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Journal articles on the topic 'Kingdom of God'

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Published: 4 June 2021

Last updated: 30 July 2024

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1

Parchem, Marek. "Nauka o władzy w Księdze Daniela." Verbum Vitae 14 (December 14, 2008): 71–90. http://dx.doi.org/10.31743/vv.1485.

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In the Book of Daniel human kingdoms are presented in the context of bistory, especially in the four-kingdom schema (Dan 2 and 7) which depicts the rise and fali of kings and kingdoms. The theme of Dan 1-6 is that human kingdoms are transitory. Gentile kings bring about their downfali by arrogance and idolatry (i.e. Dan 5). The ultimate kingdom will be set up by God. In the Book o f Daniel the kingdom o f G od provides the frame for human bistory. In the end God will establish his kingdom, but for the time being He bas given dominion over the earth to worldly kings. From this perspective, earthly monarchs must recognize God as a sovereign over human kingdoms. If pagan kings do it, the kingdom is restored to them (i.e. Dan 4); if they refuse, the royal power is taken away from them (i.e. Dan 5). In the apocalyptic visions (Dan 8-12) this situation is completely different. Human kingdoms revolt against God. Ali visions contain a review of history prior to Antiochus Epiphanes, focus on his career and predict his fali caused by divine power. Antiochus Epiphanes is portrayed as a symbol o f evil because o f his rebelii on against God, revealed in the desecration of the tempie and the persecution o f the faithful Jewś. As a result, pagan kings and kingdoms will be annihilated and God will show his power.

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Lee, Young Ho. "The Kingdom of God." Journal of Youngsan Theology 12 (February 29, 2008): 157. http://dx.doi.org/10.18804/jyt.2008.02.12.157.

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3

O'Neill, J. C. "The Kingdom of God." Novum Testamentum 35, no. 2 (1993): 130–41. http://dx.doi.org/10.1163/156853693x00095.

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4

Dewantara, Agustinus Wisnu. "MEMPROMOSIKAN PERUMPAMAAN DALAM MENGAJAR AGAMA KATOLIK." JPAK: Jurnal Pendidikan Agama Katolik 4, no. 2 (November 12, 2018): 352–60. http://dx.doi.org/10.34150/jpak.v4i2.110.

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Jesús preached the kingdom of God. Many of his parables begin: The kingdom of God is like….” But what exactly is the kingdom of God? Parables are enigmatic stories. Metaphorically they are set beside the idea of a kingdom of God, but idea the idea of kingdom is itself mysterious. Everyone who hangs around churches has heard of the parables of Jesus. They are familiar. They have been allegorized, psychologized, and sometimes reduced to pointed “lessons” on moral behavior. But mysteriously, after twenty centuries they still generate retelling and still are puzzling. Maybe the today teacher who preach must be converted. The today teacher cannot preach about the kingdom of God as if it were something somewhere out in the world beyond us. Remember, the kingdom of God is a happening, and people live within its happening. Instead we (and many teacher today) must speak the kingdom of God (and also religion preaching) happening all around us.

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Priana, I. Made. "Misi Gereja Menghadirkan Kerajaan Allah di Bumi." SANCTUM DOMINE: JURNAL TEOLOGI 4, no. 1 (December 9, 2019): 12–27. http://dx.doi.org/10.46495/sdjt.v4i1.14.

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This article tries to show that the mission of the church is to present or to embody the kingdom of God in this earth. The kingdom of God mission is not church oriented mission but the world oriented mission. The kingdom of God mission is God’s mission which is done by Jesus that the world will exist and run as it is designed by God, that is the world under God’s sovereignty. As God sent Jesus to present the kingdom of God in this earth, it does likewise Jesus sends the church to actualize the mission of Jesus (John 20:21). Church mission is actualization of Jesus’mission that is by words and deeds demonstrating the values of the kingdom of God that the world will be transformed as it is designed by God.

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6

Gulo, Marniwati, and Hendi Hendi. "Kerajaan Allah Sebagai Puncak Prioritas Hidup Orang Percaya Menurut Matius 6:33." Manna Rafflesia 8, no. 2 (April 30, 2022): 378–98. http://dx.doi.org/10.38091/man_raf.v8i2.209.

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The meaning of the kingdom of God is often discussed by scholars of theology who reveal that the kingdom of God is something that will come or is happening now. This article provides an understanding for readers that knowing the Kingdom of God as a believer's life priority based on the Gospel of Matthew 6:33 is not something mystical. The kingdom of God can only be known, known, and obtained by knowing God in Christ as its foundation. This study uses the exegesis method with a word analysis approach from the original text, which is to find the spiritual meaning behind the original text. The results of this study found that the kingdom of God is the totality of the lives of believers who do not only focus on physical needs that cause more worry. So that this article provides an understanding that changes the mindset of believers about the kingdom of God in today's world, namely living to seek God and seeking true justice is to put on Christ.

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7

Wenk, Matthias. "The Kingdom of Peace in Luke-Acts and What Glossolalia Has to Do with It." Journal of Pentecostal Theology 31, no. 1 (February 21, 2022): 16–39. http://dx.doi.org/10.1163/17455251-31010001.

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Abstract The Acts 2 narrative is central for Pentecostal identity and theology, especially with its emphasis on speaking in tongues. In Luke’s overall narrative structure, Acts 2 also plays a crucial role in defining his vision of the kingdom of God as a kingdom of peace in contrast to other kingdoms during his time. However, since the term kingdom of God (as well as peace) refers to a concept that is part of the world of ideologies (utopia), it cannot be defined without language, for its final reality, like any reality in utopias, exists at first in linguistic symbols, hence, language is foundational for any understanding of the kingdom of God, and language (glossolalia) is, so the argument, a linguistic symbol of God’s kingdom of peace that renounces any form of violence for its realization. By understanding tongues as a linguistic symbol (sacrament) of the kingdom of peace, a Pentecostal missiology will always be fully incarnational and participating in the life of the other so that they may speak their own language (for themselves). Tongues also enable the ‘missionizing group’ to withhold from any form of power (verbal, emotional, physical, or status) that impairs the dignity and identity of the other.

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8

Maitland, Alexander, and Ian Cameron. "Kingdom of the Sun God." Geographical Journal 158, no. 1 (March 1992): 106. http://dx.doi.org/10.2307/3060054.

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9

Conroy-Krutz. "The Vast Kingdom of God." William and Mary Quarterly 78, no. 2 (2021): 223. http://dx.doi.org/10.5309/willmaryquar.78.2.0223.

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10

Pietsch, Robert. "Becoming the Kingdom of God." Journal of Religion in Disability & Rehabilitation 2, no. 4 (June 5, 1996): 15–25. http://dx.doi.org/10.1300/j445v02n04_05.

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11

Cunningham, David S. "The (Magic) Kingdom of God." Reviews in Religion & Theology 6, no. 4 (November 1999): 371–75. http://dx.doi.org/10.1111/1467-9418.00034.

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12

Kusumaningdyah, Dwi Ratna, and Firman Panjaitan. "LUDRUK SEBAGAI MEDIA MENGABARKAN MISI KERAJAAN ALLAH DI LINGKUP GREJA KRISTEN JAWI WETAN." Manna Rafflesia 10, no. 1 (October 25, 2023): 162–75. http://dx.doi.org/10.38091/man_raf.v10i1.356.

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This study aims to explain ludruk culture as a means to preach the mission of the Kingdom of God in the scope of Jawi Wetan Christian Church (GKJW). Generally, the play/story ludruk revolves around social criticism of people's lives, with the aim of improvement in the lives of these people. Using the qualitative – descriptive method, this study shows the intersection point in the story ludruk with the mission of the Kingdom of God, so that ludruk can be used as a cultural foundation to bring the mission of the Kingdom of God on Earth East Java. The results showed that ludruk and the mission of the Kingdom of God are an appropriate synergy for GKJW to preach the mission of the Kingdom of God.

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Wiryadinata, Halim. "A Theological Implication of ‘Humility’ in Mark 10: 13-16 from the Perspective of the Parable of the Kingdom of God." EPIGRAPHE: Jurnal Teologi dan Pelayanan Kristiani 2, no. 2 (January 23, 2019): 83. http://dx.doi.org/10.33991/epigraphe.v2i2.39.

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The parable of the Kingdom of God brings the seriousness of studying about the meaning of what the Lord Jesus Christ wants to say. There are many arguments to say about the meaning of the Kingdom of God, while a new approach of the twentieth century appears. The study of historical Jesus by N. T Wright gives the idea of Jesus, Israel, and the Cross. If the parable of the Kingdom of God is retelling the story of Israel, then the new concept of the Kingdom of God should be different from the old Israel. The concept of humility should be seen as the way out of the Kingdom of God. Mark 10: 13 – 16 where the Lord Jesus Christ uses the concept of the little children, it apparently shows the helplessness and humility concepts as the way out for the Kingdom of God. However, the concept of humility should be seen as the proclamation of the Kingdom of God in the perspective of a mission to the people. Finally, the concept of humility also should not beyond the limitation of the Gospel. It should be in the line of the meaning of the Gospel itself. We are encouraged not to repeat what history happens, but rather to learn from the history of Liberation Theology.

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Haward, Ambrosius Setiadvento. "The Kingdom of God as a Foundation for the Relationship between the Church and the World according to the Theology of Wolfhart Pannenberg." Theologia in Loco 3, no. 2 (October 30, 2021): 183–204. http://dx.doi.org/10.55935/thilo.v3i2.227.

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Wolfhart Pannenberg understood the eschatological dimension as an essential element in the discourse of the Kingdom of God. Unfortunately, this critical element is often missing in theological discourses in general that limit the theme of the Kingdom of God in the context of the end of time and disconnect it from everyday human life. This work aims to explain Pannenberg’s thoughts about the Kingdom of God, which is an eschatological realityand closely related to Christian participation in the world. The author argues that Pannenberg understood the Kingdom of God as a foundation for the church and that the hope for the realization of God’s Kingdom urged the church to embody the values of God’s Kingdom by engaging actively with the world today.

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15

Langerman, Peter. "God at work: An exploration of the dynamic inter-relationship between the reign of God and the people of God." STJ | Stellenbosch Theological Journal 2, no. 1 (July 30, 2016): 203. http://dx.doi.org/10.17570/stj.2016.v2n1.a10.

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In this article, it is argued that we must take seriously the missional invitation of the Triune God to communion and fellowship. Further, it is argued that it is this invitation which informs, shapes and forms the nature of our understanding of the <i>missio Dei</i>. The expression of the <i>missio Dei</i> is most clearly and visibly demonstrated in terms of the metaphor of the kingdom, the reign of God. It is the reality of the reign, the kingdom of God that creates a community, the <i>ecclesia</i>, the church. If we are to take seriously the link between the nature of God and the <i>missio Dei</i> and the link between the <i>missio Dei</i> and the kingdom, and the link between the kingdom and the community that the kingdom calls into being, then we must ask ourselves what the nature of that community should be. Ultimately, the community that derives its nature from the Trinitarian nature of God should have a specific shape and form and act in a certain way and it can be expected that those who act as leaders in this community should act in a certain way.

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16

FRANCIS GLASSON, T. "THE TEMPORARY MESSIANIC KINGDOM AND THE KINGDOM OF GOD." Journal of Theological Studies 41, no. 2 (1990): 517–25. http://dx.doi.org/10.1093/jts/41.2.517.

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17

Bryndin, Evgeny. "Formation of Christian Harmonic Civilization." Journal of Research in Social Science and Humanities 2, no. 5 (May 2023): 40–44. http://dx.doi.org/10.56397/jrssh.2023.05.08.

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The formation of Christian civilization is the providence of the Creator. Its formation is carried out by the spiritual interaction of people and nations under His guidance. When the New Testament time came, the Heavenly Father sent His Only Begotten Son to preach the Kingdom of God. The Incarnate Son of God, Jesus Christ, taught and sent the Apostles, under the guidance of the Holy Spirit, to preach the Kingdom of God to all nations (Acts of the Apostles). So God laid the foundation for the formation of Christian civilization. The kingdom of God is within us as righteousness, peace and joy in the Holy Spirit. Unrighteous people will not inherit the Kingdom of God. Our bodies are a temple for the Holy Spirit and we are not our own. In the New Testament time, believing Christians move in procession to the miraculous temple of God of the new earth and new heaven, forming God’s people of an Orthodox harmonious civilization.

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18

Tambun, Mariduk, and Adi Putra. "Kajian Teologis Terhadap Markus 10:17-27." JURNAL LUXNOS 5, no. 1 (February 9, 2021): 27–36. http://dx.doi.org/10.47304/jl.v5i1.73.

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Abstract: This research is about theological studies on Mark 10: 17-27. The research was conducted to find out about the concept of the Kingdom of God contained in it. That is why researchers used a qualitative approach with literature review to examine this topic. As a conclusion from this research, several things are obtained, namely: it is found that the strong theological message in this passage is about the concept of the Kingdom of God. The concept of the Kingdom of God has become central to the mission and ministry of Jesus while on this earth. That is why the Canonical Gospels also make it a major theological issue in their gospel account. That is why in this passage, Jesus linked God's Kingdom with eternal life. Because the kingdom of God is about the salvation of sinful humans. The concept of the Kingdom of God in Mark 10: 17-27 is understood in three main topics, namely: The Kingdom of God means salvation, the Kingdom of God is not obtained through good deeds, and the kingdom of God concerns the suggestion that we love God more than humans. Abstrak: Penelitian ini tentang kajian teologis terhadap Markus 10:17-27. Penelitian dilakukan untuk mengetahui tentang konsep Kerajaan Allah yang termaktub di dalamnya. Itulah sebabnya, peneliti menggunakan pendekatan kualitatif dengan kajian pustaka untuk meneliti topik ini. Sebagai kesimpulan dari penelitian ini diperoleh beberapa hal yakni: dijumpai bahwa pesan teologis yang kuat dalam perikop ini adalah tentang konsep Kerajaan Allah. Konsep Kerajaan Allah memang menjadi sentral dalam misi dan pelayanan Yesus selama di bumi ini. Itulah sebabnya, Injil Kanonik pun menjadikannya sebagai isu teologis utama dalam catatan injil mereka. Itulah sebabnya dalam perikop ini, Yesus menghubungkan Kerajaan Allah dengan hidup kekal. Karena kerajaan Allah adalah menyangkut tentang keselamatan manusia yang berdosa. Konsep Kerajaan Allah dalam Markus 10:17-27 dipahami dalam tiga topik utama, yakni: Kerajaan Allah berarti tentang keselamatan, Kerajaan Allah diperoleh bukan melalui perbuatan baik, dan kerajaan Allah menyangkut tentang anjuran supaya kita lebih mengasihi Allah dari pada manusia.

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Jędrzejewski, Sylwester. "Koncepcje mesjańskie judaizmu po deportacji babilońskiej." Ruch Biblijny i Liturgiczny 57, no. 3 (September 30, 2004): 173. http://dx.doi.org/10.21906/rbl.513.

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Dramatic events of year 587/586 triggered off a new way of thinking of Israelites over their history. It helped to think about resurrection not only in a traditional way – a ruler from the House of David, the King–Messiah and the Shepherd–Messiah. The lacks of political independence made people think of a new Kingdom. They were looking for a nationalist Messiah, who would realistically restore the kingdom of David and Salomon. The Son of Man, through his deep relationship with God, expressed a longing for ideal Kingdom, where God can reign. The Messiah, just and chosen by God, would represent those, who saw Israel as a great Kingdom of Israel, perfectly keeping the Law and living in peace. The Son of God, mysterious pre-existent Messiah, represents those, who yearn for a new and great leader, who is supported by almighty God and who would restore a worldly, wonderful Kingdom.

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20

Ly, Thomas. "Kerajaan Allah dan Transformasi Sosial: Dialetika Kedatangan Kerajaan Allah dan Implikasi Masa Kini." DUNAMIS: Jurnal Teologi dan Pendidikan Kristiani 8, no. 2 (March 17, 2024): 760–76. http://dx.doi.org/10.30648/dun.v8i2.1051.

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Abstract. Discourses concerning the dialectical coming of the Kingdom of God in Christian theology are debatbale, including its time and relationship to the present. This study focuses to find a connection between the dialectic of the Kingdom of God and social transformation, and its implications to the present. In reaching that goal, the Indicative-Imperative method in bibilical ethics is applied. It means that the works and the will of God become the indicative, and the God’s commands or men’s responsibilities become the the imperative. Based on this research, Christian ethics is performed not only as hope and anticipation to the coming of the Kingdom but also as respond and participaton to the Kingdom’s mission. There is a close connection between the Kingdom of God and social transformation. Therefore, the church can perform the Kingdom’s mission in the world as an agent of social transformation.Abstrak. Wacana tentang dialektika kedatangan Kerajaan Allah dalam teologi Kristen mengandung perdebatan, baik terkait waktu kedatangan maupun kaitannya dengan kehidupan saat ini. Fokus tulisan ini adalah meneliti kaitan antara dialektika Kerajaan Allah dan transformasi sosial dan implikasinya bagi kehidupan masa kini. Dalam rangka itu penulis menggunakan pendekatan Indikatif-Imperatif dalam etika Alkitab. Pendekatan ini menjadikan tindakan dan kehendak Allah sebagai indikatif, dan perintah Allah atau tanggung jawab manusia sebagai imperatifnya. Kajian ini menunjukkan bahwa etika Kristen dilakukan bukan hanya sebagai harapan dan antisipasi terhadap datangnya Kerajaan Allah, melainkan juga sebagai respons dan partisipasi terhadap misi Kerajaan Allah. Ada kaitan erat antara Kerajaan Allah dan transformasi sosial. Oleh karena itu, gereja dapat menjalankan misi Kerajaan Allah di dunia sebagai agen transformasi sosial.

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21

Glenthøj, Elisabeth Albinus. "Grundtvig teologiske udvikling til omkring affattelsen af »De levendes land«." Grundtvig-Studier 46, no. 1 (January 1, 1995): 217–74. http://dx.doi.org/10.7146/grs.v46i1.16194.

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The Development of Grundtvig ’s Theology until about the Time of the Composition of .The Land of the Living. About the Eschatological Tension in the Understanding of the Kingdom of GodBy Elisabeth Albinus GlenthøjIn order to characterize briefly Grundtvig’s ideas about the Kingdom of God, the following statements are crucial: The Kingdom of God will break through visibly at the Second Coming of Christ. Until then the Kingdom is present to Faith and Hope through the Holy Spirit.The tension between the eschatological, visible Kingdom of God and the presence of the Kingdom now is a common theme in Grundtvig’s hymns. This study seeks to trace the development of Grundtvig’s theology towards his fully developed view of the Kingdom of God. The subject of the study is the great hymn, .The Land of the Living., from 1824, which contains beginnings of Grundtvig’s more elaborated view. The basic texts of the study are sermons by Grundtvig from 1821 to 1824, the period in which the eschatological tension emerges.Sections I to II.A. bring a chronological outline of the development of Grundtvig’s theology during the period until and including the year 1824. Section II.B. examines »The Land of the Living« in the light of this outline. Throughout the study the emphasis is on the emergence of the eschatological tension.From his parents Grundtvig inherits a belief in a Kingdom of God hereafter, but as Grundtvig experiences the presence of the Lord through the Holy Spirit - in his own life and in the Church - the theology develops towards an understanding of the Kingdom of God as already present to Faith and Hope through the Holy Spirit. The future visible Kingdom illuminates the life of the Church already. Thus the eschatological tension emerges.The continuity between the future and the present Kingdom of God is found in the union with Christ through the Holy Spirit. This union is granted in Baptism and is nourished first and foremost through the Eucharist, and, next, through prayer and words of praise. Grundtvig’s experience of Pentecost underlies »The Land of the Living«: The Holy Spirit builds up the heart of man to become a temple for the Father and Son (stanza 12). Stanzas 7 to 11 elaborate the content of this unity with the Trinity. From here originates the life of the Church in the love of God and of one’s neighbour, a life which, through the Holy Spirit, takes man closer to the likeness to Christ; the goal is reached in Eternity. Wherever the love of God prevails, the Kingdom of God is present (stanza 13); that is where men are »co-operating witnesses to the divine struggle of the Spirit against the flesh«, against everything »which seeks to ... wipe out His image, destroy His temple within us« (Eighth Sunday after Trinity, 1824).

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22

Hyunjong Choi. "Religion and Kingdom of God: Is ‘Society without God’ Happier?" Studies in Religion(The Journal of the Korean Association for the History of Religions) 76, no. 2 (June 2016): 143–71. http://dx.doi.org/10.21457/kars.76.2.201606.143.

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23

Chen, Martin. "Kerajaan Allah Sebagai Inti Kehidupan Dan Perutusan Yesus." DISKURSUS - JURNAL FILSAFAT DAN TEOLOGI STF DRIYARKARA 11, no. 2 (October 15, 2012): 233–50. http://dx.doi.org/10.36383/diskursus.v11i2.143.

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Abstract: The Kingdom of God is central to the whole message of Jesus Christ. Through the kingdom of God, we can discover and understand the entire mission of Jesus. The Kingdom of God is the embodiment of God’s saving presence in human life. Compared with the Jewish religious movements of that era, especially the apocalyptic movement, which also awaited the coming of the Kingdom of God, Jesus’ preaching about the kingdom of God has a special feature, that the Kingdom of God is an act of forgiveness and salvation from God, and not God’s judgment; moreover, the action is happening now in people’s life, rather than being something that is expected in the future. Through Jesus, through his word and his work, God is now present in the midst of the people. Through his parables and his words in the Sermon on the Mount and in the act of casting out demons, in healing the sick and in the forgiveness of sin, Jesus reveals the presence of a compassionate God, a God who frees people from the power of sin and leades them in the power of divine grace. Jesus not only preached the kingdom of God but gave himself so that people would experience God’s saving work. Through His death on the cross, Jesus freely poured God’s mercy and goodness upon human beings. Jesus’ proclamation of the kingdom of God has important implications for the understanding of the Christological and ecclesiological renewal. Keywords: Kingdom of God, salvation, forgiveness, word of Jesus, work of Jesus, human life, Christological and ecclesiological renewal. Abstrak: Kerajaan Allah merupakan inti seluruh pewartaan Yesus Kristus. Melalui Kerajaan Allah kita dapat menemukan dan mengerti seluruh perutusan hidup Yesus. Kerajaan Allah berarti perwujudan kehadiran Allah yang menyelamatkan dalam hidup manusia. Dibandingkan dengan gerakan keagamaan yahudi pada zaman itu, khususnya apokaliptik yang juga menantikan kedatangan Kerajaan Allah, pewartaan Yesus tentang Kerajaan Allah memiliki ciri khusus bahwa Kerajaan Allah adalah tindakan pengampunan dan penyelamatan Allah, bukan penghakiman Allah dan tindakan itu kini terjadi nyata dalam hidup manusia, dan bukannya sesuatu yang dinantikan di masa depan. Melalui diri Yesus, dalam sabda dan karya-Nya, Allah kini hadir di tengah-tengah umat-Nya. Lewat perumpamaan dan sabda bahagia maupun dalam tindakan pengusiran setan, penyembuhan orang sakit dan pengampunan orang berdosa, Yesus menyatakan kehadiran Allah yang penuh belas kasih dalam hidup manusia, yang membebaskannya dari kuasa dosa dan menuntunnya dalam kuasa rahmat Ilahi. Yesus tidak hanya memberitakan Kerajaan Allah tetapi juga memberikan diri-Nya, sehingga orang sungguh mengalami karya penyelamatan Allah. Melalui kematian-Nya di salib, Yesus mencurahkan dengan cuma-cuma kerahiman dan kebaikan Allah dalam hidup manusia. Pewartaan Kerajaan Allah Yesus ini memiliki dampak penting bagi pembaruan pemahaman kristologis dan eklesiologis. Kata-kata Kunci: Kerajaan Allah, penyelamatan, pengampunan, sabda Yesus, karya Yesus, kehidupan manusia, pembaruan pemahaman kristologis dan eklesiologis.

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24

Michaels, J. Ramsey, and G. R. Beasley-Murray. "Jesus and the Kingdom of God." Journal of Biblical Literature 107, no. 2 (June 1988): 320. http://dx.doi.org/10.2307/3267715.

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25

Fink, Charles K. "Acting Out the Kingdom of God." Acorn 19, no. 1 (2019): 48–53. http://dx.doi.org/10.5840/acorn201919113.

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26

Morrison, Keith. "Wilderness as the Kingdom of God." Journal for the Study of Religion, Nature and Culture 6, no. 2 (March 7, 2007): 23–41. http://dx.doi.org/10.1558/ecotheology.v6i2.23.

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27

Giardino, Antonio. "Spinoza and the Kingdom of God." RIVISTA DI STORIA DELLA FILOSOFIA, no. 3 (July 2018): 419–47. http://dx.doi.org/10.3280/sf2018-003003.

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Eckerd, Nancy A. "Nursing for the Kingdom of God." Journal of Christian Nursing 32, no. 4 (2015): 250–53. http://dx.doi.org/10.1097/cnj.0000000000000205.

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29

MATERA, Frank J. "Ethics for the Kingdom of God." Louvain Studies 20, no. 2 (November 1, 1995): 187–200. http://dx.doi.org/10.2143/ls.20.2.542304.

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30

Beasley-Murray, G. R. "Jesus and the Kingdom of God." Baptist Quarterly 32, no. 3 (January 1987): 141–47. http://dx.doi.org/10.1080/0005576x.1987.11751755.

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31

Soper, Sharon, and Anne Gewe. "Soybeans & the Kingdom of God." Journal of Christian Nursing 13, no. 4 (December 1996): 32–35. http://dx.doi.org/10.1097/00005217-199613040-00013.

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32

Stockton, Ian. "Landscape and the Kingdom of God." Theology 113, no. 871 (January 2010): 3–11. http://dx.doi.org/10.1177/0040571x1011300102.

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Burridge, Richard A. "Book Reviews : The Kingdom of God." Expository Times 108, no. 11 (August 1997): 342. http://dx.doi.org/10.1177/001452469710801110.

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Kim, Hee Sung. "Reverend Yonggi Cho's Kingdom of God." Journal of Youngsan Theology 13 (June 30, 2008): 131. http://dx.doi.org/10.18804/jyt.2008.06.13.131.

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Kim, Sun Kwon. "Calvin and the Kingdom of God." Journal of Youngsan Theology 50 (December 31, 2019): 155–93. http://dx.doi.org/10.18804/jyt.2019.12.50.155.

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Kim, Kyong-Pyo. "Kingdom of God in John’s Structure." Pierson Journal of Theology 3, no. 2 (August 31, 2014): 167. http://dx.doi.org/10.18813/pjt.2014.08.3.2.167.

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van Eijk, Ton. "Sacrament of the Kingdom of God." Exchange 37, no. 4 (2008): 508–16. http://dx.doi.org/10.1163/157254308x340431.

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AbstractThis third text issuing from the Catholic/Reformed dialogue reverts to the first, The Presence of Christ in Church and World (1977). But the focus has undoubtedly changed from Christ to the Kingdom. The present text also sheds light on the Church as the pivotal theme of the second result of this dialogue, Towards a Common Understanding of the Church (1990). By viewing the Church in the wider perspective of the Kingdom the authors of the text declare themselves able to confirm their assessment in the second text that 'sacrament of grace' and 'creation of the Word' are complementary qualifications of the church. However, the question that seems not satisfactorily answered yet is, whether and in what sense all ecclesial activities can be called sacramental.

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Wenham, David. "The Kingdom of God and Daniel." Expository Times 98, no. 5 (February 1987): 132–34. http://dx.doi.org/10.1177/001452468709800502.

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Bugg, Charles B. "Book Review: The Kingdom of God." Review & Expositor 90, no. 3 (August 1993): 454–55. http://dx.doi.org/10.1177/003463739309000342.

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Poole, Thomas Pickett. "WHERE POEM . . . KINGDOM OF GOD. . . [CONTINUED]." Listening 57, no. 3 (2022): 159–60. http://dx.doi.org/10.5840/listening202257318.

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Gushee, David P., and Codi D. Norred. "The Kingdom of God, Hope and Christian Ethics." Studies in Christian Ethics 31, no. 1 (October 19, 2017): 3–16. http://dx.doi.org/10.1177/0953946817737502.

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This article interrogates the use of a Kingdom-of-God narrative frame, in the work both of progressive evangelicals Glen Stassen and David Gushee ( Kingdom Ethics) and in liberation theology, claiming that this narrative has often inspired hope and moral action but can be questioned on a variety of theological and methodological grounds. It considers startling recent claims by liberation ethicist Miguel De la Torre that all talk of a coming Kingdom of God is mythic, a middle-class illusion that undermines radical commitment to ethical praxis for justice. Engagement with two classic liberationist texts (by Gustavo Gutiérrez and James Cone) confirms both that liberation theology offers a somewhat radicalized Kingdom-of-God narrative and that De la Torre’s new claims represent a clear break with liberationism. The article concludes by briefly considering options in eschatology for those who have heretofore invested considerable hope in an immanentist, participative, certainly-coming Kingdom-of-God narrative to ground their Christian ethics.

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TROXEL, A. CRAIG. "Church and Kingdom: Not Putting Asunder What Christ Brought Together." Unio Cum Christo 9, no. 2 (October 31, 2023): 23. http://dx.doi.org/10.35285/ucc9.2.2023.art2.

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The Fundamental Question In Ecclesiology Is That Of The Relationship Between The Church And The Kingdom Of God. The Answers—historical And Theological—have Wavered Between Those Who Want To Keep The Two Isolated And Those Who Want To Make The Two Identical. This Article Proposes A Christological Connection Between Church And Kingdom Via Two Texts (Eph 1:20–23 And 1 Cor 15:22–25) That Share Similar Phrasing And Agendas. KEYWORDS: Ecclesiology, Head, Church, Kingdom Of God, Redemption, Power, Authority, Enemies Of God

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Christoph, Schwobel. "The Kingdom of God and the Trinity : Trinitarian Perspectives on the Understanding of the Kingdom of God." Journal of Youngsan Theology 13 (June 30, 2008): 44. http://dx.doi.org/10.18804/jyt.2008.06.13.44.

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Theissen, Gesa. "Beauty Reminding Us of the Lost Paradise or of the Kingdom to Come?" COMMUNIO VIATORUM 64, no. 3 (March 12, 2023): 192–203. http://dx.doi.org/10.14712/00103713.2022.3.3.

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Based on a paper given at a conference, this article seeks to go beyond a mere recounting of leading theologians’ writings on beauty and aesthetics. Rather it focuses onan exploration of where most people concrete instances of beauty in our world that may remind them/us of both the lost paradise and of the kingdom of God. The paper asks whether beauty reminds us of a lost paradise, a beauty to which we desire to return, or of the Kingdom of God, the Kingdom of justice, peace and goodness, to which we are inexorably drawn. It suggests that beauty pertains to both paradise and the kingdom of God, not least as they are not entirely separate entities but are linked with one another.

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Morales, Juan C. "Between Basilea and Utopia: Exploring the Impact of Kingdom Theology in US Latinx Pentecostalism." Religions 12, no. 7 (June 25, 2021): 470. http://dx.doi.org/10.3390/rel12070470.

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This article is a general exploration of US Latinx Pentecostalism’s explicit and implicit theology of the Kingdom of God and how it can contribute to US Latinx Pentecostalism’s socio-political engagement. An overview will be provided of traditional, US Pentecostal Kingdom theology and Kingdom theology in Latin American Liberation Theology. These will be contrasted with US Latinx Pentecostal perspectives. To locate US Latinx Pentecostal theology of the Kingdom of God, this paper will first provide a wide-ranging description of a traditional evangelical hermeneutical process. Afterward, an understanding of the Kingdom that is generally taught and accepted in most evangelical contexts will be discussed. This will be followed by a survey of dominant US Pentecostal theology of the Kingdom of God through the lens of the Assemblies of God doctrinal statements and Pentecostal scholars. The life and work of various Pentecostal ministers and author Piri Thomas will provide a Kingdom perspective of US Latinx Pentecostal practitioners. I will provide an analysis based on their life experiences and some of their writings. The writings of Orlando Costas will set the stage in order to examine the works of other US Latinx Pentecostal scholars. Thereafter, the theologies of Latin American Liberation Theologians Clodivis and Leonardo Boff and others will be surveyed. Before concluding, the article will provide a historical overview of Latinx Pentecostal social engagement in the northeast US with the goal of identifying Kingdom values and priorities.

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Charette, Blaine. "The Spirit in Matthew." Pneuma 43, no. 3-4 (December 13, 2021): 391–99. http://dx.doi.org/10.1163/15700747-bja10045.

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Abstract It is clear that the Spirit of God plays a very important role in Matthew’s account. It is also important to note that Matthew refers to the Spirit in ways that are distinctive. For example, among the evangelists only Matthew speaks of the Spirit of God, and Matthew is unique in the NT in referring to the Spirit of the Father. This manner of nuancing the Spirit is analogous to the varied ways in which Matthew describes the kingdom, a concept qualified by such terms as “heaven,” “God,” “Father,” and “Son of Man.” This similarity is appropriate since a further unique feature of the Gospel is that Matthew alone decisively associates the Spirit of God with the presence of the kingdom of God. This discussion will focus first on Jesus’s experience of the Spirit and then on the work of the Spirit in the redemptive or kingdom activity of Jesus.

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EVANS, CRAIG A. "Inaugurating the Kingdom of God and Defeating the Kingdom of Satan." Bulletin for Biblical Research 15, no. 1 (January 1, 2005): 49–75. http://dx.doi.org/10.2307/26422751.

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Abstract IBR Jesus Project Paper 3. The exorcisms of Jesus constitute an essential component in his proclamation of the kingdom (or rule) of God. It is increasingly recognized that Jesus' message and ministry cannot be adequately understood if the exorcisms are not taken into account. The present essay argues that the exorcisms signify the reduction and destruction of Satan's kingdom, as God's kingdom breaks into the world.

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EVANS, CRAIG A. "Inaugurating the Kingdom of God and Defeating the Kingdom of Satan." Bulletin for Biblical Research 15, no. 1 (January 1, 2005): 49–75. http://dx.doi.org/10.2307/bullbiblrese.15.1.0049.

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Abstract IBR Jesus Project Paper 3. The exorcisms of Jesus constitute an essential component in his proclamation of the kingdom (or rule) of God. It is increasingly recognized that Jesus' message and ministry cannot be adequately understood if the exorcisms are not taken into account. The present essay argues that the exorcisms signify the reduction and destruction of Satan's kingdom, as God's kingdom breaks into the world.

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Teigen, Arne Helge. "Profetiene om Donald Trump, USA og NAR-bevegelsen. En kritisk undersøkelse av profetier om Donald Trump, USA og Guds rike innen New Apostolic Reformation-bevegelsen." Theofilos 12, no. 2-3 (February 26, 2021): 291–309. http://dx.doi.org/10.48032/theo/12/2/8.

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The purpose of this article is to examine the development of charismatic prophecies about Donald Trump within the New Apostolic Reformation (NAR). NAR-Dominion Theology is outlined at the beginning of the article. By evaluating the writings of three NAR-prophets, the article demonstrates how their prophecies about Trump, the United States, and the Kingdom of God, end up in global American nationalism, combined with a political-like understanding of the Kingdom of God. The research reveals that NAR prophecies contain beliefs in Donald Trump as the US president who will enable NAR to establish the kingdom of God on earth in the present end time.

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Kochenash, Michael. "Political Correction." Novum Testamentum 60, no. 1 (December 27, 2018): 1–13. http://dx.doi.org/10.1163/15685365-12341585.

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Abstract In Acts 9:36-43, Tabitha’s name is both transliterated from Aramaic (Tabitha) and translated into Greek (Dorcas). Because both names mean “deer” and this episode follows Peter’s healing of Aeneas, Tabitha’s name can be read as an allusion to Virgil’s Dido, juxtaposing the expansion of the kingdom of God with that of Rome. Virgil’s Aeneid characterizes Dido as a deer and Aeneas as her hunter. Luke initiates the expansion of the kingdom of God by emphasizing its compassion for marginalized individuals (in contrast to Roman disregard). Whereas Rome leaves women dead in the wake of its progression, the agents of the kingdom of God bring women back to life.

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