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Artykuły w czasopismach na temat „Christian gospel”

Autor: Grafiati

Data publikacji: 3 czerwca 2025

Data aktualizacji: 31 lipca 2025

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1

Volokhova, Natalia V., and Elena N. Goncharova. "THE IMAGE OF A WOMAN IN THE NEW TESTAMENT APOCRYPHIC GOSPELS." IZVESTIYA VUZOV SEVERO-KAVKAZSKII REGION SOCIAL SCIENCE, no. 4 (212) (December 28, 2021): 11–16. http://dx.doi.org/10.18522/2687-0770-2021-4-11-16.

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The New Testament Apocrypha is a kind of phenomenon in early Christian literature, where features of ancient and Christian ideology are combined. The Apocrypha is a “practical” component of early Christian anthropology, since the Apocrypha embodied the holistic images of people, the so-called “ideal Christians”. The study analyzes the New Testament Apocryphal litera-ture, in particular, examines the texts of the Apocryphal Gospels (“The First Gospelˮ of James, “The Gospel of the Birth of the Ever Virgin Maryˮ, the Gospel of Thomas, the Gospel of Nicodemus) and the Apocryphal Acts in order to f

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Rashid, Hafiz Abdul, and Habib ur Rehman. "U-11 Predictions About the Last Messenger Hazrat Muhammad (PBUH) & Gospel of Bernabas (Research & Analysis)." Al-Aijaz Research Journal of Islamic Studies & Humanities 4, no. 2 (2020): 169–82. http://dx.doi.org/10.53575/u11.v4.02(20).169-182.

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According to Islam, the Gospel is the name of the revelation of Allah Almighty which revealed on Jesus Christ (peace and blessings of Allaah be upon him), as stated in the Qur'an: و اتینه الانجیل We have given him the gospel. But to Christians, the gospel refers to the biography of Jesus as it is evident from the study of currently available Gospels.According to the Bible – Acts of the Apostels, Barnabas is one among the first three personalities who dedicated their lives to Christianity. There was a Gospel attributed to Barnabas, which was of great importance in the early days of Christianity

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Coogan, Jeremiah. "Meddling with the Gospel." Novum Testamentum 65, no. 3 (2023): 400–422. http://dx.doi.org/10.1163/15685365-bja10044.

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Abstract The second-century philosopher Celsus disparaged Christians who “alter the original text of the Gospel three or four or many times” (Cels. 2.27). Scholars have understood this passage as a critique of multiple distinct Gospels, but Celsus’ invective is better explained by comparison with elite second-century polemics (e.g., Gellius, Lucian, Galen) against readers who lack discernment and arbitrarily alter manuscripts. For Celsus, Christians’ irresponsible textual practices reveal their cultural inferiority. The complaint is about varying copies of what Celsus thinks to be the same wor

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Larson, Jason T. "The Gospels as Imperialized Sites of Memory in Late Ancient Christianity." Postscripts: The Journal of Sacred Texts, Cultural Histories, and Contemporary Contexts 6, no. 1-3 (2012): 291–307. http://dx.doi.org/10.1558/post.v6i1-3.291.

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This article considers the intersection of Christian and imperial memory in the physical Gospel book. Besides describing the function of gospel books in the post-Constantine Roman Empire, it examines the connection between the Roman construction and production of sites of memory that established Roman imperium in the Mediterranean and the development of the Christian Gospel codex as a site of memory within Christianity. It also explores the related issues of imperial and divine power as manifest through material things, the rhetoric of seeing and iconicity, and the invented tradition of Christ

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Ofori, S. Ofori. "Jesus in African tradition: the spirit of Christ in the Asante pre-Christian religio-cultural context." Pentecost Journal of Theology and Mission 4 (January 31, 2023): 61–81. http://dx.doi.org/10.62868/pjtm.v4i1.131.

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The history of Christian expansion has revealed that whenever the Christian gospel enters a new cultural milieu, new questions are asked that have to do with the nexus between the gospel and human cultures. A major question that arises whenever the Christian gospel enters a new cultural context is: How should new converts relate to their cultural past? Or, how far can the gospel be adapted to fit into a culture without losing its essential message? This has been a major issue African Christians have had to grapple with upon their conversion.

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Marcus, Joel. "The Gospel of Peter as a Jewish Christian Document." New Testament Studies 64, no. 4 (2018): 473–94. http://dx.doi.org/10.1017/s0028688518000188.

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The second half of the Akhmîm fragment of the Gospel of Peter distinguishes the recalcitrant Jewish leaders, who suppress the truth of Jesus’ resurrection, from the Jewish people, who regret their murder of Jesus the moment he dies – a distinction best explained by the thesis that the document was produced by and for Jewish Christians living in second-century Syria. Other Christian documents related to the Gospel of Peter and written or influenced by second- and third-century Jewish Christians, especially the Didascalia Apostolorum, show a similar combination of philo- and anti-Judaism. The Go

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Kritzinger, J. J. "Volksmoord in Rwanda: Missiologiese opmerkings." Verbum et Ecclesia 17, no. 1 (1996): 89–105. http://dx.doi.org/10.4102/ve.v17i1.1113.

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Genocide in Rwanda: missiological notes The recent tragic events in Rwanda, a country generally regarded as “Christian”, put the accomplishments of the church in its mission under question. Why didn't the church and the millions of Christians make a difference? Or did they? An introspective missiological analysis is done. What are the things that Christians elsewhere can learn from Rwanda? Aspects which are discussed are: the gospel and ethnicity; the gospel and revival; the gospel and ethics; the gospel and culture; the gospel and politics; the gospel and socio-economic development; and the g

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Koester, Helmut. "From the Kerygma-Gospel to Written Gospels." New Testament Studies 35, no. 3 (1989): 361–81. http://dx.doi.org/10.1017/s0028688500016830.

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This paper wants to address the question, why and how the term εỦαγγέλιον, originally a term for the early Christian proclamation, became the designation of a certain type of literature. Closely related problems have been discussed repeatedly in New Testament scholarship for several generations: (1) The origin of the term εỦαγγέλιον. (2) The consistency and uniformity of its meaning in its Christian usage. (3) The question of the literary genre of the writings which later became known as ‘gospels’. I shall comment on the second and third of these problems insofar as they concern the question a

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Walsh, Richard. "The Gospel According to Judas: Myth and Parable." Biblical Interpretation 14, no. 1-2 (2006): 37–53. http://dx.doi.org/10.1163/156851506776145832.

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AbstractJesus films improve the Judas story by adding plot connections and amplifying Judas' character, but their Judases reprise "the Gospel according to _" pattern. Like Jewison's Judas, they all are part of the adoring Christian chorus. Films' selective uses of the gospel Judas incidents intensify the gospel exclusions. Judas remains the traitorous disciple who deserves his fate. Films' visuals continue the iconography of art and create interlocking scenes associating Judas with Jesus' opponents. While some films motivate Judas traditionally, others modernize Judas' motivation in order to c

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Schröter, Jens. "The Contribution of Non-Canonical Gospels to the Memory of Jesus: The Gospel of Thomas and the Gospel of Peter as Test Cases." New Testament Studies 64, no. 4 (2018): 435–54. http://dx.doi.org/10.1017/s0028688518000206.

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This article argues that the social memory approach makes a significant contribution to the interpretation of the early gospel tradition. This approach helps to overcome an anachronistic distinction between ‘canonical’ and ‘non-canonical’ (or ‘apocryphal’) Gospels by highlighting the way Jesus was portrayed in various Gospels of the first and second century. Early Christian Gospels in general presuppose the post-Easter perspective on Jesus as a divine figure, but depict his activity and teaching in different ways. A closer look at the Gospel of Thomas and the Gospel of Peter demonstrates how t

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WOOD, JOHN HALSEY. "The New Testament Gospels and the Gospel of Thomas: A New Direction." New Testament Studies 51, no. 4 (2005): 579–95. http://dx.doi.org/10.1017/s0028688505000305.

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After surveying the debate over the relation of the Gospel of Thomas to the NT gospels, this essay argues that Gos. Thom. merits comparison with second-century Christian literature, in order to discern the similarity or dissimilarity with regard to the use of NT material. The second-century sources considered are found to manifest various types of literary dependence on the canonical gospels. A comparison suggests that Gos. Thom. does show many of the characteristics of this Christian literature known to depend on NT material, and, moreover, that Gos. Thom. appears to draw from all four of the

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Donaldson, Terence L. "“Gentile Christianity” as a Category in the Study of Christian Origins." Harvard Theological Review 106, no. 4 (2013): 433–58. http://dx.doi.org/10.1017/s0017816013000230.

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At least since the time of Ferdinand Christian Baur in the mid-nineteenth century, the concepts of “Jewish Christianity” and “Gentile Christianity,” together with related binary pairs (Jewish Christian / Gentile Christian, Jews / Gentiles), have functioned as basic categories in the critical investigation of Christian origins. Adopting the voice of his hero Paul, Baur speaks of “my Gospel of Gentile Christianity, as opposed to Jewish Christianity,” the English terms renderingHeidenchristentumsandJudenchristentums, respectively. Speaking of Paul's success in establishing “a Gentile Christianity

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Hutabarat, Binsar Antoni. "Perda Manokwari Kota Injil: Makna dan Konsekuensi bagi Gereja-gereja di Indonesia." Societas Dei: Jurnal Agama dan Masyarakat 2, no. 1 (2017): 127. http://dx.doi.org/10.33550/sd.v2i1.58.

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ABSTRACT: This article entitled "Provincial Regulation of Gospel City Manokwari: Significance and Consequences for the Churches in Indonesia" will first explore the presence of Provincial Regulation (Perda or peraturan daerah) of Gospel City Manokwari. The article is based on data collected by the author in a field research in areas related to the initiation of these regulations, and particularly in Manokwari. The author will then analyze this regulation from the standpoint of Christian theology, and further explain the implications of these regulations for the churches in Indonesia. The findi

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Baker, Robin. "Thomas/Twin in the Fourth Gospel and the Gospel of Thomas: The Mesopotamian Background of an Early Christian Motif." Religions 16, no. 2 (2025): 151. https://doi.org/10.3390/rel16020151.

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This study examines the Thomas/twin motif in the Gospels of John and Thomas, which plays a significant role in each. By analyzing the motif’s meaning, deployment, and development in the two Gospels against Mesopotamian models, this study brings a fresh perspective to the much-debated topic of the Gospel of Thomas’s place of origin. This study demonstrates that Thomas betrays a knowledge of cuneiform polyvalence and argues that this corroborates the historical tradition that it originated in Mesopotamia. The findings also support the claim that the work is theologically sophisticated despite it

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Asher, L. "Sinolization of Christianity: Increasing Gospel Relevance or Distorting the Gospel Message?" Journal of Adventist Mission Studies 14, no. 2 (2018): 57–65. http://dx.doi.org/10.32597/jams/vol14/iss2/11/.

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"This study aims to address the concept of the Sinolization of Christianity in light of cultural studies, biblical principles, and the Great Controversy perspective. It will then set forth some ideas on how it could affect the communication of the gospel in the Chinese context. It will attempt to see if Sinolization makes the gospel more relevant or further distorts the Christian message through the lens of the Chinese culture. The answers to these questions should help Chinese Christians, and especially Adventists, better understand their mission in China."

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van der Horst, P. W., and A. F. J. Klijn. "Jewish-Christian Gospel Tradition." Vigiliae Christianae 46, no. 4 (1992): 435. http://dx.doi.org/10.2307/1583723.

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Petersen, William L., and A. F. J. Klijn. "Jewish-Christian Gospel Tradition." Journal of Biblical Literature 113, no. 3 (1994): 538. http://dx.doi.org/10.2307/3266806.

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Elliott, J. K., and A. F. J. Klijn. "Jewish-Christian Gospel Tradition." Novum Testamentum 35, no. 3 (1993): 308. http://dx.doi.org/10.2307/1561552.

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Chu, Ann Gillian, and John Perry. "“If the Gospel We Preach Disregards Human Rights, I Would Rather not Preach This Gospel”: Towards a Lived Theology of Hong Kong Churches." Theology Today 79, no. 4 (2022): 422–34. http://dx.doi.org/10.1177/00405736221132861.

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Both pro-establishment Christians, who support ‘obeying the authority’ (Romans 13), and pro-democracy Christians, who participated in the 2014–20 protests, want what is best for Hong Kong and truest to their Christian faith, but they understand those aims differently. The former believe social stability is a way to create space for Christian faith to flourish, while the latter judge that we need to break the current unjust system for Christian faith to begin flourishing. After conducting interviews with lay Christians, we found that both sides can struggle to communicate their vision for faith

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Chapa, Juan. "The Fortunes and Misfortunes of the Gospel of John in Egypt." Vigiliae Christianae 64, no. 4 (2010): 327–52. http://dx.doi.org/10.1163/004260310x12544604214308.

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AbstractThe numerous manuscripts of John among the earliest Christian papyri have given rise to discussion and speculation. It has been suggested, on the grounds of an alleged preference for the Fourth Gospel among gnostics, that the high number of papyri of John compared to other gospels would favour Walter Bauer’s thesis of the ‘heterodox’ character of early Christian Egypt. The obscurity which veils the origins of the early Egyptian Church allows for conjectures of this kind. However, recent studies on the reception of the Fourth Gospel in the early Church and newly published papyri show th

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JIPP, JOSHUA W., and MICHAEL J. THATE. "Dating "Thomas": Logion 53 as a Test Case for Dating the "Gospel of Thomas" within an Early Christian Trajectory." Bulletin for Biblical Research 20, no. 2 (2010): 237–55. http://dx.doi.org/10.2307/26424298.

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Abstract A perennial and seemingly irresolvable conflict affecting the studies of early Christianity, the quest for the historical Jesus, and the Synoptic Gospels has been whether the Gospel of Thomas and the diverse traditions that it preserves should be dated before or after the Synoptic Gospels. Scholars have primarily tended to resolve the issue by establishing its independence from or dependence upon the Synoptic Gospels. Recently, however, there have been signs that new methods may be opening up new vistas with respect to the dating issue. To name but a few, the diverse scholarship of Ni

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Crawford, Matthew R. "The Diatessaron, Canonical or Non-canonical? Rereading the Dura Fragment." New Testament Studies 62, no. 2 (2016): 253–77. http://dx.doi.org/10.1017/s0028688515000478.

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Among those texts that vied for a position as authoritative Scripture, but were eventually rejected by ecclesiastical authorities, was the so-called Diatessaron of Tatian. Having been compiled from the four canonical gospels, Tatian's work occupies a liminal position between the categories of ‘canonical’ and ‘apocryphal’, since the majority of its content was common to users of the fourfold gospel, though this content existed in a radically altered form and was tainted by association with an author widely accused of heresy. In order to demonstrate the originality of Tatian's gospel composition

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Sidianto, Daniel, Yanto Paulus Hermanto, and Julia Tanama. "Bisnis Peralatan Sembahyang Ditinjau Dari Etika Kristen." Manna Rafflesia 9, no. 1 (2022): 154–67. http://dx.doi.org/10.38091/man_raf.v9i1.279.

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There are several business sectors that disturb the tranquility of Christian life, types of business: producers of prayer paper, producers of hio or incense to hold ritual worship of gods, the making of statues of gods of worship. If the businessman is a non-Christian then it will certainly not cause problems, but if the businessman is a Christian then bring him into a dilemmatic state. What is the attitude of Christians towards life for this business of prayer equipment. First, it is indicated the problem of how the character of Christian businessmen is viewed from Christian Ethics. Christian

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Thomas, Joy. "Mission as Dialogue." Mission Studies 14, no. 1 (1997): 228–40. http://dx.doi.org/10.1163/157338397x00149.

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AbstractThis Forum Paper argues along with Michael Amaladoss and Paul Knitter that the practice of interreligious dialogue, while not replacing the duty of proclamation of the gospel, is an essential part of Christian mission. As the church moves from an "ecclesiocentric" understanding of salvation to an understanding shaped by the Reign of God, it recognizes that dialogue is the way that the church fulfills its mission in a non-Christian or pluralistic environment. Christians need to partner with other believers for the sake of God's Reign while witnessing by their lives and commitment to the

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Akebok, Haruna. "THE IMPACT OF CONTEXTUALIZATION IN REACHING THE GOSPEL TO ZARANDA PEOPLE OF BAUCHI STATE NIGERIA." Greener Journal of Social Sciences 15, no. 1 (2025): 119–25. https://doi.org/10.15580/gjss.2025.1.050625080.

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The effectiveness of Christian mission hinges on the ability to contextualize the gospel message within the cultural frameworks of the people being reached. This article explores the impact of contextualization in sharing the gospel with the Zaranda people of Bauchi State, Nigeria. The study begins by examining the mission of the Church and its role in engaging in diverse cultural settings. A detailed exploration of the Zarandawa people’s cultural background reveals their unique values, traditions, and worldview, which significantly influence their reception and understanding of the gospel. Th

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Poewe, Karla. "Exporting the American Gospel: Global Christian Fundamentalism:Exporting the American Gospel: Global Christian Fundamentalism." American Anthropologist 100, no. 2 (1998): 548. http://dx.doi.org/10.1525/aa.1998.100.2.548.1.

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Houghton, H. A. G., and Mina Monier. "Greek Manuscripts in Alexandria." Journal of Theological Studies 71, no. 1 (2020): 119–33. http://dx.doi.org/10.1093/jts/flaa041.

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Abstract Important manuscripts of the Greek New Testament and other early Christian writings are held by institutions in Alexandria. This report provides an update on the current location and identification of these documents, including the ‘Akhmim Fragment’ of the Gospel of Peter. It also gives preliminary information about four witnesses to the Greek New Testament which have now been added to the official register. These comprise a tenth-century catena manuscript of the Gospels (GA 2937) and three gospel lectionaries (GA L2477, L2478, and L2479).

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Isbell, Charles David. "Essays Introducing a Jewish Perspective on the Gospel of John." Socio-Historical Examination of Religion and Ministry 2, no. 1 (2020): 17–26. http://dx.doi.org/10.33929/sherm.2020.vol2.no1.02.

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This article’s aim is to highlight the impact that plain sense readings of the Gospel of John have on educated Jewish and Christian lay persons but who typically do not aspire to learn or appropriate current scholarly theories seeking to explain sacred texts in a technical and often inordinately complex fashion. Essay topics include: 1) the anonymous author (“John”), the relationship of his gospel to the Synoptic Gospels, his interpretation of Jewish actions and customs, and his influence on a distinct group of early Christians, the “Johannine” community; 2) John’s portrayal of Jesus’ self-ide

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Ludji, Irene. "‘Law and Gospel’ or ‘Gospel and Law’? An attempt to Trans(form) Theologia Viatorum in the Living Church." DUNAMIS: Jurnal Teologi dan Pendidikan Kristiani 9, no. 2 (2025): 738–54. https://doi.org/10.30648/dun.v9i2.1478.

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This article explores the ordered concepts of ‘Law and Gospel’ by Martin Luther and ‘Gospel and Law’ by Karl Barth. On the one hand, Luther understood Law and the Gospel as two different but not separate concepts of Christian life. The Law is what God asks Christians to do, while the Gospel is what Christians receive from God. On the other hand, Barth believes that theology should focus on the incarnation of Jesus Christ as proclaimed in the Gospel. This article answered two research questions: First, what is the relationship between the approach presented by Luther and Barth? Second, how can

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Johnson, Russell P. "The gospel and the prosperity gospel." Theology 121, no. 1 (2018): 28–34. http://dx.doi.org/10.1177/0040571x17730980.

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By examining how theologians and lay scholars should respond to the prosperity gospel, this article argues that theological criticism is less a matter of wholesale rejection of false views and more a matter of expanding partial views. Drawing on Pascal and Kierkegaard, I describe what dialectic means for Christian witness. Their insights help us to criticize compassionately – in Paul’s words, to speak the truth in love.

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Kakunsi, Grace Cara Eirene, and Risno Tampilang. "The Gospel in the Womb of Culture: Between Syncretism and Orthodoxy in Christian Mission Spirituality and Contemporary Mission." Mitra Sriwijaya: Jurnal Teologi dan Pendidikan Kristen 5, no. 2 (2024): 218–37. https://doi.org/10.46974/ms.v5i2.129.

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Main issue discussed in this study is the tension between the Gospel and culture in the context of contemporary Christian missions. Often, efforts to proclaim the Gospel are seen as conflicting with local cultural values, creating a dilemma between syncretism and orthodoxy. The aim of this research is to offer an alternative understanding that bridges this tension through an incarnational concept, and to explore how the Gospel and culture can mutually interpolate without losing their respective essences. The methods used are literature review and theological-missional analysis, focusing on the

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Prasad (Divya) Khanal, Dr Durga. "Western Christian missions’ influence on the public witness of the Nepali Church." Journal of Religion and Public Life 2, no. 1 (2025): 4–25. https://doi.org/10.70600/821969shziov.

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The Nepali Church, with a rich history spanning 70 years, is the fruit of the tireless work of the Nepali Christians who joined the Western Christian missions when they came to Nepal in the 1950s. These partnerships emerged to ‘preach the gospel and build the global Church’. However, the missionaries found that they were unable to implement their mission of evangelism and Church planting, and instead, became involved in social development. While they focussed on social works, the Nepali Christians embraced the work of evangelism and built the Nepali Church. The divergence in mission objectives

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Walsh, Richard. "Gospel Judases." Postscripts: The Journal of Sacred Texts, Cultural Histories, and Contemporary Contexts 2, no. 1 (2007): 29–46. http://dx.doi.org/10.1558/post.v2i1.29.

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The canonical Judas is not a developed, literary character, but, rather, a sign within Christian discourse of the fated, traitorous disciple who came to an appropriate reward. Christian mythology employs that figure in order to demarcate boundaries between insiders and outsiders. The discourse uses that Judas as a scapegoat to exorcise evil. When modern critics remove the individual gospels from the canon, their readings depict several different Judases: for example, Mark’s apocalyptic victim, Matthew’s repentant murderer, Luke’s apostate apostle, and John’s thieving demon. Such readings expos

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Collins, Adela Yarbro. "Mark and His Readers: The Son of God among Jews." Harvard Theological Review 92, no. 4 (1999): 393–408. http://dx.doi.org/10.1017/s0017816000017740.

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First, a few remarks about the audience of the Gospel according to Mark. This study is based on the premise that Mark was read aloud in gatherings of Christians in the late first and early second centuries that were not necessarily liturgical in a narrow sense. Further, those who listened were not all equally committed to the Christian faith and probably assimilated and interpreted the instruction that they received in various ways. Some in the audience, even if they were familiar with the Pauline understanding of Jesus as the Son of God, may have preferred to de-fine Jesus' divine sonship in

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Morgan, Robert. "Philip Pullman’s Jesus and ‘Christ’—and God?" Expository Times 132, no. 8 (2021): 337–47. http://dx.doi.org/10.1177/0014524620983714.

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A story which dramatizes the distinction between the historical reality of Jesus and the ‘Christ of faith’ has given new life to a once powerful critique of Christian doctrine. Pullman’s alternative version of the gospel story can be countered by historical scholarship which shares his non-supernaturalist assumptions, but a theological response which communicates the Christian message of the gospels is also needed. The allegorical interpretation that Pullman’s fable invites allows a reading that is compatible with a rational form of traditional Christianity.

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Kim, Paulus Jinu. "The Role of Christians in The Correlation between The Notion of Lex Orandi, Lex Credendi, Lex Vivendi and The Commitment of Cape Town." Evangelikal: Jurnal Teologi Injili dan Pembinaan Warga Jemaat 6, no. 2 (2022): 85. http://dx.doi.org/10.46445/ejti.v6i2.490.

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Lex orandi, lex credendi, lex vivendi is conventional concepts of the Christian life, but those are still relevant to solve problems of modern society. The interconnectedness of worship (lex orandi), theology (lex credendi), life (lex vivendi) is emphasized in the Christian sphere. Nevertheless, God's mission as the role of Christians was not highlighted in their relationship. The Commitment of Cape Town strongly stresses that Christians accomplishes God's mission with holistic ways in domains of gospel, world, church. In this study, the notion of lex orandi, lex credendi, lex vivendi will be

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Gregory, Andrew, and Christopher Tuckett. "Oxford Early Christian Gospel Texts." Early Christianity 1, no. 3 (2010): 508. http://dx.doi.org/10.1628/ec-2010-0009.

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Avis, Paul. "The Gospel in Christian Traditions." Ecclesiology 7, no. 3 (2011): 412–13. http://dx.doi.org/10.1163/174553111x585815.

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Adebayo, M.S. Ph.D;, and Oladayo Joy (Mrs) Adekunle. "SOCIAL MEDIA AS A VERITABLE TOOL FOR CHRISTIAN EVANGELISM IN CONTEMPORARY NIGERIA." Nigerian Educational Digest (NED) Volume 14, No. 1, June 2022 (2022): 25–29. https://doi.org/10.5281/zenodo.7729668.

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Social media is a co computer based technology that aids in the facilitation of ideas, thoughts and information through web- based communication networks which include facebook, instagram, twitter, youtube and TikTok. These networks especially, facebook , instagram and twitter have been integrated into most Christina missionary activities because of their abilities to expose their doctrines, ideas and practices almost unrestrained to all nations of the world. Infact, nations that hitherto have been classified unreachable by the gospel are been penetrated through social media. This paper theref

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Souders, Michael. "The Prophetic Imagination and the Rhetoric of “Freedom” in the Prosperity Gospel." Journal of Communication and Religion 37, no. 2 (2014): 93–116. http://dx.doi.org/10.5840/jcr201437214.

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The purpose of this essay is to examine the Christian prosperity gospel’s use of the “liberation” idiom and the prophetic rhetorical form in order to discover the prosperity gospel’s significance for efforts at social and political change. Included is a significant discussion of the sociological appeal of the prosperity gospel, its alteration of the traditional prophetic mode, and examination of several leading prosperity preachers. I conclude that prosperity gospel represents a significant alteration of the prophetic mode away from social change and toward an atomization of culture and an imp

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Darius, Darius, Hardi Saputra, and Dimas Teguh. "Analysis Solidarity of Jesus According to the Gospel of Mark and Its Relation to Christian Community Solidarity in Toraja." BIA': Jurnal Teologi dan Pendidikan Kristen Kontekstual 6, no. 1 (2023): 42–54. https://doi.org/10.34307/b.v6i1.416.

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Abstract: Â This study examines the concept of Jesus' solidarity as a reflection of the remarkable church in Toraja's Christian community's implementation of solidarity towards others. First, this study seeks to define the concept of Jesus' solidarity in Mark's Gospel. Second, describe the relationship between Jesus's solidarity in the Gospel of Mark and the Christian community's solidarity in Toraja. This study employs a qualitative descriptive approach in which the researcher describes the occurrences of Jesus' ministry-related solidarity in the Gospel of Mark. The researcher describes the t

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Christanti, Anna Mariana Poedji. "Sengsara Kristus dalam Implementasinya bagi Upaya Penginjilan." Jurnal Missio Cristo 4, no. 1 (2022): 47–64. http://dx.doi.org/10.58456/jmc.v4i1.14.

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Abstract: The decline of faith in the present, should motivate every Christian to actively preach the gospel. Gospel preachers need to be equipped with the concept of the balance of God’s love and justice. This writing is the result of literature reseach. The focus is on the balance of God’s love and justice, which is expressed in the medical, psychological, and spiritual misery of Christ. The aim is for the development of evangelistic efforts and the firmness of the faith of Christians.

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Aichele, George. "The Possibility of Error: Minority Report and the Gospel of Mark." Biblical Interpretation 14, no. 1-2 (2006): 143–57. http://dx.doi.org/10.1163/156851506776145760.

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AbstractReferences to and images of eyes and of blindness and seeing (including natural sight, clairvoyance, and artificially recorded images) play significant parts in Stephen Spielberg's 2002 movie, Minority Report. Based on Philip K. Dick's story, "The Minority Report," the movie plays with familiar Dickian paradoxes of fate and freedom, and of truth that conceals and/or makes itself false. The gospel of Mark also features similar paradoxes of "blindness and insight." This essay plays Spielberg's movie against Dick's story, and the mutual relation between them against Mark's gospel, with th

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Melczewski, Paweł. "Niewłaściwe postępowanie Piotra w Antiochii (Ga 2, 14)." Ruch Biblijny i Liturgiczny 58, no. 4 (2005): 263. http://dx.doi.org/10.21906/rbl.602.

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In Ga 2, 14, Paul openly reprimands Peter for his inconsequential behavior. He stands in the midst of the practical problems concerning religious life, while, at the same time, trying to prevent a division in the converted. Christian life is presented as the meeting of theory and practice. Peter’s behavior, despite his intention, was against “Gospel truth”. This behavior inhibited Christian unity. From this point on, Christians would not be able to celebrate the Eucharist, which was connected with the communal meal. In this case, there would be “one Lord, but two tables of the Lord” (S. C. Nie

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Kopack, Austin C. "A Christian Habitus." Lumen et Vita 9, no. 2 (2019): 45–55. http://dx.doi.org/10.6017/lv.v9i2.11129.

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What is the relationship between preaching and living the Gospel? It is within the daily habits of those attempting to live out the Gospel together that preaching becomes intelligible and applicable. Sound preaching alone will fail to produce a transformed people whose lives reflect the teachings of scripture. This paper brings together the linguistic philosophy of Ludwig Wittgenstein and the theological anthropology of James K. A. Smith in order to develop an affective pedagogy that takes seriously the socially dependent nature of human persons. The social account of language proposed in the

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F. A., Emmanuel, and Samuel A. "The Bible and Music in African Christianity." African Journal of Culture, History, Religion and Traditions 7, no. 1 (2024): 51–66. http://dx.doi.org/10.52589/ajchrt-8kkxghxp.

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This bibliographic study explores the interplay between the Bible and music within the context of African Christianity. Underpinned by the theory of syncretism, the paper employs a contextual thematic analysis to unravel the nexus between African indigenous music and Christian worship and draws implications for both scholarship and practice. Findings indicate that early European missionaries incited a satanic impression against the use of African indigenous music among Christian worshippers. It was contrarily revealed that Bible-informed use of African music in Christian worship is imperative

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Burgess, Regina L. "Understanding Christian Blogger Motivations: Woe Unto Me if I Blog Not the Gospel." Journal of Religion, Media and Digital Culture 2, no. 2 (2013): 1–42. http://dx.doi.org/10.1163/21659214-90000030.

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Blogger motivations in general and motivations of religious bloggers have previously been studied, but there is a lack of studies specific to the motivations of bloggers who self-proclaim their Christianity to create a blog and maintain the blog. Forty-four bloggers participated in a self-administered survey questionnaire sent via email. They answered questions about their reasons to create a blog, original goals for their blog, and reasons to blog regularly. Motivations found in previous research were garnered from 11 studies, and the participants were asked to indicate which motivations reso

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Järvenpää, Tuomas. "‘The Wisest Man in the East’." Temenos - Nordic Journal for Study of Religion 59, no. 2 (2023): 207–29. http://dx.doi.org/10.33356/temenos.122051.

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This article presents an ethnographic analysis of the performance of gospel rap music as part of Evangelical Christian youthwork in Finland. The article is based on my observations of six onsite and five online events that featured gospel rap music in their line-up, as well as interviews with nine musicians and three event organizers. I address the relationship between the aesthetics of gospel rap music and the emotional regimes of Finnish Evangelical Christianity. I define ‘emotional regimes’ here as cultural, social, and material practices that set normative rules for the expression of colle

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Dean, Kenda Creasy. "Scaling Niceness: Is Christian Social Innovation a New Social Gospel Movement?" Theology Today 82, no. 1 (2025): 10–26. https://doi.org/10.1177/00405736241308255.

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Religious communities have shown a growing interest in social innovation as a way to have impact in their communities, leading some observers to wonder if we are in the beginning of a new social gospel movement. This article explores Christian social innovation's relationship to “social Christianity,” but cautions that faith formation of participants must be improved if we are to expect Christian social innovation to become a social “gospel” movement. Current levels of religious instruction in the US do not seem to help people distinguish Christianity from concepts like “niceness” and “helping

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Ogden, Greg. "What is Jesus’ Definition of a Disciple Embedded in the Great Commission?" Kairos 18, no. 2 (2024): 141–55. http://dx.doi.org/10.32862/k.18.2.2.

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Any conference on discipleship must be rooted in the biblical definition of a disciple. When Jesus commands us to “make disciples,” who or what exactly are we making? What does a disciple look like? We need to look no further than the definition embedded in Jesus’ original mandate known as the Great Commission (Matt 28:16-20). There is a precise structure to this text which gives us the basic characteristics of a disciple. We find here a singular imperative, “make disciples.” What is often overlooked is that this central command is modified by three participles, “going,” “baptizing,” and “teac

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