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Journal articles on the topic 'God's Gospel'

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Author: Grafiati

Published: 4 June 2021

Last updated: 19 February 2022

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1

Farley, W. Edward. "Can Preaching Be Taught?" Theology Today 62, no. 2 (July 2005): 171–80. http://dx.doi.org/10.1177/004057360506200203.

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Preaching—defined as sermon writing, exegesis, or discursive skill—appears to be teachable. On the other hand, is preaching, defined as announcing the gospel, hence the mysteries of God and God's redemptive work, teachable? Preaching the gospel embodies and, at the same time, transforms the three primary features of aesthetic art: creativity, emotional world-engagement, and imagination. If these artistic features are gifts prior to any teaching, then we may doubt that pedagogy can facilitate preaching the gospel. At the same time, however, teachers of preaching can identify students' artistic powers, stir them up, and expose alien paradigms and rhetorics that divert preaching from the gospel, redirecting them toward those that embody the gospel's true aims. In this sense, preaching can be taught.

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2

Essien, Essien D. "Ethical Audit of Prosperity Gospel." International Journal of Knowledge-Based Organizations 8, no. 2 (April 2018): 53–66. http://dx.doi.org/10.4018/ijkbo.2018040105.

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Emerging manifestations in contemporary studies regarding Pentecostal spirituality in Africa reveals two dramatic findings for scholarship. First, success in the Christian world is defined by prosperity gospel replete with economic message that wealth is a sign of God's blessing and a compensation for prayer as well as “sowing of seed”. Second, the notion of an abundant God and the propensity to claim innocence of any motive other than fulfilling God's will for human beings. Drawing upon an extensive contemporary research on prosperity doctrine and based on content analysis, this article examines prosperity teachings and claims and identifies ethical issues that relate to the doctrine. Findings reveals that though prosperity preachers use Bible to support their claims, prosperity gospel does not surmount social misery, poverty and corruption, rather, it entrenches the ills as exemplified in excessive incomes, lavish and flamboyant lifestyles of church leaders at the expense of impoverished church members.

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3

Valiquette, Hilaire. "“Handed over to the Gentiles”: The Centrality of Persecution for Missiology." Missiology: An International Review 26, no. 4 (October 1998): 431–43. http://dx.doi.org/10.1177/009182969802600404.

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Two issues must be considered together in missiology: the relationship of Jesus (of the Gospels) to the Gentiles and the necessity of rejection of the gospel by one's own people. The first issue has been treated as a puzzling side issue and the second simply neglected. The answer to both questions involves recognizing the necessity of rejection and persecution within Christian churches and the coming of God's kingdom as a continually present process.

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4

Wakefield, Andrew H. "Romans 9–11: The Sovereignty of God and the Status of Israel." Review & Expositor 100, no. 1 (February 2003): 65–80. http://dx.doi.org/10.1177/003463730310000105.

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Romans 9–11 is of great importance for understanding Paul's letter to Rome. Here Paul tackles the problem of the lack of Jewish response to the gospel—a problem not just of personal anguish, but also of God's faithfulness: If God's chosen people are not participating in the gospel, how confident can Gentiles be in the hope which they have placed in God's promises? Paul's response occurs in stages: Election always implies that some are chosen, and some are not; God's sovereign election cannot be questioned; the Jewish people have stumbled in disbelief; God has retained a remnant of faithful Jews; God uses the disobedience of all people to bring all to faith; God's ways are beyond human understanding. In the process, Paul raises a number of troubling problems for modern readers: Predestination versus free will; the fairness of God; the role of the Law in salvation; and Paul's handling of scripture. This brief article sketches out the stages of Paul's argument and the problems it raises, and offers brief summaries of some possible solutions to those problems.

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5

King, Fergus J. "Betrayal or Blasphemy? “Handing over” God's Agent in the Portrayals of Judas in the Gospels." Biblical Theology Bulletin: Journal of Bible and Culture 49, no. 4 (October 21, 2019): 223–30. http://dx.doi.org/10.1177/0146107919877641.

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The exact identification of Judas Iscariot has long vexed scholars. The gospel accounts themselves say little, offering a variety of possible motivations for his action, including money and Satanic impulse. The key word used of Judas' actions, paradidonai, found in all four canonical Gospels, offers two translations, “hand over” and “betray,” which remain highly contested. However, the fact that both God and people may “hand over” offers a possible solution, which emerges from an examination of the genre and environment of the four Gospels.

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6

Calhoun, Robert Matthew. "The Gospel(-Amulet) as God's Power for Salvation." Early Christianity 10, no. 1 (2019): 21. http://dx.doi.org/10.1628/ec-2019-0004.

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7

Laia, Kejar Hidup. "Makna Injil Berdasarkan Roma 1: 16-17 Dan Implementasinya Bagi Gereja Masa Kini." Manna Rafflesia 7, no. 1 (October 31, 2020): 1–21. http://dx.doi.org/10.38091/man_raf.v7i1.133.

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The fall of the first man (Adam) into sin caused the man to lose the glory of God, man died and was separated from God. The gospel is glad tidings of Jesus Christ who died, rose again to save everyone who believes. To believe the gospel means to believe in the redemptive work of Christ, to reject the gospel is to reject salvation. In the Gospel God's truth is revealed to everyone who believes in Him. This truth is related to the absolute truth of God that no one has. The truth of God revealed in the Gospels is related to the truth that God has done through the death and resurrection of the Lord Jesus to save sinners. Salvation can only be received through faith. Faith is a gift from God given to humans so that they believe in Jesus Christ as Lord and Savior. The gospel gives hope and sets people free from death. To get salvation everyone must listen to the gospel. The task of evangelism is the responsibility of the Church (believers) to preach the message of salvation in the power of the Holy Spirit to sinners so that they repent and have faith in Jesus and become disciples who obey the Great Commission of the Lord Jesus.

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8

Daliman, Muner, and Hana Suparti. "Revealing the Secret of the Kingdom of Heaven in the Gospel of Matthew Chapter 13." European Journal of Theology and Philosophy 1, no. 3 (June 16, 2021): 9–14. http://dx.doi.org/10.24018/theology.2021.1.3.17.

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The God of biblical revelation is present everywhere in the Gospel according to Matthew, but often in a self-effacing way, receding behind Jesus, Emmanuel, God-with-us. God's presence is veiled by divine passives, hidden behind the reverent circumlocution “heavens.” The parable of the Kingdom of Heaven and the Kingdom of God is widely stated in our Gospel of Matthew. Many scholars claim that the Gospel of Matthew reveals more about Jesus as a powerful King.

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9

Carter, Warren. "Resisting and Imitating the Empire." Interpretation: A Journal of Bible and Theology 56, no. 3 (July 2002): 260–72. http://dx.doi.org/10.1177/002096430005600303.

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10

Lenchak, Timothy. "The Bible and Intercultural Communication." Missiology: An International Review 22, no. 4 (October 1994): 457–67. http://dx.doi.org/10.1177/009182969402200403.

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A missionary cannot simply enter a new culture with Bible in hand and expect that people will automatically understand the gospel message. God's word can be misunderstood if it is not communicated according to the worldview of those receiving it. Since many of the world's cultures are oral and not literate, this requires the learning of oral skills in order to preach the gospel. The Bible is a literary work, but we may have to unlearn our literary habits in order to refashion our proclamation of the gospel with oral concepts and methods.

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11

Hooker, Morna. "On Becoming the Righteousness of God: Another Look at 2 Cor 5:21." Novum Testamentum 50, no. 4 (2008): 358–75. http://dx.doi.org/10.1163/156853608x318466.

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AbstractAt the end of 2 Corinthians 5, in which he is defending his style of ministry, Paul appeals three times to the gospel which he proclaims (vv. 14-15, 18-19, 21). These summaries are worded in ways that indicate the implications of the gospel for his ministry. At the same time, however, what is true of Paul should be true of all believers: they, too, should be living for the one who died and was raised for them (v. 15) and passing on the message of reconciliation to others (vv. 18-19). In the final summary, Christians are said to "become the righteousness of God" (v. 21). Käsemann's understanding of δικαιoσυνη Θεoν here as a reference to God's active power of salvation fits the context well: "in Christ", believers become what he is, and God's righteousness is manifested through them.

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12

Paddison, Angus. "P.T. Forsyth, 'the Positive Gospel', and the Church." Ecclesiology 5, no. 1 (2009): 28–47. http://dx.doi.org/10.1163/174553108x341279.

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AbstractThe Congregationalist theologian P.T. Forsyth urgently implored the Church to attend to what he termed 'the Positive Gospel'. The positive gospel was a gospel of finality, looked to the cross as God's holy judgement on the wreck of sin, and viewed the work of Jesus as an incursion into human life rather than a placid evolution from within. A robust understanding of the Church and its ministry flourished or withered in proportion to its concentration on this gospel. A church which skipped past the positive gospel would find that it was exercising a ministry of impression rather than regeneration. On the other hand, a church sustained by the positive gospel would carry out its vocation with a healthy combination of decisiveness and litheness. There is much of value in Forsyth's porous understanding of the relationship between the positive gospel and the Church, but lurking in Forsyth's language is the lure to neglect the embodied reality of the Church and its ministry.

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13

Brown, Raymond E. "The Johannine World for Preachers." Interpretation: A Journal of Bible and Theology 43, no. 1 (January 1989): 58–65. http://dx.doi.org/10.1177/002096438904300106.

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The readers/hearers of the Fourth Gospel are not meant simply to learn from its scenes; they must encounter Jesus and be challenged by him, so they are led to perceive God's ways rather than fitting Jesus into their own preconceived needs.

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14

Sterk, Vernon J. "Evangelism with Power: Divine Healing in the Growth of the Tzotzil Church." Missiology: An International Review 20, no. 3 (July 1992): 371–84. http://dx.doi.org/10.1177/009182969202000304.

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In areas of the world where animistic cultures are resistant to the gospel, a ministry of healing that demonstrates God's power is indispensable to the effective communication of the gospel and the growth of the church. Such a ministry touches the core of the indigenous worldview and is therefore an essential form of evangelism. Through four case studies, the author shows how evangelism coupled with divine healing has played a major role in the growth of the Tzotzil church in Chiapas, Mexico.

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15

McTavish, John. "Myth, Gospel, and John Updike's centaur." Theology Today 59, no. 4 (January 2003): 596–606. http://dx.doi.org/10.1177/004057360305900406.

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The Centaur is one of John Updike's most gospel-imbued novels. However, the explicit symbolism, drawn mainly from Greek mythology, often poses a barrier. This article shows how the symbolism works in The Centaur, how Updike constantly charges his realistic stories with mythical overtones, and how no myth looms larger for the author than the Christian story of the God who literally became human in order to suffer with us and for us. George Caldwell, the hero of The Centaur, turns out to be not only an embodiment of the Greek god Chiron, but a modern-day image of the Christ who shelters the world with God's own self-sacrificing love.

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16

Kochenash, Michael. "‘Adam, Son of God’ (Luke 3.38): Another Jesus–Augustus Parallel in Luke's Gospel." New Testament Studies 64, no. 3 (June 6, 2018): 307–25. http://dx.doi.org/10.1017/s0028688518000061.

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Reading Jesus’ conception and genealogy in the context of claims about Augustus brings clarity to the perplexing identification of Adam as God's offspring (Luke 3.38). Jesus was fathered by God's spirit (1.35), as was his ancestor Adam (through Joseph). Likewise, some claimed Augustus was fathered by Apollo and that his ancestor Aeneas (through adoption by Julius Caesar) was the offspring of Aphrodite/Venus. This comparison suggests that Jesus is comparable to Augustus and that Jesus’ kingdom of God is comparable to Augustus’ Golden Age. Moreover, the logical force of these parallels favours the inferring of Joseph's adoption of Jesus in Luke.

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17

Black, C. Clifton. "Christian Ministry in Johannine Perspective." Interpretation: A Journal of Bible and Theology 44, no. 1 (January 1990): 29–41. http://dx.doi.org/10.1177/002096438904400104.

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The minister's task in Johannine perspective is neither to entice people into accepting the gospel nor to consummate God's new creation; the ministerial vocation is to point to Christ and to the God of limitless love who sent his Son to save this world.

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18

Elton, Terri Martinson, and Richard Osmer. "Encountering the Gospel through Confirmation." Theology Today 76, no. 1 (April 2019): 17–25. http://dx.doi.org/10.1177/0040573619826954.

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Confirmation is a ministry aimed at strengthening young people's understanding of faith, deepening their experience in Christian community, and equipping them to discern their calling to join in God's mission in the world. As the church engages in confirmation, young people encounter the gospel anew and congregations bear witness to the redemptive love of God and the covenant of grace into which all Christians are baptized. Learning from and with each other, within and across denominations, enhances confirmation as a discipleship ministry for young people. But it does more than that. As the body of Christ comes together to help young people encounter the gospel anew, lives are changed and become open to the Holy Spirit. Embracing our call to share the gospel and cultivate faith within young people not only serves the church today, it invests in the future.

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19

Driggers, Ira Brent. "The Politics of Divine Presence: Temple as Locus of Conflict in the Gospel of Mark." Biblical Interpretation 15, no. 3 (2007): 227–47. http://dx.doi.org/10.1163/156851507x184892.

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AbstractThis paper examines the intersection of theology and politics in the Gospel of Mark as it pertains to Jesus' conflict with the so-called "leaders," giving special attention to the role of the Jerusalem temple within that conflict. It is argued that the temple as cultic institution does not concern the narrator as much as its affiliation with a priestly elite that abuses its God-given authority at the expense of those in need. As the mediator of God's presence Jesus exposes this abuse through a ministry of outreach, meeting rejection by the very ones charged to oversee the "house of God" (2:26; 11:17). This ironic rejection of the divine presence consists of both ignorance (failure to recognize Jesus as God's son) and self-interest (concern for honor and power). Jesus' climactic condemnation of the temple (11:11-25; 13:1-2) thus symbolizes his rejection of its caretakers, the "tenants" once commissioned by God to care for God's own vineyard (12:1-12).

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20

Hertig, Paul. "The Galilee Theme in Matthew: Transforming Mission through Marginality." Missiology: An International Review 25, no. 2 (April 1997): 155–63. http://dx.doi.org/10.1177/009182969702500203.

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Matthew introduces and concludes the ministry of Jesus in Galilee. This article interprets the term “Galilee” to signal a key missiological theme in the Gospel of Matthew, namely that God accepts the rejected ones of the world and commissions them as God's change agents in the world. Galilee, with its open relations to the wider world, portrays the inclusive nature of Jesus' mission and of Matthew's Gospel. Through the term “Galilee,” Matthew transforms marginality from a curse to a blessing and demonstrates that mission from the margins has the potential to transform the world.

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21

Berg, InHee C. "The Gospel Traditions Inferring to Jesus’ Proper Burial through the Depictions of Female Funerary Kinship Roles." Biblical Theology Bulletin: Journal of Bible and Culture 47, no. 4 (October 18, 2017): 216–29. http://dx.doi.org/10.1177/0146107917731835.

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The early Christians believed that Jesus was buried according to Jewish customs. However, the question regarding the nature of Jesus’ burial remains contestable and this leads our attention once again to the textual information of the Gospel traditions dealing with Jesus’ death and burial scenes. As the Gospels uniformly disclose that Jesus is the embodiment of the divine Covenant, the authors must have been obliged to draw the picture of Jesus’ burial in association to propriety rather than impropriety and honor rather than dishonor since dishonorable burial was the lot only for those who violated God's Covenant through their disobedience. For this, the Synoptic Gospels, particularly, feature women in the kernel accounts of Jesus’ Passion as the intimate providers of essential funeral services necessary to mark Jesus’ burial as being ritualistically acceptable. Although it seems laconic and implicit in the Gospels’ descriptions of these women's actions and intents, these women fill the noticeable void of the immediate family of Jesus and fulfill the familiar roles required in the rites of the passage.

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22

Park, Joon-Sik. "Hospitality as Context for Evangelism." Missiology: An International Review 30, no. 3 (July 2002): 385–95. http://dx.doi.org/10.1177/009182960203000307.

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This article views hospitality as integral to the gospel and thus as a primary context for evangelism. The practice of evangelism in hospitality reflects and follows God's welcoming of all in Christ, whose Incarnation was the Word become flesh and not simply speech. When the gospel is shared, the lives of the witness and the one invited to Christian faith are to be shared also. The author examines three essential elements for evangelism in the context of biblical hospitality: evangelism as a boundary-crossing event, the church as the witnessing and hospitable community, and evangelism in hospitality sustained by spirituality.

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23

Matson, David Lertis. "Book Review: Preaching the Gospel of Luke: Proclaiming God's Royal Rule." Interpretation: A Journal of Bible and Theology 55, no. 2 (April 2001): 199–200. http://dx.doi.org/10.1177/002096430005500216.

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24

Graves, Mike. "Book Review: Preaching the Gospel of Luke: Proclaiming God's Royal Rule." Review & Expositor 97, no. 3 (August 2000): 389–90. http://dx.doi.org/10.1177/003463730009700315.

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25

Putra, Adi, and Gunar Sahari. "Penerapan Kepemimpinan Pastoral Yesus Kristus Dalam Kitab Injil Bagi Sekolah Tinggi Teologi Pelita Dunia." Manna Rafflesia 7, no. 2 (April 30, 2021): 279–302. http://dx.doi.org/10.38091/man_raf.v7i2.147.

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This research discusses the pastoral leadership of Jesus Christ as written in the Bible to be applied in the Pelita Dunia Theological Seminary. So that every graduate produced can understand and practice correct pastoral leadership in accordance with the teachings and actions of Jesus Christ. This study uses a qualitative approach that combines a literature review with the results of interviews with several alumni. Through this research, information was obtained that Jesus' pastoral leadership based on the explanations in the Gospels is clearly visible in three ways, as Jesus' pastoral leadership carries out God's vision and that means that every pastor also carries out God's vision, Jesus' pastoral leadership reaches out to the lost and improves relationships and that means every pastor also reaches out to the lost congregation and mends broken relationship with God, and pastoral leadership Jesus disciplines and sends and that means every pastor disciplines and sends the congregation to preach the gospel. In addition, this study also concluded that Pelita Dunia Theological Seminary should include and teach Pastoral Leadership to every student in order to produce graduates who can serve like Jesus.

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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 truth to the power of the gospel and the love of God in Jesus Christ.

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Celsor, Scott. "The Human Response in the Creation and Formation of Faith: A Narrative Analysis of John 12:20-50 and its Application to the Doctrine of Justification." Horizons in Biblical Theology 30, no. 2 (2008): 115–35. http://dx.doi.org/10.1163/187122008x340851.

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AbstractOne area of lingering tension between Lutherans and Roman Catholics on the doctrine of justification relates to the necessity, or even the possibility, of a human response in one's justification. In this article, I argue that the Gospel of John can address this lingering tension and, in doing so, acts as a counter balance to the Pauline corpus. Through narrative and inner-textual analysis, the article claims that John 12:20-50 informs the reader that Christ, the light of the world which allows humanity to see where to walk, has been sent into the world by God the Father. In this critical passage, the point at which the light of Christ is to be taken out of the world, one discovers that John corroborates Catholic concerns that the gift of God's grace, God's light, empowers and requires a human response. Such a response, however, must not be understood as independent of God's gift of grace, or light, both in its origin and continuing efficaciousness.

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Powell, Brian. "Book Review: God's Power to Save: One Gospel for a Complex World?" Journal of Christian Education os-50, no. 3 (December 2007): 79–80. http://dx.doi.org/10.1177/002196570705000324.

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Kenneson, Philip D. "God's Economy: Redefining the Health and Wealth Gospel - By Jonathan Wilson-Hartgrove." Reviews in Religion & Theology 18, no. 2 (February 23, 2011): 267–69. http://dx.doi.org/10.1111/j.1467-9418.2011.00796.x.

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30

Henderson, Suzanne Watts. "Jesus' Messianic Self-Consciousness Revisited: Christology and Community in Context." Journal for the Study of the Historical Jesus 7, no. 2 (2009): 168–97. http://dx.doi.org/10.1163/174551909x447383.

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AbstractThis study reconsiders the question of Jesus' messianic self-consciousness in light of his proclamation of God's coming kingdom and its backdrop within Jewish texts that likely influenced or paralleled his own apocalyptic worldview (Second Isaiah, Daniel, the Dead Sea Scrolls, and the Similitudes of Enoch). Evidence mined from Gospel sources suggests that the historical Jesus' mission was both broadly 'messianic'—that is, as one closely associated with God's coming reign—and corporate in thrust—that is, involving others as active participants in that reign. Further, the communal dimension of Jesus' messianic role coheres with the Jewish writings explored here, which consistently situate individual messianic figures in dynamic relationship with the faithful, serving to bridge the chasm between the divine and human realms.

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Grieb, A. Katherine. "“The One Who Called You ...”." Interpretation: A Journal of Bible and Theology 59, no. 2 (April 2005): 154–65. http://dx.doi.org/10.1177/002096430505900205.

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God's saving work in the death and resurrection of Jesus Christ is the disruptive grace that called Paul, his co-workers, and their churches to an unexpected new freedom and service. They must all learn how to walk the way of the cross and live in the newness of resurrection. The church's grave danger is that, expecting too little from God, it will settle for less than the gospel.

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Setyarini, Lilis. "Prioritas Pemberitaan Injil Dalam 2 Korintus 4:1-6." Journal Kerusso 2, no. 1 (March 22, 2017): 55–71. http://dx.doi.org/10.33856/kerusso.v2i1.41.

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Priority Evangelists will be the object of study in this chapter focus on letter 2 Corinthians 4: 1-6. Where this topic is divided into four parts: Basic Services evangelist is because of God's mercy and receives the service. The second part talks about Exemplary Evangelists who should not lose heart in preaching the Gospel, Refuse act sneaky hidden and does not apply in the gospel. The third is the method in which the Not Faking Preaching the Word of God, Expressing Truth, Submit Yourself to Consider All People in the Face of God. Then the fourth is the focus of the preaching of the Gospel, in which the preacher must declare Jesus Christ as perso nal Lord and Herald as a servant who proclaim the greatness of Christ. Furthermore, the final section concludes with Affirmation of the news it self is Personal Testimony of Paul (of the light shine in the dark.

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B., Anas. "Hubungan Pemberitaan Injil Dengan Tanggung Jawab Manusia Dalam Kehidupan Sosial Dan Lingkungan Hidup." JURNAL LUXNOS 4, no. 1 (February 12, 2021): 129–34. http://dx.doi.org/10.47304/jl.v4i1.128.

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Abstract: This article will specifically discuss the relationship between the preaching of the Gospel which is the main task of humans in fulfilling His call to carry out God's Great Commission as evangelists in relation to other human responsibilities in integrating the gospel through human relationships with other humans and their environment as a single vessel to carry out this noble calling. Abstrak: Artikel ini akan mengulas secara khusus mengenai hubungan pemberitaan Injil yang menjadi tugas utama manusia dalam memenuhi panggilan-Nya untuk mengemban Amanat Agung Allah sebagai pemberita Injil dalam kaitannya dengan tanggungjawab lain manusia dalam mengintegrasikan Injil itu melalui hubungan manusia kepada manusia lainnya serta lingkungan hidupnya sebagai suatu wadah satu-satunya untuk melaksanakan panggilan mulia tersebut.

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Cone, James H. "Black Theology in American Religion." Theology Today 43, no. 1 (April 1986): 6–21. http://dx.doi.org/10.1177/004057368604300102.

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“It was the ‘African’ side of black religion that helped African-Americans to see beyond the white distortions of the Gospel and to discover its true meaning as God's liberation of the oppressed from bondage. It was the ‘Christian’ element in black religion that helped African-Americans to re-orient their African past so that it would become useful in the struggle to survive with dignity in a society that they did not make.”

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Zaluchu, Julianus. "Profil Rasul Paulus Dalam Surat 1 Korintus Dan Relevansinya Bagi Hamba-Hamba Tuhan Di Gereja Pantekosta di Indonesia Rungkut Surabaya." Journal KERUSSO 4, no. 2 (November 13, 2019): 10–22. http://dx.doi.org/10.33856/kerusso.v4i2.109.

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The profile of God's servants is a very important teaching that God has entrusted to His church on this earth. God's servants often face enormous challenges in delivering the teachings of God's Word. Such as offers to compromise, participate in committing crimes, unhealthy ambitions to gain a position, engage in the business world and materialism. In the use of wisdom it is not uncommon for God's servants to make their own decisions without involving God. In terms of ethics, God's servants experienced a fall by the temptation of wealth, throne and women. There is even a servant of God directly involved in business and politics so that it deviates far from the teachings of God's Word. Many of God's servants consider it more powerful and pretend to know because they have many congregations, and have spiritual gifts such as speaking in tongues. To get maximum results, in this study the authors used qualitative research methods, historical research methods and descriptive research methods. Qualitative research methods by distributing questionnaires to congregants and to several servants of God who serve in the GPdI Rungkut church. This study collected data from the results of the distribution of questionnaire sheets to 175 eligible congregations to fill them. The conclusions of this research are 1) The Apostle Paul is a servant of God who was called by God to carry out His mission, which is to preach the gospel of Jesus Christ to all people; 2) First Corinthians describes the profile of the apostle Paul as a servant of God; 3) The Apostle Paul as a servant of God should be emulated by God's servants in Indonesia in general and in particular God's servants in the GPdI Rungkut Surabaya church; 4) God's servants must have knowledge about the profile taught by the apostle Paul so that they have a humble attitude, that is, an attitude that is not defensive when faced with resistance and a sincere attitude to help others; 5) Servants of God serve willingly and not accentuate their ministry so that praise is given from God not from humans; and 6) Servants of God have integrity and strict adherence to the spiritual laws contained in God's word.

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Meyer, Keith D. "Book Review: The Gospel of God's Reign: Living for the Kingdom of God." Journal of Spiritual Formation and Soul Care 9, no. 1 (May 2016): 128–30. http://dx.doi.org/10.1177/193979091600900109.

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Henderson, James. "Full Gospel, Fractured Minds? A Call to Use God's Gift of the Intellect." Pneuma 29, no. 1 (2007): 143. http://dx.doi.org/10.1163/157007407x178346.

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Parushev, Parush. "Witness, Worship and Presence: On the Integrity of Mission in Contemporary Europe." Mission Studies 24, no. 2 (2007): 305–32. http://dx.doi.org/10.1163/157338307x234905.

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AbstractLike Bernard, Bulgarian academic and missionary Parush Parushev names some of the way forward for missionary engagement in contemporary Europe, particularly in those countries formerly dominated by the Soviet Union. Parushev argues that the integrity of Christian mission is ensured by a holistic approach which witnesses to God's transforming presence in one's life, in pastoral assistance for the down and out, and, in enduring social commitment to challenging, and redeeming those aspects of societal life not in harmony with gospel values.

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Purdaryanto, Samuel. "STRATEGI MELAYANI UNREACHED PEOPLE GROUPS BERDASARKAN KAJIAN EKSEGETIS 1KORINTUS 9: 19-23." Manna Rafflesia 6, no. 2 (April 30, 2020): 178–99. http://dx.doi.org/10.38091/man_raf.v6i2.122.

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This theme discusses the exegetical study of contextual evangelism in 1 Corinthians 9: 19-23. Contextual evangelism has always been an interesting topic in discussions of Missiology and Ecclesiology. Although sometimes controversy, contextual evangelism is still one of the effective methods of preaching the gospel to the neglected tribes. The preaching of the cross-cultural gospel was one of the points Paul talked about with the church in the city of Corinth. The Apostle Paul said that preaching the gospel was a must for him (1 Corinthians 9:16). And in chapters 9: 19-23 the apostle Paul tells how the method or method he used to preach the gospel to those who are culturally different from himself. Gospel preaching is a mandate or the Great Commission given by the Lord Jesus to believers, and must be preached to all tribes and languages. In preaching the Gospel, Paul sets an example that is a strategy in contextual evangelism. The Apostle Paul willingly devoted himself "I made myself a servant, 1 Corinthians 9:19." Paul also adjusted to be able to understand those of different cultures "by becoming like". So you can win as much as possible. As well as a strong vision to win as many people as possible for Christ, so that they become saved. Paul understood the mandate given, to make Jews and non-Jews to be mursed Christ. Challenges and obstacles in preaching Inil are always there, but understanding methods based on God's word is the choice to get rid of these obstacles.

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Thielman, Frank. "Unexpected Mercy: Echoes of a Biblical Motif in Romans 9–11." Scottish Journal of Theology 47, no. 2 (May 1994): 169–82. http://dx.doi.org/10.1017/s0036930600045968.

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Of the many problems which trouble interpreters of Romans 9–11, none rises more massively from its pages or casts a more impenetrable shadow than the relationship between Paul's argument in 9:6–13 and his argument in 11:25–31. The issue in both passages is whether God's biblical promises to save Israel have failed (9:6, 11:29), exposing the God of Paul's gospel as untruthful (15:8) and unrighteous (3:5, 10:3). In 9:6–13 Paul denies the charge by defining Israel on the basis of God's choice rather than on the basis of national affiliation. In 11:25–32, however, he denies the charge by pointing forward to a time in which God will fulfill his promises and secure the salvation of all Israel. The problem is that these two defenses of God's faithfulness seem to contradict one another, and the defense in chapter eleven seems not only to contradict the one in chapter nine but to oppose Paul's frequent and emphatic denial in several letters, and especially in Romans, that national Israel has any soteriological advantage over the Gentiles.

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Kingsbury, Jack Dean. "The Religious Authorities in the Gospel of Mark." New Testament Studies 36, no. 1 (January 1990): 42–65. http://dx.doi.org/10.1017/s0028688500010857.

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Within the story-world of Mark, the religious authorities — the scribes, Pharisees, Herodians, chief priests, elders, and Sadducees — form a united front opposed to Jesus61 and therefore constitute, literary-critically, a single, or collective, character. If Jesus is the protagonist, they are the antagonists, and both Jesus and they exhibit a ‘root character trait’, that is, a character trait from which all other traits spring. Thus, Jesus, as the Messiah Son of God, is characterized as ‘uniquely related’ to God. As such, he is endowed with divine authority and ‘thinks the things of God’, which is to say that he views reality from a divine perspective. In contrast, the religious authorities are characterized as being ‘without authority’, which is to say that they ‘think the things of men’ and view reality from a purely human perspective. Consequently, the conflict between Jesus and the authorities in Mark's story is an extended clash over ‘authority’. Instead of receiving Jesus as God's Messiah and Son, they oppose him throughout his ministry.

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Edmondson, Stephen. "The biblical historical structure of Calvin's Institutes." Scottish Journal of Theology 59, no. 1 (February 2006): 1–13. http://dx.doi.org/10.1017/s0036930605001602.

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Recent work on Calvin's theology has focused on the integral relationship between his Institutes and his biblical commentaries. Particularly significant have been the claims that we can understand the development of the structure of the Institutes only in relationship to Calvin's work on his commentaries and that we can understand the content of the Institutes best through a recognition of the traces of the commentaries that are found therein. This article will extend this work, arguing that we best understand the final form of the 1559 Institutes through its relationship to Calvin's recently completed commentaries on the historical books of the Old Testament and the gospels. These commentaries, with their focus on the history of God's covenant with God's people, fulfilled in Christ's history, provide this covenant history as a framing device by which the first two books of the 1559 Institutes are shaped. This framing is evident in the new ordering of material in the text, in Calvin's provision of new chapters to fill out this narratively structured order, and in the traces of his scriptural work within the text. Once the structural role of the covenant history is recognised within Books I and II, then Calvin's exposition of Christ's redeeming work through his exegesis of Christ's gospel history II.xvi is seen as the culmination of the theological developments of the first half of the Institutes, completing Calvin's depiction of the broader covenant history as a thoroughly christological reality.

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Baer, Jonathan R. "Redeemed Bodies: The Functions of Divine Healing in Incipient Pentecostalism." Church History 70, no. 4 (December 2001): 735–71. http://dx.doi.org/10.2307/3654547.

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Pentecostalism originated in the body as much as the spirit. The “full gospel” it proclaimed promised renewed health along with saved souls, and its embryonic ethos prized the human embodiment of divine initiative. Glossolalia and other ecstatic manifestations authenticated God's presence and power, reflecting the reality of the Holy Spirit within believers. But the materiality of the culture that gave rise to Pentecostalism received its fullest expression in “divine healing.” Suffering men and women yearned for the restoration of their broken bodies, and their faith provided it.

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Minear, Paul S. "Wanted." Theology Today 59, no. 2 (July 2002): 178–89. http://dx.doi.org/10.1177/004057360205900202.

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In many ways, nonverbal as well as verbal, the New Testament gives a confident witness to the realities (some invisible, some visible) of God's action in creating a new heaven and a new earth. Exegesis of these texts should therefore focus on understanding those realities, even in spite of the many inherent difficulties. To explore both the opportunities and the difficulties, texts are selected from the Epistle to the Hebrews, the Apocalypse of John, the Second Epistle to the Corinthians, and the Gospel of Matthew.

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Grenham, Thomas G. "Interculturation: Exploring Changing Religious, Cultural, and Faith Identities in an African Context." Pacifica: Australasian Theological Studies 14, no. 2 (June 2001): 191–206. http://dx.doi.org/10.1177/1030570x0101400205.

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Inculturation, as a theological concept, needs more understanding. An improved understanding suggests invoking the term interculturation to describe the dialogical process between Christian religion and other cultures with diverse religious worldviews. This article suggests that evangelisation and educating in faith encompasses a mutual reciprocal partnership between religious and non-religious cultures in order that the gospel can transform them to reveal God's vision for humankind. This vision is manifested for Christians in the Reign of God. The Turkana nomads of Kenya are a case study in which an exploration of religious interculturation takes place to effect significant changes in Christian and Turkana religious identity. The gospel is proclaimed through dialogue and witness that expresses itself through appropriate cultural materials that have the capacity for transcending the particularity of cultures. The article concludes with some reflections on the implications of interculturation for worldwide religious education.

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Stott, G. St John. "New Jerusalem Abandoned: The Failure to Carry Mormonism to the Delaware." Journal of American Studies 21, no. 1 (April 1987): 71–85. http://dx.doi.org/10.1017/s0021875800005508.

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Under the Mormon scheme of things in 1831, somewhere in Indian territory (somewhere it was thought, west of Independence, Missouri) a city was to be built by those who accepted the gospel restored through Joseph Smith, Jr., God's prophet for the latter days. It was to be a city of refuge – a place where the saints would be safe from both the corruptions of the day and the judgement that was to fall upon the world – and a city of righteousness, endowed with the Spirit of the Lord.

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Revell, Roger L. "Book Review: God's Two Words: Law and Gospel in the Lutheran and Reformed Traditions." Anglican Theological Review 101, no. 3 (June 2019): 539–41. http://dx.doi.org/10.1177/000332861910100329.

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Baskoro, Paulus Kunto. "Teologi Kitab Kisah Para Rasul dan Sumbangannya dalam Pemahaman Sejarah Keselamatan." Jurnal Teologi (JUTEOLOG) 1, no. 1 (December 29, 2020): 15–35. http://dx.doi.org/10.52489/juteolog.v1i1.14.

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Salvation is a mighty work that Jesus did for all mankind. This is a serious problem for humans, namely the settlement of sins, which can also be explored from the Book of Acts. Yet many people feel that the Book of Acts is merely church history and does not have a strong contribution to the history of salvation. Based on the above facts, it is necessary to present the theologies in the Book of Acts and their contribution to the work of salvation for mankind. And the Book of Acts is also the starting point of a movement for God's church which is the basis of the gospel message to all people. Through the theological concepts that appear in the Book of Acts of the Apostles will be implemented for believers and the church today, so as to become a strong foundation for the movement of God's church in the work of the history of salvation until the end of time.

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Prabowo, Wisnu. "Menerapkan Prinsip 2 Timotius 1:7 dalam Pelayanan Penginjilan." MAGNUM OPUS: Jurnal Teologi dan Kepemimpinan Kristen 1, no. 1 (December 14, 2019): 30–45. http://dx.doi.org/10.52220/magnum.v1i1.31.

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As God's creation, humans are given spirits by God; the spirit has various functions and uses in life. In 2 Timothy 1: 7 it is written about the spirit of fear, a spirit that awakens strength, love and order. This article examines the meaning of "the spirit of fear, the spirit that awakens strength, love and order" in 2 Timothy 1: 7. This study is a qualitative study using descriptive methods of literature and text analysis. The results obtained are: First, God never gave a spirit that made the servants of God afraid in preaching the Gospel, but God gave a spirit that was able to have strength, love and self-control. So that, despite pressure and obstacles, God's servant is still able to carry out and finish his ministry in preaching the gospel. Abstract Sebagai ciptaan Allah, manusia diberikan roh oleh Allah; roh tersebut mempunyai berbagai fungsi dan juga kegunaan di dalam kehidupan. Di dalam 2 Timotius 1:7 tertulis tentang roh ketakutan, roh yang membangkitkan kekuatan, kasih dan ketertiban. Artikel ini mengkaji arti dari ungkapn “roh ketakutan, roh yang membangkitkan kekuatan, kasih dan ketertiban” dalam 2 Timotius 1:7 tersebut. Kajian ini merupakan penelitian kualitatif yang menggunakan metode deskriptif literatur dan analisis teks. Hasil yang diperoleh adalah: Pertama, Tuhan tidak pernah memberikan roh yang menjadikan para pelayan Tuhan takut di dalam memberitakan Injil, namun Tuhan memberikan roh yang memampukan untuk mempunyai kekuatan, kasih dan penguasaan diri. Sehingga, walaupun mendapatkan tekanan dan hambatan, pelayan Tuhan tetap mampu melaksanakan dan menyelesaiakan pelayanannya dalam memberitakan Injil.

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Holmes, Christopher R. J. "The theological function of the doctrine of the divine attributes and the divine glory, with special reference to Karl Barth and his reading of the Protestant Orthodox." Scottish Journal of Theology 61, no. 2 (May 2008): 206–23. http://dx.doi.org/10.1017/s0036930608003967.

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AbstractTheological discourse on the doctrine of the attributes of God has lacked a clear sense of its purpose within the doctrine of God. It has far too often led one into an abstract realm in which an incipient naturalism is present concerning who God is and what God is like: the attributes resemble those of a supreme being rather than the triune God of the gospel. If the doctrine is to perform the salutary theological work for which it is capable, it would be to its advantage to describe, as does Barth, God's attributes in terms of a series of short-hand descriptions which agree with God's enacted identity in the history of Israel as fulfilled in Jesus Christ. In doing so, Barth offers a tremendously creative re-inhabitation of the doctrine. It is creative precisely because Barth avoids many of the shortcomings of the historical shape of the doctrine, as exemplified for him in Protestant Orthodoxy's tendency toward semi-nominalism, by attending anew to the declarative and communicative character of the glory of the Lord, a glory which is inclusive of a multiplicity of perfections. The result is a rearticulation of the doctrine of the divine attributes that is truly concrete, inasmuch as it eschews not only a false apophaticism, which would deflect attention away from the resplendent contours of God's saving self-display in the economy of salvation, but also attests the extent of God's propensity to ever give of himself as he is and to evoke a form of creaturely life commensurate with his self-giving.

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