of cumulative tradition at the juncture of Europe and Asia.

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Ringenberg, William C. "Men with a Mission: The Quorum of the Twelve Apostles in the British Isles, 1837–1841. By James B. Allen, Ronald K. Esplin, and David J. Whittaker. Salt Lake City, Utah: Deseret Book Company, 1992. xix + 460 pp. $24.00." Church History 63, no. 2 (June 1994): 303–5. http://dx.doi.org/10.2307/3168630.

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Fata, Ahmad Khoirul, and Muh Hukkam Azhadi. "MENYOAL OTENTISITAS HADITS DUA BELAS KHALIFAH." ALQALAM 30, no. 3 (December 31, 2013): 427. http://dx.doi.org/10.32678/alqalam.v30i3.853.

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After the death of Prophet, Muslims are faced with issues that divided and conflicted the ummah up for a long time. To defend its interests, each side try to build their own arguments. One of them is the Shi'a belief in twelve imams. They used the traditions which believed from the Apostle to legitimate their conviction. This study examine the validity of the traditions that are used by Shiites in conceptualize leadership of ummah. The approach used is to test the quality of sanad of the twelve caliphs tradition used among Shiites. keywords: Hadits, Syi'ah, khalifah, sanad, rawi

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Vojtíšek, Zdeněk. "The Role of the Apostates in the Twelve Tribes conflict in Germany." CENTRAL EUROPEAN JOURNAL FOR CONTEMPORARY RELIGION 2017, no. 2 (November 13, 2017): 1–18. http://dx.doi.org/10.14712/25704893.2017.7.

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Oman, Kyle A. "The APOSTLE simulations: Rotation curves derived from synthetic 21-cm observations." Proceedings of the International Astronomical Union 13, S334 (July 2017): 213–18. http://dx.doi.org/10.1017/s1743921317006615.

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AbstractThe apostle cosmological hydrodynamical simulation suite is a collection of twelve regions ~5 Mpc in diameter, selected to resemble the Local Group of galaxies in terms of kinematics and environment, and re-simulated at high resolution (minimum gas particle mass of 104 M⊙) using the galaxy formation model and calibration developed for the eagle project. I select a sample of dwarf galaxies (60 < Vmax/km s−1 < 120) from these simulations and construct synthetic spatially- and spectrally-resolved observations of their 21-cm emission. Using the 3Dbarolo tilted-ring modelling tool, I extract rotation curves from the synthetic data cubes. In many cases, non-circular motions present in the gas disc hinder the recovery of a rotation curve which accurately traces the underlying mass distribution; a large central deficit of dark matter, relative to the predictions of cold dark matter N-body simulations, may then be erroneously inferred.

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Larsson, Edvin. "Paul: Law and Salvation." New Testament Studies 31, no. 3 (July 1985): 425–36. http://dx.doi.org/10.1017/s0028688500013953.

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From F. Chr. Baur and onwards, New Testament scholarship has laid strong emphasis on the difference between the Paul of the letters and the Paul of Acts. A few examples will suffice to illustrate this approach. The real Paul, the Paul of the letters, claims to be an apostle. In Acts he is depicted as subordinate to the Twelve, for whom the title apostle is reserved. In Galatians and Romans Paul takes up a strongly polemical attitude to the Jewish torah and to circumcision. The Paul of Acts circumcizes Timothy (16. 3). And he declares his solidarity with the law, the prophets and the people of Israel (23. 6; 24. 14 f.; 26. 6, 23; 28. 21). In his epistles Paul strongly emphasizes the significance of the death of Christ. He proclaims its atoning effect for all mankind (Rom 3. 24 ff.; 5. 6 ff. 1 Cor 1. 18 ff.; 15. 3; 2 Cor 5. 18 ff.; Gal 3. 13). The author of Acts seems to regard the suffering and death of Jesus, the servant of God, almost as a test, which he had to undergo before ‘entering upon his glory’. To be sure, the death of Christ is also by Luke described as the act through which he won the church for himself (20. 28). And the missionary message in Acts contains the statement that he died according to the Scriptures (3. 18; 13. 27–29). It is, nevertheless, obvious that the death of Christ does not receive the same comprehensive interpretation in Acts as in the Pauline epistles.

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Cogley, Richard W. "John Eliot and the Millennium*." Religion and American Culture: A Journal of Interpretation 1, no. 2 (1991): 227–50. http://dx.doi.org/10.1525/rac.1991.1.2.03a00050.

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In 1643, twelve years after his arrival in Massachusetts Bay, John Eliot (1604-90), the Roxbury clergyman better known as the “Apostle to the Indians,” began to learn an Algonquian dialect in preparation for missionary work. After three years of study, he started to preach to the Indians in the colony. He continued to labor among them until the late 1680's, when his infirmity no longer permitted him to leave Roxbury. Over the course of these forty years, he attracted some eleven hundred Indians to the Christian faith, established fourteen reservations (“praying towns”) for his proselytes, and produced for Indians' use a number of Algonquian language works, including a translation of the Bible.During the past twenty-five years, Eliot's career has received considerable scholarly attention. In 1965 Alden Vaughan portrayed Eliot as a conscientious missionary whose objective was to spread “Christian civilization” among the Indians.

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Nalewaj, Aleksandra. "»We have Found the Messiah« (John 1:41) - The Formation of Disciples in the Gospel of John." Nova prisutnost XIX, no. 2 (July 16, 2021): 315–29. http://dx.doi.org/10.31192/np.19.2.6.

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The disciple is a seminal topic for every Evangelist. The Johannine image of the followers of the Rabbi from Nazareth diverges from the Synoptic vision. In the Fourth Gospel, the disciples follow and serve the Master – like in Mark, Matthew, and Luke – yet the Johannine Jesus does not ask them to break their family ties or leave anything behind. A narrative analysis of the Fourth Gospel lets Culpepper consider the disciples of Christ from the perspective of their literary functions and determine the criteria of their discipleship. The critic divides their formation process into three stages related to seeing, believing, and continuing in the word. In the eyes of the reader, the followers of Jesus – perceived individually or as a community – perform functions as role models or representatives. To be a disciple is to accept the gift of becoming a child of God (John 1:12), which presumes a broad, universal perspective. For this reason, the author of John uses the term »disciple« as many as seventy-eight times, »Twelve« – only four times, while the word »apostle« is never spoken.

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Devriese, Luc. "Abrahamstraat en Apostelhuizen - de namen." Ghendtsche Tydinghen 47, no. 1 (January 1, 2018): 16–18. http://dx.doi.org/10.21825/gt.v47i1.16864.

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Twee bijbelse straatnamen, niet middeleeuws. Marcus van Vaernewijck schreef erover in zijn heel merkwaardige ‘Geschiedenis van België’ (eerste uitgave in 1559): ‘Voorders hebben menigvuldige andere dingen naemen daer men den oorsprong niet meer van weet; en aldus staet naer onzen tyd te gebeuren van de Abraham- en Apostel-straeten, wanneer de beelden zullen af zijn, na de welke sij nu genoemt worden’

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Devriese, Luc. "Abrahamstraat en Apostelhuizen - de namen." Ghendtsche Tydinghen 47, no. 1 (January 1, 2018): 16–18. http://dx.doi.org/10.21825/gt.v47i1.16864.

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Twee bijbelse straatnamen, niet middeleeuws. Marcus van Vaernewijck schreef erover in zijn heel merkwaardige ‘Geschiedenis van België’ (eerste uitgave in 1559): ‘Voorders hebben menigvuldige andere dingen naemen daer men den oorsprong niet meer van weet; en aldus staet naer onzen tyd te gebeuren van de Abraham- en Apostel-straeten, wanneer de beelden zullen af zijn, na de welke sij nu genoemt worden’

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Journal articles on the topic 'Twelve apostles'

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