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Academic literature on the topic 'Kingdom of Heaven'

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Published: 4 June 2021
Last updated: 28 January 2023

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Journal articles on the topic "Kingdom of Heaven"

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Aberth, John. ":Kingdom of Heaven." American Historical Review 110, no. 4 (October 2005): 1235–36. http://dx.doi.org/10.1086/ahr.110.4.1235.

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Chesterton, G. K. "The Kingdom of Heaven." Chesterton Review 21, no. 3 (1995): 288–89. http://dx.doi.org/10.5840/chesterton199521378.

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Chesterton, G. K. "The Kingdom of Heaven." Chesterton Review 27, no. 4 (2001): 435–36. http://dx.doi.org/10.5840/chesterton20012743.

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NEUSNER, JACOB. "The Kingdom of Heaven in Kindred Systems, Judaic and Christian." Bulletin for Biblical Research 15, no. 2 (January 1, 2005): 279–305. http://dx.doi.org/10.2307/26423900.

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Abstract "Kingdom of Heaven" figures prominently in one Judaic system, forms part of the background of another, and plays no role whatsoever in a third, which makes possible the comparison and contrast of Judaisms. What is at stake in this exercise is how and whether "Kingdomk of Heaven" functions as a category-formation in the Aggadic theology as it does in the Evangelists' account of Jesus' teaching adn the media framed to bear that message. In Aggadic and Halakic contexts, by contrast, the theme of God's rule pervades, but the particularization of that theme as "Kingdom of Heaven" forms no more than an inert category-formation, one that figures as part of the background of ideas that everywhere inhere but nowhere take an active, generative role.
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NEUSNER, JACOB. "The Kingdom of Heaven in Kindred Systems, Judaic and Christian." Bulletin for Biblical Research 15, no. 2 (January 1, 2005): 279–305. http://dx.doi.org/10.2307/bullbiblrese.15.2.0279.

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Abstract "Kingdom of Heaven" figures prominently in one Judaic system, forms part of the background of another, and plays no role whatsoever in a third, which makes possible the comparison and contrast of Judaisms. What is at stake in this exercise is how and whether "Kingdomk of Heaven" functions as a category-formation in the Aggadic theology as it does in the Evangelists' account of Jesus' teaching adn the media framed to bear that message. In Aggadic and Halakic contexts, by contrast, the theme of God's rule pervades, but the particularization of that theme as "Kingdom of Heaven" forms no more than an inert category-formation, one that figures as part of the background of ideas that everywhere inhere but nowhere take an active, generative role.
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Wodehouse, P. G. "Humour and the Kingdom of Heaven." Chesterton Review 25, no. 3 (1999): 400–401. http://dx.doi.org/10.5840/chesterton1999253107.

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Talley, Douglas L. "A Kingdom of Heaven at Hand." Christianity & Literature 66, no. 3 (June 2017): 541–42. http://dx.doi.org/10.1177/0148333117714550.

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Liu, Yiou. "Kingdom of Heaven and its ideological message." CINEJ Cinema Journal 6, no. 1 (September 14, 2017): 84–93. http://dx.doi.org/10.5195/cinej.2017.158.

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As a Crusades epic, the film Kingdom of Heaven revives the 12th century history in the critical city of Jerusalem. The story surrounds a French blacksmith Balian who defends Jerusalem and contends with the Islamic leader Saladin who attempts to seize back the holy city from the Christians. Through the special themes in region, religion and war, Kingdom of Heaven seems to indicate the conflicts between the East and the West. Furthermore, the outbreaks of 9/11 and the Iraq War definitely make this film’s release more controversial. Kingdom of Heaven, being a film, an essential medium of mass communication, the style in which it expresses its story and ideology is worth considering in depth. By exploring this Hollywood film which lacks of the typical Hollywood style, this paper discusses the significance in making Kingdom of Heaven in the wake of 9/11 and how the critical debate surrounding the film is a reflection of contemporary ideologies.
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Liu, Yiou. "Kingdom of Heaven and Its Ideological Message." Asian Journal of Social Science Studies 1, no. 2 (April 6, 2016): 67. http://dx.doi.org/10.20849/ajsss.v1i2.70.

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As a Crusades epic, the film Kingdom of Heaven revives the 12th century history in the critical city of Jerusalem. The story surrounds a French blacksmith Balian who defends Jerusalem and contends with the Islamic leader Saladin who attempts to seize back the holy city from the Christians. Through the special themes in region, religion and war, Kingdom of Heaven seems to indicate the conflicts between the East and the West. Furthermore, the outbreaks of 9/11 and the Iraq War definitely make this film’s release more controversial. Kingdom of Heaven, being a film, an essential medium of mass communication, the style in which it expresses its story and ideology is worth considering in depth. By exploring this Hollywood film which lacks of the typical Hollywood style, this paper discusses the significance in making Kingdom of Heaven in the wake of 9/11 and how the critical debate surrounding the film is a reflection of contemporary ideologies.
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Brown, Kris. "How Acts Means." Horizons in Biblical Theology 38, no. 1 (April 19, 2016): 74–87. http://dx.doi.org/10.1163/18712207-12341316.

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In his gospel, Luke is caught up in the power of metaphor, in Jesus’ assertions that the kingdom of heaven is here. In Acts, on the other side of Jesus’ ascension, Luke is left with here where the kingdom of heaven just was. If the miracles of Acts suggests that the kingdom of heaven keeps popping out again, what Luke narrates in Acts is his discovery/rediscovery of this kingdom, outside of metaphor, fact by fact. Acts makes meaning for us as we begin to see how we might connect what is right in front of us to the kingdom of God.
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Dissertations / Theses on the topic "Kingdom of Heaven"

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Baughman, Terry R. "Gentile inclusion in the kingdom of heaven as revealed in Matthew 13." Theological Research Exchange Network (TREN), 1999. http://www.tren.com.

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Robinson, Heather Lindsey. "Ours is the Kingdom of Heaven: Racial Construction of Early American Christian Identities." Thesis, University of North Texas, 2016. https://digital.library.unt.edu/ark:/67531/metadc849673/.

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This project interrogates how religious performance, either authentic or contrived, aids in the quest for freedom for oppressed peoples; how the rhetoric of the Enlightenment era pervades literatures delivered or written by Native Americans and African Americans; and how religious modes, such as evoking scripture, performing sacrifices, or relying upon providence, assist oppressed populations in their roles as early American authors and speakers. Even though the African American and Native American populations of early America before the eighteenth century were denied access to rights and freedom, they learned to manipulate these imposed constraints--renouncing the expectation that they should be subordinate and silent--to assert their independent bodies, voices, and spiritual identities through the use of literary expression. These performative strategies, such as self-fashioning, commanding language, destabilizing republican rhetoric, or revising narrative forms, become the tools used to present three significant strands of identity: the individual person, the racialized person, and the spiritual person. As each author resists the imposed restrictions of early American ideology and the resulting expectation of inferior behavior, he/she displays abilities within literature (oral and written forms) denied him/her by the political systems of the early republican and early national eras. Specifically, they each represent themselves in three ways: first, as a unique individual with differentiated abilities, exceptionalities, and personality; second, as a person with distinct value, regardless of skin color, cultural difference, or gender; and third, as a sanctified and redeemed Christian, guaranteed agency and inheritance through the family of God. Furthermore, the use of religion and spirituality allows these authors the opportunity to function as active agents who were adapting specific verbal and physical methods of self-fashioning through particular literary strategies. Doing so demonstrates that they were not the unrefined and unfeeling individuals that early American political and social restrictions had made them--that instead they were intellectually and morally capable of making both physical and spiritual contributions to society while reciprocally deserving to possess the liberties and freedoms denied them.
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Willmett, John Patrick. "Maurice Nicoll and the Kingdom of Heaven : a study of the psychological basis of 'esoteric Christianity' as described in Nicoll's writings." Thesis, University of Edinburgh, 2018. http://hdl.handle.net/1842/31220.

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Maurice Nicoll (1884-1953) was a Harley Street doctor, an analytical psychologist trained by C. G. Jung (1875-1961), and a student of the independent 'spiritual' teachers G. I. Gurdjieff (1866-1949) and P. D. Ouspensky (1878-1947). In his later years he became a mystical philosopher, a biblical exegete, and leader of his own groups of students. Early in his life he rejected his natal Christian religion associated with his father, Sir William Robertson Nicoll (1851-1923), eminent litterateur and Free Church of Scotland minister. Vindication of this rejection came to Maurice Nicoll through a mystical experience: a 'moment of insight' which propelled him into a life-long search to discover what 'really mattered'. I will argue that although this apparently involved a journey away from his natal Christian practice, Nicoll came to understand that he was working towards a 'truer' form of it. Nicoll's oeuvre as a whole - published works as well as archival sources, including a large amount of recently discovered original material - will be analysed to show the development of his thinking on what he came to call 'esoteric Christianity'. After a biographical 'portrait' the start of Nicoll's journey will be presented as a reaction against the religious stance of his father. Maurice Nicoll's early 'moment of insight' is described and analysed in the light of the ideas of William James (1842-1910) on mystical experience. Following this Nicoll's first book, Dream Psychology (1917), an interpretation of the views of Jung which demonstrates clearly the early formative influence of Jung on Nicoll is treated. I then turn to Living Time (1931), in which Nicoll integrates Ouspenksy's ideas on time and higher dimensions into his own psychological system. Following the influence of Jung and early Ouspensky, Nicoll's next work reveals the influence of the system of ideas and practices known as 'the Work' taught by Gurdjieff and Ouspensky, which Nicoll encountered at first hand in Gurdjieff's colony near Paris and subsequently at Ouspensky's classes in London. The Psychological Commentaries on the Teaching of G.I. Gurdjieff and P. D. Ouspensky (1957) was compiled from notes used by Nicoll in teaching his groups his own version of 'the Work' from 1931. However, the completion of Nicoll's quest for an understanding of 'esoteric Christianity', it will be argued, is documented in his two mature texts, The New Man (1950) and The Mark (1954). These books analyse New Testament writings in the light of influences partly absorbed from Jung, but most centrally from Gurdjieff and Ouspensky. In these books Nicoll interprets the narrative theology of the New-Testament texts in terms of a form of 'esoteric psychology', encapsulating his vision of how 'the Kingdom of Heaven' is really to be understood: not in terms of a life after death, or a millennial restoration of Christ's Kingdom, but as the psychological development and fulfilment of the individual in this life. It is argued that this 'esoteric psychology' is Nicoll's version of the psychology he saw as underlying the Gurdjieff-Ouspensky system, but given an explicitly Christian locus and interpretation. In conclusion some reflections are made on the significance of understanding Nicoll's writings as 'esoteric Christianity' and their implications for contemporary religious thought.
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Huang, Caleb T. C. "Jesus' teaching on "entering the Kingdom of Heaven" in the Gospel according to Matthew (interpretation of selected Matthean texts and parables) /." Theological Research Exchange Network (TREN), 2005. http://www.tren.com.

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Wright, Catherine J. "And I saw a new heaven and a new earth a comparative study of the Kingdom of God in Reconstructionist and futurist theologies /." Theological Research Exchange Network (TREN), 1992. http://www.tren.com.

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Erpelding, Matthew William. ""The danger of the disappearance of things" : William Henry Harris' The hound of heaven." Diss., University of Iowa, 2014. https://ir.uiowa.edu/etd/1450.

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Gerloff, Johannes C. F. ""A scribe taught in the kingdom of heaven" a historical-theological study in the Jewish background of early Christian scribalism /." Theological Research Exchange Network (TREN), 1990. http://www.tren.com.

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Lundkvist, Dennis. "Ett Omtvistat Himmelrike : En komparativ historiebruksanalys av Ridley Scotts epos Kingdom of Heaven med utgångspunkt i postkolonial och genusinriktad teoribildning." Thesis, Linnéuniversitetet, Institutionen för kulturvetenskaper (KV), 2013. http://urn.kb.se/resolve?urn=urn:nbn:se:lnu:diva-25463.

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The following study is a comparative analysis on the usage of history in Ridley Scott’s epic Kingdom of Heaven. Based on the thesis that this movie has a lot to say about contemporary political values, it compares the theatrical version from 2005 with the 45 minute extended Director’s Cut, which came out on DVD in 2006. Firmly based in the popular-cultural context I tried to evaluate whether these changes related in any way, to matters concerning the current gender debate and post-colonial theory. The comparison was made in order to try and determine whether the changes made in-between the two versions contained significant political hotspots, which in turn related to my scientific theories. In a contemporary context characterized by gender issues as well as religious warfare, secularism and multiculturalism, I found this movie particularly interesting to analyze.  Concerning the results of my analysis, I found the extended version to be containing a significant amount of political hotspots, which were cut out of the theatrical version. From a gender perspective I found the roles of gender to be problematized in the extended cut, especially when one takes into account that the movies female protagonist became more multifaceted than in the theatrical cut. Regarding the postcolonial, I found the extended version to be heavily influenced by contemporary values in the matter. The secular humanistic and multicultural-affirming message which defined both versions was made more obvious in the Director’s Cut. Fundamentalism was heavily criticized regardless of the characters’ cultural origins.
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Letchford, Roderick R., and rletchford@csu edu au. "Pharisees, Jesus and the kingdom : Divine Royal Presence as exegetical key to Luke 17:20-21." The Australian National University. Faculty of Arts, 2002. http://thesis.anu.edu.au./public/adt-ANU20030917.151913.

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The quest for the historical Jesus can be advanced by a consideration of disagreement scenarios recorded in the gospels. Such “conflicts” afford the opportunity not only to analyse the positions of the protagonists, but by comparing them, to better appreciate their relative stances. ¶ One area of disagreement that has remained largely unexplored is that between Jesus and the Pharisees over the “kingdom of God”. Indeed, “kingdom of God” formed the very foundation of Jesus’ preaching and thus ought to be the place where fundamental disagreements are to be found. As Luke 17:20-21 represents the only passage in the Gospels where the Pharisees show any interest in the kingdom of God, it forms the central hub of the thesis around which an account of the disparate beliefs of Jesus and the Pharisees on the kingdom of God is constructed. ¶ The main thesis is this. Luke 17:20-21 can best be explained, at the level of the Pharisees and Jesus, as betraying a fundamental disagreement, not in the identity of the kingdom of God, which they both regarded as primarily the Divine Royal Presence, i.e. God himself as king, but in the location of that kingdom. The Pharisees located the kingdom in the here-and-now, Jesus located it in heaven. Conversely, at later stages in the formation of the pericope, the pre-Lukan community identified the kingdom as the Holy Spirit located in individuals with faith in Jesus and the redactor identified the kingdom as Jesus, located both in the Historical Jesus and the Jesus now in heaven. ¶ Chapter 1, after the usual preliminary remarks, presents an analysis of Luke 17:20-21 as a chreia, a literary form ideally suited as the basis on which to compare the beliefs of the Pharisees and Jesus. The work of three scholars vital to the development of the main thesis is then reviewed and evaluated. By way of background, a portrait of the Pharisees is then presented, highlighting in particular, issues that will be of importance in later chapters. Finally, a section on the Aramaic Targums suggests that some targum traditions may be traced back prior to AD 70 and that these reflect the influence and beliefs of first century Palestinian Pharisees. ¶ Chapters 2 and 3 are a consideration of every instance of the explicit mention of God as king (or his kingship) and the Divine Kingdom respectively, in contemporary and earlier Jewish Palestinian literature and in Luke-Acts. A model of the kingdom of God is developed in these chapters that will be applied to Luke 17:20-21 in the next chapter. ¶ Chapter 4 presents a detailed exegesis of Luke 17:20-21, taking into account scholarship on the pericope since the last monograph (an unpublished dissertation of 1962) on the chreia. It offers a composition history of the pericope and measures previous exegesis against the view of the kingdom of God as developed in chapters 2 and 3. ¶ Chapter 5 presents a summary of the work that relates directly to Luke 17:20-21, some implications arising from the findings and, several possible avenues for future research.
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Hedin, Gunilla. "Jesus förkunnelse om Guds rike enligt Lukasevangeliet : En analys av Luk 11:1-4, 11:14-23, 17:20-21, 22:28-30." Thesis, Ersta Sköndal högskola, Institutionen för diakoni, kyrkomusik och teologi, 2015. http://urn.kb.se/resolve?urn=urn:nbn:se:esh:diva-4719.

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I den här uppsatsen har jag undersökt hur Jesus förkunnelse om Guds rike kan förstås utifrån Lukasevangeliet. Att närstudera ett enda evangelium, och dessutom inte hela evangeliet utan bara fyra perikoper i det, innebär en mycket tydlig avgränsning. Värdet i att försöka förstå vad Jesus säger utifrån denna enskilda sammanhängande källa är att den kan ha ett större djup än en bild som sätts ihop av ett godtyckligt antal fragment från olika källor. I Lukasevangeliet nämner Jesus ordet rike med syftning på Guds rike över 20 gånger fördelat på 18 episoder. Med metoden diskursanalys har jag delat in dessa ställen i tre kategorier som jag kallar diskurs A, B och C. Diskurs A handlar om att Guds rike har högsta prioritet, men beskriver inte riket. Diskurs B beskriver på olika sätt hur Guds rike är. Diskurs C omtalar Guds rike som ett löfte. De fyra perikoper jag analyserar i detalj representerar på olika sätt de diskurser jag identifierat i evangeliet som helhet. Luk 11:1-4 hör till diskurs A, Luk 11:14-23 och Luk 17:20-21 till diskurs B, och Luk 22:24-30 till diskurs C. Traditionen att författaren till dubbelverket Lukasevangeliet och Apostlagärningarna är just Lukas går tillbaka till mitten av 100-talet. Verket utmärks av universalism och en viss syn på rikedom och fattigdom som antagligen kom från författarens församling i Antiochia. Där predikades evangeliet för icke-judar, och där fanns engagemanget i de fattiga och behövande. Det var viktigt att inte fastna i det världsliga livet och lockas att samla rikedomar. Lärjungaskapet skulle vara helhjärtat. När Jesus talar om Guds rike i Lukasevangeliet kan det låta som om det handlar om ett territorium. Men begreppet Guds rike, i grundtexten ἡ βασιλείατοῦΘεοῦ, betyder snarare Guds herravälde. Det är inte ett område eller en plats, utan ett tillstånd som är bestämt av att Gud regerar. Samtidigt är det omöjligt att härska i ingenstans, så det finns ändå ett underförstått territorium i begreppet. Det fanns en dubbelhet i uppfattningen om Guds rike på Jesus tid som innebar att det både var en aktuell tillämplig föreställning på världens aktuella situation och en eskatologisk föreställning. Genom en detaljexegetisk analys av grundtexten för varje perikop har jag nått fram till slutsatser om texternas teologiska budskap om Guds rike. Analysen av Luk 11:1-4 visar att Herrens bön innehåller en indirekt beskrivning av Guds rike som ett idealtillstånd. Gud förutsätts ha makten att få riket till stånd, men människornas vilja och aktivitet spelar också roll. Perikopen Luk 11:14-20 visar att Guds rike är där Gud verkar. Det kan vara här och nu. Gud verkar i Jesus när han befriar en man från en stum demon. Men han verkar inte bara i Jesus utan i alla som gör gott. I perikopen Luk 17:20-21 ställs frågan när Guds rike ska komma, och Jesus svarar på ett sätt som får det att verka inom räckhåll redan i nuet. I Jesus löfte till lärjungarna om jämlik gemenskap med honom själv i sitt eget rike i Luk 22:28-30 jämställer han sig själv med Gud. Han lovar en framtid i härlighet för dem som är honom trogna. Ett försök till syntes av de teologiska budskap som analysen av varje perikop lett fram till är att Guds rike enligt Lukasevangeliet verkar syfta på det alltigenom godas seger över det onda. Begreppet mister dock inte sin mångtydighet och gåtfullhet för det. Det analyserna främst bidrar till är att belysa grundtextens möjliga betydelser, som med nödvändighet begränsas i varje översättning.
In this thesis I have examined how Jesus' proclamation of the kingdom of God can be understood from the Gospel of Luke. A close examination of a single gospel, and moreover not the whole gospel but only four pericopes in it, narrows the scope considerably. The value in trying to understand what Jesus is saying based on this single coherent source is that it can have a greater depth than the picture put together by any number of fragments from different sources. In Luke's Gospel Jesus mentions the word kingdom as referring to the Kingdom of God over 20 times, in a total of 18 episodes. With the method of discourse analysis, I have divided these occurrences into three categories which I call the discourse of A, B and C. Discourse A is about the kingdom of God having the highest priority, but there is no description of the kingdom. Discourse B describes the kingdom of God in some way. Discourse C mentions the kingdom of God as a promise. The four pericopes I analyze in detail, in different ways represent the discourses I have identified in the gospel as a whole. Lk 11:1-4 belong to discourse A, Lk 11:14-23 and Lk 17:20-21 to discourse B, and Lk 22:24-30 to discourse C. The tradition that the author of the double work of Luke-Acts is precisely Luke, goes back to the mid 100's. The work is characterized by universalism and a certain vision of wealth and poverty that probably came from the author's congregation in Antioch. There the gospel to non-Jews was preached, and there was commitment in the poor and needy. It was important not to get caught up in the worldly life and be tempted to accumulate wealth. Discipleship should be wholehearted. When Jesus speaks of the kingdom of God in the Gospel of Luke, it may sound as if it is about a territory. But the concept of the kingdom of God, in the original text ἡ βασιλεία τοῦ Θεοῦ means rather God's dominion. It is not an area or a place, but a state that is determined by God's reign. At the same time, it is impossible to rule ”nowhere”, so there is still a territory implicit in the concept. There was a duality in the perception of the kingdom of God in Jesus' time, which meant that it was both a way of conceiving the world's current situation and an eschatological concept. Through a detailed exegetical analysis of the basic text for each pericope I have reached conclusions on the theological message of the kingdom of God in the texts. The analysis of Lk 11:1-4 shows that the Lord's Prayer contains an indirect description of God's kingdom as an ideal state. God is assumed to have the power to bring the kingdom into being, but the human will and activity also plays a role. Pericope Lk 11:14-20 shows that God's kingdom is where God is at work. It can be here and now. God works through Jesus when he frees a man from a dumb demon. But he doesn't only work through Jesus but through all who do good. In pericope Lk 17:20-21 the question of when the kingdom of God will come is asked, and Jesus responds in a way that makes the kingdom seem within reach already in the present. In Jesus' promise to the disciples of equal fellowship with him in his own kingdom in Lk 22:28-30, he equates himself with God. He promises a future of glory for those who are faithful to him. An attempt at a synthesis of the theological messages that the analyses of the four pericopes led to, is that the kingdom of God according to the Gospel of Luke seems to refer to the victory of the perfect good over evil. The concept of the kingdom remains ambiguous and mysterious. What the analyses contribute to is mainly highlighting the possible meanings of the received text, which are inevitably limited in each translation.
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Books on the topic "Kingdom of Heaven"

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Streett, R. Alan. Heaven on earth. Eugene, Or: Harvest House Publishers, 2013.

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Hogue, Blanche Hersey. The kingdom of heaven within. Santa Clarita, Calif: Bookmark, 2003.

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The Kingdom of Heaven is like. Westminster, Md: Christian Classics, Inc., 1992.

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Ridley, Betty Ann. The Kingdom of Heaven in man. Oklahoma City, OK: Mrs. Betty Ann Ridley, 2005.

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Heaven misplaced: Christ's kingdom on earth. Moscow, Idaho: Canon Press, 2008.

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Wilson, Douglas. Heaven misplaced: Christ's kingdom on earth. Moscow, Idaho: Canonpress, 2011.

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Salaman, Merula. The Kingdom of Heaven is like. London: Herbert Press, 1992.

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Erickson, Carol. The kingdom come. [Salt Lake City, Utah]: Covenant, 1989.

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Prayers that release heaven on earth. Lake Mary, Fla: Charisma House, 2010.

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Vincent, Alan. Heaven on earth: Releasing the power of the kingdom through you. Shippensburg, PA: Destiny Image Publishers, 2008.

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Book chapters on the topic "Kingdom of Heaven"

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Eichenberger, Patrick. "Blessed Are the Poor in Spirit: For Theirs Is the Kingdom of Heaven." In More than Bricks in the Wall: Organizational Perspectives for Sustainable Success, 181–97. Wiesbaden: Gabler, 2010. http://dx.doi.org/10.1007/978-3-8349-8945-1_20.

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Lindley, Arthur. "Once, Present, and Future Kings: Kingdom of Heaven and the Multitemporality of Medieval Film." In Race, Class, and Gender in "Medieval" Cinema, 15–29. New York: Palgrave Macmillan US, 2007. http://dx.doi.org/10.1057/9780230603561_2.

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Perez-Garcia, Manuel. "The Mandate of Heaven, the Rule of the Emperor: Self-Sufficiency of the Middle Kingdom." In Palgrave Studies in Comparative Global History, 69–121. Singapore: Springer Singapore, 2020. http://dx.doi.org/10.1007/978-981-15-7865-6_3.

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Abstract This chapter pays special attention to the analysis of the state administrative capacity of late Ming and Qing China by exploring the reforms introduced from the late sixteenth century up to 1796 regarding tax collection. Institutional constraints will be further explored through the rooted mandarinate system and despotic rule of the emperor and officials who fostered the multiplication of institutions, mainly during the expansion to western provinces throughout the Qing dynasty
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Melton, Gary B. "“To Such as These, the Kingdom of Heaven Belongs”: Religious Faith as a Foundation for Children’s Rights." In A Child's Right to a Healthy Environment, 3–30. New York, NY: Springer New York, 2010. http://dx.doi.org/10.1007/978-1-4419-6791-6_1.

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Pinsent, Andrew. "Hope as a Virtue in the Middle Ages." In Historical and Multidisciplinary Perspectives on Hope, 47–60. Cham: Springer International Publishing, 2020. http://dx.doi.org/10.1007/978-3-030-46489-9_3.

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Abstract As a theological disposition revealed in Scripture, the recognition of hope as an important virtue coincided with the radical transformation in virtue ethics in the early Middle Ages. As the ideals of pagan antiquity gave way to the Christian aspirations for the Kingdom of Heaven, early work on hope was strongly influenced by writers with a monastic background, such as Pope St Gregory the Great. The rise of scholasticism in the twelfth and thirteenth centuries, however, gave an impetus to finding a coherent account of virtue ethics that would incorporate hope along with the other theological virtues and revealed attributes of perfection, such as the gifts and fruits of the Holy Spirit. This chapter examines, in particular, the attempt of St Thomas Aquinas to develop such an account and the role of hope in this account, drawing from new research in experimental psychology. The chapter concludes by considering briefly the transposition of the medieval account of hope to aspects of contemporary life.
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Robbe, Joost. "‘The Kingdom of Heaven cannot be denied to you justly because you have fought correctly’. Tracing the Evolution of Ars moriendi Literature in the Fifteenth Century." In Religious Practices and Everyday Life in the Long Fifteenth Century (1350–1570), 217–39. Turnhout, Belgium: Brepols Publishers, 2021. http://dx.doi.org/10.1484/m.nci-eb.5.123214.

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Kilcourse, Carl S. "Sacrifice and Charisma in the Heavenly Kingdom." In Taiping Theology, 133–54. New York: Palgrave Macmillan US, 2016. http://dx.doi.org/10.1057/978-1-137-53728-7_6.

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"THE KINGDOM OF HEAVEN." In Divided Empire, 25–54. Penn State University Press, 1995. http://dx.doi.org/10.5325/j.ctv14gp9jg.5.

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"The Kingdom of Heaven." In We Preach Christ Crucified, 17–19. 1517 Media, 2020. http://dx.doi.org/10.2307/j.ctvzcz36w.8.

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"Animal Kingdom of Heaven. Anthropozoological Aspects in the Late Antique World." In Animal Kingdom of Heaven, 1–8. De Gruyter, 2019. http://dx.doi.org/10.1515/9783110603064-001.

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Conference papers on the topic "Kingdom of Heaven"

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Shajani, Nafiseh. "MILLENNIAL REPRESENTATIONS OF MEDIEVAL RELIGIOUS SCHISM IN WESTERN MEDIA: An Iconographic Analysis of Dante�s Inferno 28 and the Twenty-First Century Films Dracula Untold and Kingdom of Heaven." In 8th SWS International Scientific Conferences on ART and HUMANITIES - ISCAH Proceedings 2021. SGEM World Science, 2021. http://dx.doi.org/10.35603/sws.iscah.f2021/s06.11.

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Jayasekera, A. J., and S. G. Goodyear. "The Development of Heavy Oil Fields in the United Kingdom Continental Shelf: Past, Present, and Future." In International Thermal Operations/Heavy Oil Symposium. Society of Petroleum Engineers, 1999. http://dx.doi.org/10.2118/54087-ms.

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Zhu, Jianying, Changlin Shi, Changrun Dong, Guoheng Hu, Tianyou Wang, Yongjun Yao, and Junbo Zhang. "Ultra Heavy Oil Production Experience in China." In SPE Kingdom of Saudi Arabia Annual Technical Symposium and Exhibition. Society of Petroleum Engineers, 2018. http://dx.doi.org/10.2118/192302-ms.

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Elshawaf, Mohamed. "Consequence of Graphene Oxide Nanoparticles on Heavy Oil Recovery." In SPE Kingdom of Saudi Arabia Annual Technical Symposium and Exhibition. Society of Petroleum Engineers, 2018. http://dx.doi.org/10.2118/192245-ms.

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Agrawal, Utkarsh, Jimiama Mafeni Mase, Grazziela P. Figueredo, Christian Wagner, Mohammad Mesgarpour, and Robert I. John. "Towards Real-Time Heavy Goods Vehicle Driving Behaviour Classification in the United Kingdom." In 2019 IEEE Intelligent Transportation Systems Conference - ITSC. IEEE, 2019. http://dx.doi.org/10.1109/itsc.2019.8917446.

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Al-Mutairi, Amal, Zu Biao Ren, Hamad Al-Haqqan, and John Tinnin. "Geophysical Surveillance of a Steam Injection Project in a Kuwait Heavy Oil Field." In SPE Kingdom of Saudi Arabia Annual Technical Symposium and Exhibition. Society of Petroleum Engineers, 2017. http://dx.doi.org/10.2118/188013-ms.

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Jin, Fu, Zhang Shunyuan, and Liu Bingshan. "Hydraulic Fracturing Technologies of Deep Heavy Oil Reservoirs in Block KM, Yumen Oilfield." In SPE Kingdom of Saudi Arabia Annual Technical Symposium and Exhibition. Society of Petroleum Engineers, 2017. http://dx.doi.org/10.2118/188099-ms.

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Othman, Haitham A., Mohamed Y. Soliman, and A. (Tony) Settari. "Techniques to Improve the use of Microwave to Produce Heavy Oil Reservoirs: Numerical Study." In SPE Kingdom of Saudi Arabia Annual Technical Symposium and Exhibition. Society of Petroleum Engineers, 2017. http://dx.doi.org/10.2118/188118-ms.

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Al-Saedi, Hasan N., Ralph E. Flori, and Patrick V. Brady. "Enhanced Heavy Oil Recovery by Thermal-Different Aqueous Ionic Solutions-Low Salinity Water Flooding." In SPE Kingdom of Saudi Arabia Annual Technical Symposium and Exhibition. Society of Petroleum Engineers, 2018. http://dx.doi.org/10.2118/192179-ms.

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Janjua, Aneeq Nasir, M. Enamul Hossain, Ahmed Sadeed, Owais Ahmed, and Zeeshan Tariq. "Development of Heavy Oil Recovery Technique Using Toe-to-Heel Cyclic Steam Stimulation Method for Heterogeneous Reservoirs." In SPE Kingdom of Saudi Arabia Annual Technical Symposium and Exhibition. Society of Petroleum Engineers, 2016. http://dx.doi.org/10.2118/182830-ms.

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Reports on the topic "Kingdom of Heaven"

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Matar, Walid, and Doaa Filali. Alternative Fuels for Saudi Cement Manufacturing with Time-varying Carbon Pricing. King Abdullah Petroleum Studies and Research Center, January 2023. http://dx.doi.org/10.30573/ks--2022-dp12.

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After cement production in Saudi Arabia surged in the first half of the 2010s due to the country’s rapid economic development, it has slowed measurably in recent years as economic growth has declined. This is shown in Figure 1, along with the evolution of the Kingdom’s real gross domestic income (RGDI). Still, it ranks among the top 10 countries for existing cement kiln capacity. The Saudi cement industry has relied on Arab Heavy crude oil, heavy fuel oil (HFO), and natural gas to produce clinker, a key cement ingredient.
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Gregow, Hilppa, Antti Mäkelä, Heikki Tuomenvirta, Sirkku Juhola, Janina Käyhkö, Adriaan Perrels, Eeva Kuntsi-Reunanen, et al. Ilmastonmuutokseen sopeutumisen ohjauskeinot, kustannukset ja alueelliset ulottuvuudet. Suomen ilmastopaneeli, 2021. http://dx.doi.org/10.31885/9789527457047.

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The new EU strategy on adaptation to climate change highlights the urgency of adaptation measures while bringing forth adaptation as vitally important as a response to climate change as mitigation. In order to provide information on how adaptation to climate change has been promoted in Finland and what calls for attention next, we have compiled a comprehensive information package focusing on the following themes: adaptation policy, impacts of climate change including economic impacts, regional adaptation strategies, climate and flood risks in regions and sea areas, and the availability of scientific data. This report consists of two parts. Part 1 of the report examines the work carried out on adaptation in Finland and internationally since 2005, emphasising the directions and priorities of recent research results. The possibilities of adaptation governance are examined through examples, such as how adaptations steering is organised in of the United Kingdom. We also examine other examples and describe the Canadian Climate Change Adaptation Platform (CCAP) model. We apply current information to describe the economic impacts of climate change and highlight the related needs for further information. With regard to regional climate strategy work, we examine the status of adaptation plans by region and the status of the Sámi in national adaptation work. In part 2 of the report, we have collected information on the temporal and local impacts of climate change and compiled extensive tables on changes in weather, climate and marine factors for each of Finland's current regions, the autonomous Åland Islands and five sea areas, the eastern Gulf of Finland, the western Gulf of Finland, the Archipelago Sea, the Bothnian Sea and the Bay of Bothnia. As regards changes in weather and climate factors, the changes already observed in 1991-2020 are examined compared to 1981-2010 and future changes until 2050 are described. For weather and climate factors, we examine average temperature, precipitation, thermal season duration, highest and lowest temperatures per day, the number of frost days, the depth and prevalence of snow, the intensity of heavy rainfall, relative humidity, wind speed, and the amount of frost per season (winter, spring, summer, autumn). Flood risks, i.e. water system floods, run-off water floods and sea water floods, are discussed from the perspective of catchment areas by region. The impacts of floods on the sea in terms of pollution are also assessed by sea area, especially for coastal areas. With regard to marine change factors, we examine surface temperature, salinity, medium water level, sea flood risk, waves, and sea ice. We also describe combined risks towards sea areas. With this report, we demonstrate what is known about climate change adaptation, what is not, and what calls for particular attention. The results can be utilised to strengthen Finland's climate policy so that the implementation of climate change adaptation is strengthened alongside climate change mitigation efforts. In practice, the report serves the reform of the National Climate Change Adaptation Plan and the development of steering measures for adaptation to climate change both nationally and regionally. Due to its scale, the report also serves e.g. the United Nations’ aim of protecting marine life in the Baltic Sea and the national implementation of the EU strategy for adaptation to climate change. As a whole, the implementation of adaptation policy in Finland must be speeded up swiftly in order to achieve the objectives set and ensure sufficient progress in adaptation in different sectors. The development of binding regulation and the systematic evaluation, monitoring and support of voluntary measures play a key role.
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