Journal articles: '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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Noble, Tim. "“The Pathway into the Kingdom of Heaven”." Mission Studies 32, no. 1 (April 10, 2015): 32–46. http://dx.doi.org/10.1163/15733831-12341378.

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The Russian Orthodox mission to Alaska can be understood in terms of liberative mission. The article shows how the missionaries succeeded in allowing Christianity to become indigenized in native Alaskan cultures, rather than attempting to make the indigenous peoples Russian. It did this through an attention to the narratives, religious and otherwise, of the Alaskan peoples and by allowing these narratives to address and be addressed by the Christian narrative. Current anthropological research points to the depth of the roots of this indigenization, and how it helped in the identity formation of the native peoples especially after the sale of Alaska to the United States when their identity was under severe external threat. The Russian Orthodox mission to Alaska provides a good historical case study of how the gospel can be indigenized in a way that empowers people and suggests a tradition available to Orthodox churches today as they seek to become more mission-minded.

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Kennedy, Robert E. "Zen and the Kingdom of Heaven (review)." Buddhist-Christian Studies 23, no. 1 (2003): 174–78. http://dx.doi.org/10.1353/bcs.2003.0019.

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Lawrence, Louise J. "‘Scribes Trained for the Kingdom of Heaven’." Discourse: Learning and Teaching in Philosophical and Religious Studies 5, no. 2 (2006): 99–122. http://dx.doi.org/10.5840/discourse20065229.

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Semchynskiy, K. "Peace and Paradise: Searching for Identity." Ukrainian Religious Studies, no. 25 (December 27, 2002): 48–55. http://dx.doi.org/10.32420/2003.25.1426.

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The concept of "peace" from a religious point of view is complex and multifaceted. On the one hand, "peace" is a state of affairs opposite to that of war; on the other, it is a certain state of mind, characterized by calmness and lack of anxiety, a grace bestowed. All the world's religions give special meaning to this concept and use it to express their best wishes. Greetings from Jews, Christians, and Muslims sound like "peace to you", Christians wishing each other peace during worship ("Peace be with you"). "Peace" is desirable both in real earthly life and in another, better world, represented in these religions as "paradise", the heaven of heavens, the kingdom of God, various degrees of heaven (seventh heaven, virgin heaven).

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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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GIBLIN, CHARLES HOMER. "THE MILLENIUM (REV 20.4–6) AS HEAVEN." New Testament Studies 45, no. 4 (October 1999): 553–70. http://dx.doi.org/10.1017/s0028688598000551.

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Taking the ‘first resurrection’ (Rev 20.4–6) as ‘heaven’ accords with early Christian, non-chiliast views of martyrs and other blessed. Exegetical development of this interpretation requires plotting (in line with the literary structure of Rev 4–22) the convergence of complementary eschatologies: first, the millennium brings to a climax a series of images expressing ‘vertical’ eschatology (the life of God's witnesses after death); second, the whole narrative focuses fulfilment of the Creator's scroll (‘what must take place [γενε´σθαι] hereafter’) on the very end of the end-time (i.e. ‘horizontally’, on the moment marked by the enthroned's voice in 16.17, γη´γoνην, and 21.6, γη´oναν: ‘It/They has/have taken place’), and on God's victory over those gathered by powers of deception for ‘the war’ at Armageddon (16.12–16; 19.19–21; 20.7–10). Christ's kingdom in heaven is followed by the advent of God's sacred kingdom on earth.

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Tan, Timotius, Erastus Sabdono, Muner Daliman, and Timotius Sukarna. "Korelasi Positif Mengumpulkan Harta Di Surga Dengan Kerajaan Allah Di Kalangan Gembala Gereja Suara Kebenaran Injil." Manna Rafflesia 8, no. 1 (October 31, 2021): 53–76. http://dx.doi.org/10.38091/man_raf.v8i1.190.

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Many people are facing problems with money, including Christian Leaders. Problems appear when a pastor serves others in order to gain prosperity. This attitude caused his teachings by emphasizing a successful life. Wealthy tend to be a standard of success. Surely the prosperity Gospel is false because Jesus Christ taught His believers to gain spiritual wealth in Heaven by giving priority to the kingdom of God (Matthew 6:19-34). This lack of attitude occurred among the pastors of the Synod of the Bible’s Truthful Voice Church (abbreviated as GSKI). Therefore, this article aims to seek the correlation between the GSKI pastors' perception of the concept of gaining treasure in Heaven consider to the Kingdom of God. Using the Quantitative Method, Correlational type, the Hypothesis is tested with SPSS 20 application. The results showed that the attitude of seeking treasure in heaven is a pattern of life that is formed by the pastor motive who gives priority to serving God, the kingdom of God, and His righteousness simultaneously. Hence, this article contributes to the research on how to practice the Kingdom values.

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Nahrawi, Jalaluddin, and Nabilla Puti Syafira. "Represenasi Citra Positif Islam dalam film Kingdom of Heaven." Medina-Te : Jurnal Studi Islam 15, no. 1 (August 3, 2019): 58–74. http://dx.doi.org/10.19109/medinate.v15i1.3249.

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After the bombing of the World Trade Center (WTC) building in 1993, Hollywood has intensively produced films which have laid the blame of terrorist acts in the United States on Muslims. These films give a bad image to Muslims,particularly after the 2001 WTC bombing by Al-Qaeda.It was reported that the leading print media increased their reportage of news about Islam by 560%. After the events of 9/11, the issue of Islamophobia again became a hot issue not only in America, but also in countries with a small Muslim populations. Uniquely, four years later, Hollywood released the movie Kingdom of Heaven film which gives a more positive image of Islam. The film tries to counter the negative stigma of Westerners of the teachings of Islam, as well as educate the international community on true teachings of Islam through the story of Saladin's generosity while leading the Islamic forces during the Crusading era. This study aims to determine the meaning of the denotations, connotations, and myths of the signs that exist in the film Kingdom of Heaven on the positive image of Islam presented in it. This research method is a qualitative interpretive and semiotics analysis of Roland Barthes. The results of research ison six analysis units in the form of scenes in Kingdom of Heaven which show a positive image of Islam successfully portrayed in the film.

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Ellen Haskell. "The Death of Rachel and the Kingdom of Heaven:." Journal of Medieval Religious Cultures 38, no. 1 (2012): 1. http://dx.doi.org/10.5325/jmedirelicult.38.1.0001.

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Zulkarnen, Zulkarnen, Aliudin Mahyudin, Febry P. Y, Vanny Rahmi Putri, and Ririn Widiyastuti. "Deskripsi Pranata Masyarakat Arab dalam Film “Kingdom Of Heaven”." JURNAL Al-AZHAR INDONESIA SERI HUMANIORA 3, no. 4 (December 21, 2017): 310. http://dx.doi.org/10.36722/sh.v3i4.225.

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Abstrak - Penelitian ini membahas mengenai “Kingdom of Heaven” yang merupakan film yang digarap oleh industri perfilman Hollywood yang menceritakan sejarah umat manusia yang pernah terjadi di abad ke-11. Perkembangan situasi di Palestina yang belum juga memperoleh titik damai antara Palestina dan Israel, menjadi titik awal mengapa perindustrian Hollywood memproduksi sebuah film untuk mengingatkan kembali akan sebuah jalan sejarah yang pernah ditempuh oleh Palestina. Tim peneliti mencoba memberikan tambahan dan juga analisis kritis dari film “Kingdom of Heaven” yang diharapkan dapat dijadikan bahan kajian guna terciptanya rekayasa sosial dari tatanan baru yang damai di bumi Palestina. Penelitian ini terbatas pada analisis pranata masyarakat dan masih memerlukan kajian budaya khususnya sub pranata sosial lainnya yang belum dianalisis, sehingga dapat memberikan sumbangsih yang dapat mendukung dalam memberikan gambaran yang utuh akan rekayasa sosial yang diharapkan dapat diimplementasikan guna terciptanya Yerusalem yang damai. Penelitian ini juga mendeskrpsikan figur Shalahuddin yang tidak ditemukan atau masih sangat minim digambarkan dalam film ini. Perlu kiranya sebagai saran dari penelitian ini agar penelitian budaya harus terus ditingkatkan, khususnya studi kawasan Timur Tengah yang sampai hari ini masih jauh dari kedamaian dan sedang mencari format rekayasa sosial yang mendukung terciptanya situasi dan budaya masyarakat yang kondusif. Industri perfilman hendaknya dapat lebih mengeksplor lagi sumber-sumber sejarah yang digunakan sebagai dasar pembuatan sebuah film non-fiksi, sehingga penonton dapat mengambil manfaat setelah menyaksikannya karena film hari ini menjadi media yang sangat potensial dalam menyampaikan sebuah pesan. Kata Kunci – Palestina, Kerajaan, Surga, Islam, Salib Abstract - This study discusses "Kingdom of Heaven" which is a film produced by the Hollywood film industry that tells the history of mankind that has ever happened in the 11th century. The development of the situation in Palestine isn’t yet to gain a point of peace between Palestine and Israel it became the starting point of why industrial Hollywood produced a film for recalling the history has that taken place by the Palestinians. The researcher to provide an additional and critical analysis of the film "Kingdom of Heaven" that is expected to be used as study materials for the creation of social engineering for a new order of peace in Palestine. This study is limited to the analysis of public institutions and still needs research in culture, especially sub social institutions that have not been analyzed, so as to contribute support that provides a complete picture of the social engineering which is expected to be implemented in order to create a peaceful Jerusalem. The study also describes Saladin’s figure that cannot be found or is still portrayed minimally in this film. We should also bear as a suggestion from this study that the culture research should be improved, especially the study of the Middle East are region to this day which is still far from peace and are still looking for a format that supports the creation of a conducive social engineering and cultural situation. The film industry should also be able to further explore more historical sources used as a basis for making non-fiction films, so that the audience can benefit after seeing the movie. Because films today become a potential media in conveying a message. Keywords - Palestina, Kingdom, Heaven, Islam, Salib

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CARTWRIGHT, SOPHIE. "Athanasius' ‘Vita Antonii’ as Political Theology: The Call of Heavenly Citizenship." Journal of Ecclesiastical History 67, no. 2 (March 3, 2016): 241–64. http://dx.doi.org/10.1017/s0022046915003292.

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This article explores the political theology of Athanasius' ‘Life of Antony’. It argues that the work is profoundly concerned with the relationship between the Church and the empire, which it treats as a component of the relationship between the Church and the fallen world order. Athanasius explores this issue through Antony, striving to live as a citizen of heaven within the fallen world. Athanasius sees allegiance to earthly authority as problematising allegiance to the heavenly kingdom, which is bound up with a concern for the Christian's identity: the Christian must understand himself and the world in relation to the kingdom of heaven, rather than the earthly kingdom.

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Osei, Raymond Nonnatus, and Husein Inusah. "A Critique of the Images of Heaven in the Scriptures of The Abrahamic Religions: An Existentialist Perspective." Asemka: A Bi-Lingual Literary Journal of University of Cape Coast, no. 10 (September 1, 2020): 270–82. http://dx.doi.org/10.47963/asemka.vi10.286.

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In this paper, we critically examine the scriptural images of heaven as captured in the Abrahamic religions from the existentialist perspective. The three dominant Abrahamic religions: Judaism, Christianity and Islam opine that there is life beyond this earthly existence for all human beings and that God (their object of worship) has prepared a special place of eternal happiness for those who obey His commands on earth. This place is frequently referred to as the Kingdom of God, Heaven or Paradise. We argue that the above construct of heaven throws up a lot of problems, especially from the existentialist perspective. Some of these problems include the fact that these constructs of heaven eliminate all the challenges that stimulate human existentiality, throw into oblivion the scourging evils of boredom arising from the eternal passivity of existence in heaven and fail to lay down exactly the political structure and the legal status of the earthlings in heaven since a Kingdom presupposes a feudalist structure where there are kings, lords and serfs. We conclude by showing that the scriptures‘ constructs of heaven appear self-contradictory and fail to strike a chord with the contemporary image of the ideal society when perused from the existentialist perspective and should, therefore, be discarded.

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Andrian, Tonny. "Discipleship In The Concept Of Power Ministry Based On The Kingdom Of God." Journal DIDASKALIA 3, no. 1 (April 14, 2020): 30–39. http://dx.doi.org/10.33856/didaskalia.v3i1.168.

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Discipleship is undeniably the psychomotor of the church as well as the application of the Great Commission of the Lord Jesus Christ. The Lord Jesus Himself did discipleship which started with 12 disciples as well as 70 disciples. Likewise with the life of the Apostles, there were Paul, Silas, Timothy and Titus, where they became messengers of Christ Jesus the Lord preaching about the Kingdom of Heaven. The kingdom of heaven gave birth to the church. So the youth with the concept of the kingdom of heaven should be a bridge for the millennial generation. Millennials tend to be: Multitasking (working with a variety of activities), Collaboration (strong collaboration skills), Transparency (openness in many fields), balance of work and way of life (healthy ways of life and nutritious intake), Tech savvy that is concerned with the latest technology / updates status, connected in social media, hard worker, concerned with job satisfaction. Reaching the end of the concept of discipleship with power of ministry based on the kingdom of heaven has not been as expected unto the millennial generation in life will become a strong generation with a mentality that is more than a winner with the power of the Lord Jesus working in their lives. They live under free sex, drugs and pornography ect. How can we as a leader to disciple them and knowing heavenly Father to become a millennial generation who have dignity and are directed towards the glory of God.

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Vorozhikhina, Ksenia. "The Kingdom of Heaven and the Temporal Kingdoms: Controversy between V.S. Solovyov and Antony (Khrapovitsky)." Ideas and Ideals 13, no. 2-2 (June 15, 2021): 369–81. http://dx.doi.org/10.17212/2075-0862-2021-13.2.2-369-381.

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The article considers the controversy between philosopher V.S. Solovyov and Antony (Khrapovitsky) on the relationship between the Kingdom of Heaven and temporal kingdoms, i.e. about the relationship between the church and the state. The study touches upon certain biographical moments – the circumstances of the acquaintance and the first meeting of Solovyov and Antony, as well as the history of their personal communication. The article analyzes in detail Antony’s criticism of the book “Russia and the Universal Church”, written in French, which was banned in Russia, examines the dispute between the philosopher and the future church hierarch about the nature of the church, about the essence of Christian love, true Christianity, the essence of papist teaching and the truth and untruth of Catholicism. The research methodology involves a comprehensive historical and philosophical analysis of sources. In order to analyze the basic concepts discussed in polemics (“church”, “state”, “love”, etc.), to trace the ideas of thinkers, it is necessary to see the integrity of their worldview and views, and for this to carry out a certain synthesis based on the corpus of works, as well as public letters and personal correspondence of the authors. At the same time, philosophical and categorical analysis is required to clarify the discussed ideas and concepts. In addition, the research involved the methods of historical and philosophical reconstruction, comparative analysis, systematization of conclusions and results, as well as historical and biographical analysis. As a result of the study, the author examines personal relationships between Solovyov and Antony, which remained respectful and friendly, despite the worldview and ideological differences, as well as the controversy of the philosopher and the hieromonk about the Kingdom of God and the temporal kingdoms, about common good and personal salvation. Solovyov’s theocratic project, which presupposes the transformation of the Christian state into a universal church, was unacceptable to Anthony, who believed that church and state should be separated in order to avoid the redemption of the church. If Solovyov is convinced that individual salvation is impossible without concern for the common good, that salvation is carried out in the collective organism of mankind, Antony comes to the conclusion that for a Christian concern for his own soul is primary, and the common good by itself grows around the righteous.

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Kim, Seong Hee. "Reflection on Matthew’s Suffering Kingdom of Heaven (Mat 11:12)." Journal of Biblical Text Research 39 (October 31, 2016): 160–82. http://dx.doi.org/10.28977/jbtr.2016.10.39.160.

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Mrdenović, Maja. "Yugofuturistic Performing of History: Demythologizing Kingdom of Heaven (Nebesko Carstvo)." Maska 36, no. 209 (September 1, 2022): 41–52. http://dx.doi.org/10.1386/maska_00113_1.

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The war which caused the breakup of Yugoslavia and its transition from socialism to capitalism in newly-established states, oriented the region towards a “rebirth” of nationalistically defined values. In spite of the exclusion of the narrative about Yugoslavism from official discourse, it continues to influence the lives and co-habitation of residents in nationalist states established on the territory of the former Yugoslavia. This is also precisely where the potential for a vital political stance can be found. The text, by choosing to analyze Kingdom of Heaven, a theatre performance, as an example, offers a premise that Yugofuturism in theatre ‐ in the sense of an emancipatory potential of Yugoslav heritage ‐ is manifested by critically demythologizing nationalist history and the construct of the ethno-nationalist identity that is based on it.

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Napiórkowski, Andrzej. "Is the Kingdom of Heaven the Church of Jesus Christ?" Vox Patrum 59 (January 25, 2013): 547–57. http://dx.doi.org/10.31743/vp.4057.

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Zamierzeniem niniejszego artykułu jest pogłębienie rozumienia Kościoła, poprzez wykazanie podobieństw i różnic między królestwem Bożym a Kościołem, tym bardziej że jeszcze do niedawna eklezjologia katolicka utożsamiała wręcz te pojęcia. Myśl patrystyczna, zarówno grecka jak i łacińska, łączyła niekiedy te rzeczywistości, opisując Kościół jako część Królestwa Bożego. U większości Ojców Kościoła odnajdujemy z łatwością takie teksty, potwierdzające nie tylko istnienie wielu elementów wspólnych dla tych dwóch rzeczywistości, lecz nawet ich identyfikację. Wydaje się jednak, iż eklezjologia Ojców Wschodu (Atanazy, Grzegorz z Nyssy, Grzegorz z Nazjanzu, Cyryl Aleksandryjski), mocno oparta na teologii Pawła Apostoła, dla którego Kościół to mistyczne Ciało Chrystusa (por. Rz 12, 4-5; 1Kor 12, 12-31), osiągnęła większą głębię chrystologiczną. I dlatego w dziełach Ojców greckich nie dochodzi do utożsamiania Królestwa Bożego i Kościoła Jezusa Chrystusa, większość z nich natomiast przeprowadza dość czytelną linię podziału między tymi dwoma rzeczywistościami. Dopiero jednak Sobór Watykański II i teologia posoborowa dokonały poważnego rozróżnienia między tymi dwiema wielkościami, pogłębiając tym samym rozumienie istoty i misji Kościoła.

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Ubach, Bartomeu. "The Violent Are Taking the Kingdom of Heaven by Storm." Buddhist-Christian Studies 10 (1990): 189. http://dx.doi.org/10.2307/1390201.

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Walker, Gillian. "Eunuchs for the Kingdom of Heaven: Constructing the Celibate Priest." Studies in Gender and Sexuality 5, no. 2 (April 15, 2004): 233–57. http://dx.doi.org/10.1080/15240650509349249.

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Joseph, Thomas. "Secular vs. Orthodox Chaplaincy: Taking the Kingdom of Heaven Seriously." Christian bioethics: Non-Ecumenical Studies in Medical Morality 4, no. 3 (December 1, 1998): 276–78. http://dx.doi.org/10.1093/chbi.4.3.276.6897.

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Redfern, Alastair. "Virtual Reality and the Kingdom of Heaven Lay liturgical Ministry." Journal of Empirical Theology 13, no. 1 (2000): 55–59. http://dx.doi.org/10.1163/157092500x00056.

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Joseph, T. "Secular vs. Orthodox Chaplaincy: Taking the Kingdom of Heaven Seriously." Christian Bioethics 4, no. 3 (January 1, 1998): 276–78. http://dx.doi.org/10.1076/chbi.4.3.276.6897.

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Lau, Sean. "Human Rights and the Citizen of the Kingdom of Heaven." Ecumenical Review 71, no. 1-2 (January 2019): 133–46. http://dx.doi.org/10.1111/erev.12408.

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Akmal, Saiful, and Desy Ulfa Yana. "Conversational Implicature Analysis in “Kingdom of Heaven” Movie Script by William Monahan." Buletin Al-Turas 26, no. 2 (July 21, 2020): 335–50. http://dx.doi.org/10.15408/bat.v26i2.15356.

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This study was designed to discover the types of conversational implicature and the non-observance maxim of cooperative principles expressed by the characters in the Kingdom of Heaven movie script by William Monahan. The theory of Grice was applied to analyze the conversational implicature, and the qualitative approach is used to explain the conversational implicatures. After analyzing the movie, we discovered particularized implicatures as the most frequent conversational implicatures in the movie script with 14 occurrences, followed by six occurrences of generalized implicatures. The finding also revealed that the frequent use of flouting maxim of quantity occurred more frequent with 14 out of the total 20 excerpts, with violating maxim found only three times in the movie script. From this study, both findings suggested the reason behind the frequent use of flouting maxim compare to violating maxim in conversational implicature is because the speaker assumes that they will be in a safe position, and then expect the hearer to understand their points, as the speaker did not intentionally manipulate or mislead the hearer.

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Makarov, Denis V. "The Kingdom of Heaven in E. Zamyatin’s trilogy about revolutionary Petrograd." Sibirskiy filologicheskiy zhurnal, no. 4 (December 1, 2007): 85–89. http://dx.doi.org/10.17223/18137083/21/9.

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Dalby, Simon. "Warrior geopolitics: Gladiator, Black Hawk Down and The Kingdom Of Heaven." Political Geography 27, no. 4 (May 2008): 439–55. http://dx.doi.org/10.1016/j.polgeo.2008.03.004.

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Balmer, Randall. "Apocalypticism in America: The Argot of Premillennialism in Popular Culture." Prospects 13 (October 1988): 417–33. http://dx.doi.org/10.1017/s0361233300005354.

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On the evening of good friday, 1878, Charles Taze Russell and a handful of followers, all clad in white robes, gathered at the Sixth Street Bridge in Pittsburgh to await the Millennial Dawn, which would provide their translation into heaven. His study of the Scriptures had convinced Russell, a haberdasher from Allegheny, Pennsylvania, that Christ had returned invisibly in 1874 and that now, three-and-a-half years later, the kingdom of God would begin, and the faithful would be summoned to heaven. Russell later denied the incident—Pittsburgh newspapers insisted otherwise-and revised his theology to accommodate this disappointment. The Kingdom of Jehovah, he said, would begin in 1914, whereupon God and Satan would rule the world jointly until the Battle of Armageddon vanquished the forces of evil and inaugurated a theocratic millennium.

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Balmer, Randall. "Apocalypticism in America: The Argot of Premillennialism in Popular Culture." Prospects 13 (October 1988): 417–33. http://dx.doi.org/10.1017/s0361233300006803.

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On the evening of good friday, 1878, Charles Taze Russell and a handful of followers, all clad in white robes, gathered at the Sixth Street Bridge in Pittsburgh to await the Millennial Dawn, which would provide their translation into heaven. His study of the Scriptures had convinced Russell, a haberdasher from Allegheny, Pennsylvania, that Christ had returned invisibly in 1874 and that now, three-and-a-half years later, the kingdom of God would begin, and the faithful would be summoned to heaven. Russell later denied the incident—Pittsburgh newspapers insisted otherwise-and revised his theology to accommodate this disappointment. The Kingdom of Jehovah, he said, would begin in 1914, whereupon God and Satan would rule the world jointly until the Battle of Armageddon vanquished the forces of evil and inaugurated a theocratic millennium.

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Zarley, Kermit. "Peter’s Kingdom Keys Explain Subsequence." Journal of Pentecostal Theology 24, no. 2 (October 7, 2015): 217–30. http://dx.doi.org/10.1163/17455251-02402008.

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This article proposes a solution to the Dunn Debate. It is that Peter’s temporary role in using the metaphorical ‘keys of the kingdom of heaven’ that Jesus promised him in Mt. 16.19 involved both Peter’s preaching the gospel and Jesus’ initial baptizing with the Holy Spirit. Thus, no subsequence (post-conversion Spirit baptism) presumably occurred with the 3,000 Jewish converts at Pentecost in Acts 2 and certainly with the Gentiles in Acts 10 because Peter was the preacher of the gospel when they believed; but subsequence did occur with the Samaritans in Acts 8 because Philip preached and they believed, but Peter came to them days later, using his kingdom keys. After that, with the exception of the anomaly in Acts 19, Dunn is correct that conversion and Spirit baptism always occur simultaneously.

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Benson, Bruce Ellis. "The Kingdom of Heaven as Endless Hermeneutic: A Phenomenology of the Way." Sophia 56, no. 1 (February 27, 2017): 59–67. http://dx.doi.org/10.1007/s11841-017-0584-y.

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Hosinski, Thomas E. "The “Kingdom of Heaven” and the Development of Whitehead’s Idea of God." Process Studies 16, no. 3 (1987): 203–15. http://dx.doi.org/10.5840/process198716333.

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Lee, Ho-Chan. "The Ascent to the Kingdom of Heaven: An Interpretation of Plato’s Republic." Korean Society for the Study of Moral Education 29, no. 4 (December 31, 2017): 47–72. http://dx.doi.org/10.17715/jme.2017.12.29.4.47.

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Hosinski, Thomas E. "The "Kingdom of Heaven" and the Development of Whitehead’s Idea of God." Process Studies 16, no. 3 (October 1, 1987): 203–15. http://dx.doi.org/10.2307/44798288.

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Ward, Ben. "Thy Kingdom Come in BAM as It Is in Heaven: Implications on Defining the Kingdom of God in BAM Businesses." Religions 12, no. 8 (July 21, 2021): 557. http://dx.doi.org/10.3390/rel12080557.

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Business as Mission (BAM) is a subcategory of Social Entrepreneurship as it seeks cultural innovation from a Christian perspective focusing specifically on economic uplift and religious direction. Most BAM authors describe the kingdom of God as the reign of God. In a theological review, I will show that defining kingdom simply as God’s rule is not a complete view of the kingdom. Rather, a more robust definition of the kingdom is preferred in biblical and theological studies that focuses on God’s people in God’s place under God’s rule. Therefore, the BAM community can adopt a refined definition that helps them move forward in the core vision of holistic ministry. This research provides a biblical and theological understanding for business practitioners to pursue a spiritual bottom line alongside local churches.

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Foot, Sarah. "Anglo-Saxon ‘Purgatory’." Studies in Church History 45 (2009): 87–96. http://dx.doi.org/10.1017/s0424208400002448.

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Since a countless multitude of misshapen spirits, far and wide, was being tortured in this alternation of misery as far as I could see and without any interval of respite, I began to think that this might be Hell, of whose intolerable torments I had often heard tell. But my guide who went before me answered my thoughts, ‘Do not believe it,’ he said, ‘this is not Hell as you think.’ … As he led me on in open light … [we came to] a very broad and pleasant plain … [where] there were innumerable bands of men in white robes, and many companies of happy people sat around; as he led me through the midst of the troops of joyful inhabitants, I began to think that this might perhaps be the kingdom of Heaven of which I had often heard tell. But he answered my thoughts: ‘No,’ he said, ‘this is not the kingdom of Heaven as you imagine.’

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Kaiser, Christopher B. "Climbing Jacob's ladder: John Calvin and the early church on our eucharistic ascent to heaven." Scottish Journal of Theology 56, no. 3 (August 2003): 247–67. http://dx.doi.org/10.1017/s0036930603001078.

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In debate with Roman Catholics and Lutherans about the physical presence of Christ in the eucharistic elements, Calvin argued that, since Christ had ascended into heaven (i.e. the spiritual realm or kingdom of God), we must not look for him on the table but ‘lift up our hearts’ to heaven and seek him there. The idea is well known to Calvin scholars, but it still raises many questions. Can Calvin mean that our souls are literally raised up to heaven? Are we supposed to experience some sort of heavenly elevation? And, if this notion is so strange to us, even those of us in Calvinist circles, how was it so readily available to Calvin and his readers? To answer these questions, we shall examine the texts more closely and inquire into their patristic background.

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Lee, Jihye. "The Unshakable Kingdom through the Shaking of Heaven and Earth in Heb 12:26–29." Novum Testamentum 62, no. 3 (June 18, 2020): 257–72. http://dx.doi.org/10.1163/15685365-12341665.

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Abstract In Heb 12:26–29, the author envisages the unshakable kingdom that will be established through the shaking of heaven and earth. The image of the cosmic shaking caused many interpreters to understand the present passage as the vision of the immaterial, ideal world, which will come after the destruction of the creation, reflecting the background of the Platonic dualism. Nevertheless, the usages of the main terms, χρηµατίζω and µετάθεσις, and the OT citations in the present passage suggest that this understanding is not indisputable. In this article, it is argued that some Jewish apocalyptic texts provide an alternative background of the text, offering a vision of the eschatological kingdom established by the revealed heavenly realm and the renewed creation.

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van de Beek, Abraham. "Jesus and the Church as Vulnerable Strangers." Journal of Reformed Theology 2, no. 3 (2008): 255–65. http://dx.doi.org/10.1163/156973108x333740.

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AbstractReferring to Marinus de Jonge, the author calls Jesus a stranger from heaven—he is the king of the kingdom of heaven. Christians are his members and share his life. As strangers on earth, they do not have an enduring city in the world (Heb. 13:14). They are not foreigners somewhere, but they are principally foreigners. They do not strive for earthly power, but participate in the life of foreigners. Due to this position, they feel acquainted with foreigners. They share the experience of exclusion, and, by consequence, strangers share their community—they believe by their exclusion.

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Malina, Artur. "Sens bycia dzieckiem (Mt 18,1-4)." Verbum Vitae 24 (December 14, 2013): 97–116. http://dx.doi.org/10.31743/vv.1558.

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Jesus’ answer to the question of the disciples about the hierarchy in the kingdom of heaven concerns the issue of fundamental importance for the understanding of their relationship to God. The Lord asserts that the issue more important than hierarchy is the condition for entering this kingdom. The attitude of little children towards their father and their dependence on him should be imitated by the disciples. They are encouraged to have trust in God, their Father, and to experience His paternal love. This way they can also build the proper relationship with their neighbors.

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Kur-Kononowicz, Jolanta. "Z rozważań nad symboliką nieba w idiostylu Siergieja Jesienina (aspekt lingwistyczny)." Linguodidactica 24 (2020): 111–28. http://dx.doi.org/10.15290/lingdid.2020.24.09.

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The goal of the article is an analysis of the symbolism of heaven in the idiostyle of Sergei Yesenin. The semantic-cultural method of description of the research material which constitutes the chosen fragments of Yesenin’s poems was used. Heaven is understood as a sub-field in the semantic meaning field nature. Attention was paid to the issue of symbolic archetypes, and their metaphorics conditioning a multiplicity of interpretations. Stylistic language means serving the imaging with the use of individual symbols of heaven in the idiostyle of Yesenin are described. Symbols expressed metaphorically, metonymically, with the usage of comparisons, etc. are distinguished. Heaven in the idiostyle of Yesenin symbolises: perception of the world (e.g. God’s care and love for human beings, immortality, happy life, salvation, joy of existence, prayers fervent and heard), things (e.g. a roof over the head, net, shawl, blue sand, milk of birches), phenomena and elements of nature (rain, fire), places (paradise, kingdom of heaven, tower-room), figures (Mother of God), physical phenomena (multiplicity, uncountability), birds (pigeons). Christian, religious archetypes of symbols prevail. The article introduces the proposition of the interpretation of poetic texts with the use of semantic field and sub-field analysis, including their symbolism.

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Journal articles on the topic 'Kingdom of Heaven'

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