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Relevant bibliographies by topics / Worldwide Church of God

Academic literature on the topic 'Worldwide Church of God'

Author: Grafiati

Published: 4 June 2021

Last updated: 22 February 2023

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Journal articles on the topic "Worldwide Church of God"

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Price, David. "Religion and the mega‐media: The Worldwide Church of God." Religion Today 2, no. 3 (October 1985): 1–3. http://dx.doi.org/10.1080/13537908508580576.

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Heise, Tammy. "The Fragmentation of a Sect: Schism in the Worldwide Church of God." Nova Religio 18, no. 1 (February 2013): 128–30. http://dx.doi.org/10.1525/nr.2014.18.1.128.

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CIAMPA, ROY E., and BRIAN S. ROSNER. "The Structure and Argument of 1 Corinthians: A Biblical/Jewish Approach." New Testament Studies 52, no. 2 (April 2006): 205–18. http://dx.doi.org/10.1017/s0028688506000129.

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This article argues that when the fundamentally Jewish character of 1 Corinthians is recognized, a clear structure and argument emerges. The order of the material reflects Paul's own agenda seen in patterns elsewhere in his letters. While unity is clearly a significant issue, Paul's main concern is with the purity of the church and the glory of God. The Corinthian church is part of the fulfillment of the OT expectation of worldwide worship of the God of Israel, and as God's eschatological temple they must act in a manner appropriate to their holy status by shunning pagan vices and glorifying God under the lordship of Christ.

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Callam, Neville. "A word from ..." Review & Expositor 111, no. 3 (August 2014): 214–17. http://dx.doi.org/10.1177/0034637314538485.

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The church, in New Testament usage, may be understood as signifying a worldwide company of persons who, enabled by the Holy Spirit, put their faith in the God made known to us in Jesus Christ. The universal church is given expression in the local community, whether as a congregation or as a group of congregations in a region.

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Silitonga, Roedy. "RESPON GEREJA ATAS PANDEMIK CORONA VIRUS DESEASE 2019 DAN IBADAH DI RUMAH." Manna Rafflesia 6, no. 2 (April 30, 2020): 86–111. http://dx.doi.org/10.38091/man_raf.v6i2.125.

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The church is present on earth as an extension of the presence of the kingdom of God among humanity. The church is always present to respond to the conditions and situations of the times in a variety of challenges and temptations. But the church always sided with God's sovereignty and will govern and control everything, including the pandemics experienced by humans on this earth. The Church, currently dealing directly with the Covid-19 pandemic, which has worldwide, and its spread is so massive, and its impact is so wide in various sectors of life. The church was sent to bring the peace of Christ in truth and love. That is why the church responds to the appeal of the Government and health protocols from WHO by carrying out church services at home. Worship at home is not an attempt to establish a house church as a new institution. Worship at home is a form of faith that is responsible for the lives of fellow humans, and at the same time as an expression of love for others. Home worship is a service that is held based on the worship and liturgy of a church institution, where the congregation is part of its members. Principles and mechanisms of worship at home are regulated in such a way that using all available and available digital equipment and technology. The important and most important thing in conducting worship at home is that the congregation continues to truly worship the Triune God, sing praises to God, pray, and the peak and center is to listen to the word of God through preaching live (live streaming) or in recorded form or in printed form.

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Kannengiesser, Charles. "Athanasius of Alexandria." Pacifica: Australasian Theological Studies 1, no. 1 (February 1988): 85–99. http://dx.doi.org/10.1177/1030570x8800100106.

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The Church today no longer generates heresies as it did in the past centuries of intolerant dogmatism. But it generates a worldwide indifference by its persistent incapacity to articulate God's revelation in Scripture within an adequately updated theological project. Athanasius bridged the gap between learned exegesis and common experience of faith, thanks to his remarkable sense of actualising the message of Scripture. He introduced into the Alexandrian tradition a truth of crystal clarity when interpreting Scripture, namely that true knowledge of God in Christian terms starts with Christ actualised in the present experience of faith and Church.

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Venter, R. "Onderweg na ‘n teologie van interkulturaliteit: ‘n Trinitariese perspektief." Verbum et Ecclesia 29, no. 2 (November 17, 2008): 542–61. http://dx.doi.org/10.4102/ve.v29i2.48.

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Towards a theology of interculturality: A trinitarian perspectiveThe greater interaction of people from diverse cultural orientation in a globalised era and the growth of the christian faith as a truly worldwide phenomenon, and the consequent complications have highlighted the need for a theological response. This paper explores such a proposal for intercultural encounter, especially among people of the same religious orientation. The emphasis is on transcendence, community and identity, or on trinity, church and spirituality. The fundamental assumption is that the trinitarian identification of God, with its concomitant stress on otherness, relationality and love, provides resources to guide intercultural challenges in the church. A consistent trinitarian approach values community; hence the imperative of a communio-ecclesiology, which embraces unity, creativity and social resistance. Identity-formation and spirituality are closely linked. A trinitarian approach advocates transformation which increasingly reflects the virtues of the triune God in the relationship with the culturally Other.

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Mohr, Adam. "Faith Tabernacle Congregation, the 1918–19 Influenza Pandemic and Classical Pentecostalism in Colonial West Africa." Studies in World Christianity 26, no. 3 (November 2020): 219–38. http://dx.doi.org/10.3366/swc.2020.0307.

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The 1918–19 influenza pandemic killed between 30 and 50 million people worldwide. In Sub-Saharan Africa, as Terence Ranger points out, the pandemic left an indelible mark, including the unforeseen emergence of anti-medical religious movements. None were as significant as Faith Tabernacle Congregation, the Philadelphia-based divine-healing church that spurred a massive revival in West Africa – and a network stretching from Ivory Coast to Nigeria – without ever sending missionaries. They evangelised through personal letters exchanged across the Atlantic, and Faith Tabernacle literature sent from Philadelphia to various leaders in West Africa. The 1918–19 influenza pandemic was the spark that led to the church's massive growth, from one small branch before the pandemic began in 1918 to 10,500 members and nearly 250 branches of Faith Tabernacle in West Africa at its zenith in 1926. After the church's rapid demise between 1926 and 1929, leaders of Faith Tabernacle established most of the oldest Pentecostal Churches in the Gold Coast and Nigeria – such as the Apostolic Faith, the Apostolic Church, the Christ Apostolic Church and the Assemblies of God (Nigeria). Classical Pentecostalism, therefore, is Faith Tabernacle's legacy in West Africa, while abstinence from orthodox medicine continued to be debated within these Pentecostal circles.

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Cook, Christopher C. H. "Mental health in the kingdom of God." Theology 123, no. 3 (May 2020): 163–71. http://dx.doi.org/10.1177/0040571x20910700.

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Mental disorders are both common and disabling worldwide. They affect beliefs, emotions, identity and relationships in such a way as to impact upon the very essence of human experience. They are associated with stigma and prejudice, and they disproportionately affect those who are poor and those who belong to marginalized groups within society. Increasing attention has been given in recent years to the importance of spirituality for mental health, but in research it is impossible to distinguish between spirituality and the psychological variables that it purports to influence. Those things that are identified as being the concerns of mental health professionals overlap significantly with the concerns of religion. This overlap is examined here in relationship to the Synoptic Gospel accounts of the mission, ministry and teaching of Jesus. It is proposed that Jesus’ teaching on the kingdom of God was centrally concerned with things that we now consider to be the domain of mental health. For Christians, mental health may be understood as the ability to fulfil vocation within the kingdom of God. A more critical theological understanding of mental health is needed to better inform the mission of the Church of England.

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McOwen, Micah J. B. "An Earth used with Judgment, not to Excess: Distilling a Mormon Approach to Environmental Law." Journal of Law and Religion 23, no. 2 (2008): 673–723. http://dx.doi.org/10.1017/s074808140000240x.

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“[T]he fulness of the earth is yours, the beasts of the field and the fowls of the air … and the herb, and the good things which come of the earth … [a]nd it pleaseth God that he hath given all these things unto man; for unto this end were they made to be used, with judgment, not to excess, neither by extortion.”The Church of Jesus Christ of Latter-day Saints (the “Church”) is the great success story of American religion. Members of the Church (“Mormons”) now constitute more than five percent of the populations of Arizona, Hawaii, Nevada, and Wyoming, a far higher percentage of Idaho and Utah, and nearly two percent of the United States as a whole. Mormons fill five seats in the United States Senate (including the majority-leader chair) and about a dozen in the House. A Mormon recently completed a serious bid for the United States presidency. And their numbers are growing worldwide.

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Dissertations / Theses on the topic "Worldwide Church of God"

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O'Connor, Cornelius. "A comprehensive analysis of the history and doctrines of the Worldwide Church of God (Armstrongism), together with an exegetical commentary and discussion of some of the radical doctrinal changes in the post-Armstrong era of the Church." Thesis, University of Wales Trinity Saint David, 1993. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.683110.

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Lawson, Anthony David. "Oneness pentecostalism the historical and theological roots of a worldwide restoration movement within classical pentecostalism /." Theological Research Exchange Network (TREN), 2006. http://www.tren.com/search.cfm?p062-0277.

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Sivulka, Robert M. "Answering Mormon claims concerning the nature of God." Theological Research Exchange Network (TREN), 1989. http://www.tren.com.

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Blair, David C. "An analysis of the Church of God Theological Seminary's role in developing leaders for the Church of God, Cleveland, Tennessee." Online full text .pdf document, available to Fuller patrons only, 2003. http://www.tren.com.

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Akselberg, Kristian. "Greeks, Jews, heretics, and the Church of God." Thesis, University of Oxford, 2017. https://ora.ox.ac.uk/objects/uuid:b4cb3c19-a1da-4fd4-84d6-765a4606adaf.

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The following study seeks to explore the subjects of Christianisation and Christian identity during the transitional period of the fourth century from an ecclesiological perspective, and argues that the very question of Christian identity is, indeed, an ecclesiological one. It approaches the subject through the writings of Cyril of Jerusalem, specifically his Catechetical Lectures, the earliest complete catechetical programme that has come down to us, making it an invaluable resource for anyone hoping to understand the Catholic Church's efforts to preserve and construct its identity in the wake of Constantine's formal conversion to its faith. Moreover, Cyril, who became bishop of the Holy City around 350, affords us a unique perspective on the question at hand, teaching as he did from the 'very centre of the earth', following the creation of a Christian holy land and pilgrimage centre in the midst of what remained a largely pagan province, and in a city still central to Judaism. The ability to possess the sites and relics associated with the life of Christ and the Prophets for the first time in Christian history not only made the drama of salvation tangible in Jerusalem like nowhere else, but raised new and important questions around the extent to which this sacred topography was compatible with Christianity's departure from the temple-centred worship of the Old Testament. It also provides valuable insight into the relationship between the local and the universal as regards notions of the Church's catholicity, Cyril's definition of καθολικ? in his eighteenth lecture arguably being the earliest. Membership of the Church, and therefore Christian identity, is for Cyril primarily ontological, defined and effected through mysteriological participation, with baptism - the believer's death, rebirth, and union with Christ - representing the dividing line between insider and outsider, a fact enforced by the so-called Disciplina Arcani, by which all knowledge of the Church's sacraments were jealously guarded from the unbaptised. The thesis explores how this notion of ontological membership underpins and informs Cyril's dealings with the various groups against which he sought to define his own community - the Greeks, Jews, and heretics - while also looking at the ecclesiological significance of the baptismal act itself.

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Ley, Douglas W. "A theological critique of the Mormon concept of God." Theological Research Exchange Network (TREN), 1992. http://www.tren.com.

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Boozer, Meagan M. "Men and women glorifying and enjoying God together /." Theological Research Exchange Network (TREN) Access this title online, 2005. http://www.tren.com.

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Ensrude, Michael W. "The church's one foundation embracing a decentering God /." Online full text .pdf document, available to Fuller patrons only, 2000. http://www.tren.com.

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Albrecht, James Arthur. "A resource manual for church development for the Church of God in Egypt." Theological Research Exchange Network (TREN), 1990. http://www.tren.com.

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Appleby, Ben. "The selling of God : how the biblical church must save the modern church /." Lynchburg, VA : Liberty University, 2007. http://digitalcommons.liberty.edu.

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Books on the topic "Worldwide Church of God"

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The liberation of the Worldwide Church of God. Grand Rapids, Mich: Zondervan Pub. House, 2001.

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God, Worldwide Church of. Statement of beliefs of the Worldwide Church of God. [Pasadena, Calif.]: The Church, 2001.

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God, Worldwide Church of. Statement of beliefs of the Worldwide Church of God. Pasadena, Calif. (P.O. Box 92463, Pasadena 91109-2463): The Church, 1995.

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Buchner, J. L. F. Armstrongism in America: The Buchner report concerning the Worldwide Church of God : a preliminary description of responses to a questionnaire sent to ex-members in the U.S.A. Milperra, N.S.W: Ambassador Research International, 1985.

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Armstrong, Herbert W. Early writings of Herbert W. Armstrong: Public domain articles written from 1928-1953. Neck City, Mo: Giving & Sharing, 1996.

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Renehan, Bruce. Daughter of Babylon: The true history of the Worldwide Church of God. [Tehachapi, Calif: B. Renehan, 1993.

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A, Mather George, ed. Discovering the plain truth: How the Worldwide Church of God encountered the gospel of grace. Downers Grove, Ill: InterVarsity Press, 1998.

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Autobiography of Herbert W. Armstrong. [Pasadena, CA, U.S.A.]: Worldwide Church of God, 1986.

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The plain truth about Armstrongism. 2nd ed. Grand Rapids, Mich: Baker Book House, 1988.

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Feazell, J. Michael. The Christian Sabbath: Divine rest in Jesus Christ. Pasadena, Calif: Worldwide Church of God, 2003.

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Book chapters on the topic "Worldwide Church of God"

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Henriksen, Jan-Olav, and Pål Repstad. "The politically dangerous God – a God of love." In God After the Church Lost Control, 81–99. London: Routledge, 2022. http://dx.doi.org/10.4324/9781003306207-8.

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Douglas, Kelly Brown. "A Crossroads God." In Black Bodies and the Black Church, 141–65. New York: Palgrave Macmillan US, 2012. http://dx.doi.org/10.1057/9781137091437_6.

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Rivera, Dario Paulo Barrera. "God Is Love Pentecostal Church." In Encyclopedia of Latin American Religions, 1–6. Cham: Springer International Publishing, 2017. http://dx.doi.org/10.1007/978-3-319-08956-0_328-1.

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Rivera, Dario Paulo Barrera. "God Is Love Pentecostal Church." In Encyclopedia of Latin American Religions, 514–19. Cham: Springer International Publishing, 2019. http://dx.doi.org/10.1007/978-3-319-27078-4_328.

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Henriksen, Jan-Olav, and Pål Repstad. "God as vulnerable love?" In God After the Church Lost Control, 140–50. London: Routledge, 2022. http://dx.doi.org/10.4324/9781003306207-12.

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Henriksen, Jan-Olav, and Pål Repstad. "The changing Christian God." In God After the Church Lost Control, 37–57. London: Routledge, 2022. http://dx.doi.org/10.4324/9781003306207-5.

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Henriksen, Jan-Olav, and Pål Repstad. "Does society shape God?" In God After the Church Lost Control, 20–36. London: Routledge, 2022. http://dx.doi.org/10.4324/9781003306207-4.

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Henriksen, Jan-Olav, and Pål Repstad. "On God and change." In God After the Church Lost Control, 3–7. London: Routledge, 2022. http://dx.doi.org/10.4324/9781003306207-2.

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King, Derek S. "Mirrors of God." In The Church and the Problem of Divine Hiddenness, 117–40. London: Routledge, 2022. http://dx.doi.org/10.4324/9781003346951-7.

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Temperman, Jeroen. "Crimes against God and the Church." In Christianity and Criminal Law, 204–19. Abingdon, Oxon; New York, NY: Routledge, 2020. | Series: Law and religion | “Produced by the Center for the Study of Law and Religion, Emory University”: Routledge, 2020. http://dx.doi.org/10.4324/9781003015260-16.

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Conference papers on the topic "Worldwide Church of God"

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Manoliu, Raluca. "THE APOPHATIC GOD: A PHENOMENOLOGY OF LIGHT IN THE ROMANESQUE CHURCH." In 4th International Multidisciplinary Scientific Conference on Social Sciences and Arts SGEM2017. Stef92 Technology, 2017. http://dx.doi.org/10.5593/sgemsocial2017/hb51/s17.038.

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OHIRKO, Oleh. "PROBLEMS OF HAPPINESS IN THE ETHICAL THEORY OF TOMA AQUINSKY." In Happiness And Contemporary Society : Conference Proceedings Volume. SPOLOM, 2021. http://dx.doi.org/10.31108/7.2021.48.

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The problems of happiness in the theological and philosophical heritage of the outstanding medieval scientist St. Thomas Aquinas are considered. The main source and basis of happiness according to Thomism is the Lord God himself. Happiness cannot be fully comprehended in the material world, in wealth, in intellectual knowledge. Human happiness does not consist in honors, in human glory, strength, goodness and pleasures of the body. Happiness is realized in human virtue. Happiness does not consist in human feelings, but it is revealed in thoughts about God. Man will experience perfect happiness in another supernatural world through contemplation of God, who is the highest good and truth. The teachings of the Catholic Church on the understanding of happiness are analyzed. Attention is drawn to the Message of Pope Francis on the occasion of World Youth Day in 2015. It is pointed out that God himself placed “in the heart of every man an unbridled desire for happiness and fullness”. Ten key topics that guide a person to achieve true supernatural, eternal happiness are considered. Ways to live in happiness through a state of joy, love, friendship, humor, gratitude, the ability to forgive and ask for forgiveness are offered. In trying to achieve a happy state, it is important to rely on God in everything, as well as to realize that we are loved. KEYWORDS: Toma Aquinsky, happiness, knowledge, will, love, goodness, joy.

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Boldureanu, Ana, and Gheorghe Postică. "Monedele otomane din complexele funerare de la Mănăstirea Căpriana." In Cercetarea și valorificarea patrimoniului arheologic medieval. "Ion Creanga" State Pedagogical University, 2022. http://dx.doi.org/10.37710/idn-c12-2022-190-203.

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The authors present the coins discovered during the archaeological excavations carried out in 1993, 2001-2003, 2005-2008 and 2016. During the archaeological excavations at the Căpriana Monastery, 132 coins were discovered in the necropolis of the founders inside the Church of the Dormition of the Mother of God, within the filling soil under the floor of the church, in the necropolis around the church, in the wall of a building located to the west of the church, as well as in the cultural layer around the church. A total of 36 coins discovered inside the church come from 10 graves and its cultural layer, while the coins discovered in the necropolis around the church come from 7 graves. From the total number of 88 investigated graves, coins were discovered in 17 burial complexes (19%). Most of the graves contain a single coin, in grave 39 2 coins were found, in grave 56 24 pieces were deposited, representing a small treasure, and in another case (grave 18) a monetary deposit consisting of 83 coins was found. The coins deposited in graves represent several monetary areas. The European ones are issues of the Kingdom of Poland and the Holy German Empire issued starting from the third decade of the 16th century and up to 1627. Most of the coins from Căpriana come from the Ottoman Empire, representing coins issued in the 18th century, but also two copies with a large denomination - ikilik, issued by Selim III, being the most recent coins from the tombs.

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Gumenai, Ion. "The cult of the tsar and its promotion by Orthodox religious institutions." In Patrimoniul cultural: cercetare, valorificare, promovare. Institute of Cultural Heritage, Republic of Moldova, 2021. http://dx.doi.org/10.52603/9789975351379.23.

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With the annexation of Bessarabia to the Russian Empire, not only economic, political and cultural changes took place, but also spiritual ones. The strengthening of the role of the Orthodox Church for the idea of the Russian press will take place with the launch by Nicholas I of the well–known triad: “Orthodoxy, autocracy, people” – the three pillars on which Russian statehood will be based. It is interesting that “orthodoxy” in this triad occupies the primordial place and this in a multinational and multi–denominational state, and “autocracy” is on second place giving way to the Church. This position of the Russian Orthodox Church existed before and has been preserved since, with slogans such as “For Faith, the Tsar and Fatherland” or “Russian God, Russian Tsar and Russian People”. Obviously, for this position, the Orthodox Church had to make a significant effort to spread the cult of the tsar, which also refers to Bessarabia as a component part of this colossus. And this is done through all existing measures and possibilities. This also refers to the publicity of books invoking the entire imperial family, to the publication of instructions and special regulations related to the manner and rules of performing divine services in honor of the emperor and the imperial family, as well as various actions aimed at promoting the imperial image.

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OHIRKO, Oleh. "HAPPY FAMILY – POWERFUL UKRAINE." In Proceedings of The Third International Scientific Conference “Happiness and Contemporary Society”. SPOLOM, 2022. http://dx.doi.org/10.31108/7.2022.32.

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The family is a community of love, the greatest treasure of our people. A person becomes a person only in the family. Modern society is interested in a strong, spiritually and morally healthy family. This is due to the fact that the family plays an important role in strengthening the health and upbringing of the younger generations, ensuring the economic and social development of society, improving the demographic processes of our state. It is in the family that the foundations of a person's character, his attitude to relatives, work, moral, social and cultural values are formed. The family is the first Church. The Church views the family as a supernatural and primary institution of society based on the voluntarily entered into God-blessed union of man and woman. Metropolitan Andrey Sheptytskytaught: "The future belongs to those nations in which marriage is a sacred thing, in which family life is pure and holy!". Key words: family; happiness; parents; children; family education; Metropolitan Andrey Sheptytsky

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ГАЛАШЕВИЧ, А. А., and Е. Л. ХВОРОСТОВА. "Concerning the Problem of Original Exterior Reconstruction and Construction Stages Chronology of the Church of the Dormition of the Mother of God in Ivanishchi Village." In Тверь, тверская земля и сопредельные территории в эпоху средневековья. Crossref, 2019. http://dx.doi.org/10.25681/iaras.2018.978-5-9906508-3-1.225-239.

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Архитектурно-археологические исследования церкви Успения в селе Иваниши, проведенные в 2003–2005 гг., позволили уточнить строительную историю храма и реконструировать его первоначальный облик. Вкупе с другими натурными наблюдениями по памятнику, и при изучении архивно-библиографического материала установлено восемь основных строительных периодов здания. Architectural and archaeological research of the church of the Dormition in Ivanishchi village took place in 2003–2005 and made it possible to specify periods of its construction and restore its original exterior. This data along with other field studies of the archaeological site and archival and bibliographic sources allowed to outline eight main construction stages.

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Ribichini, Luca. "Notre Dame du Haut, Ronchamp, the shape of a listening. A whole other generative hypothesis." In LC2015 - Le Corbusier, 50 years later. Valencia: Universitat Politècnica València, 2015. http://dx.doi.org/10.4995/lc2015.2015.719.

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Abstract: The article will examin one of Le Corbusier's more emblematic works: the Ronchamp Chapel. The aim is to discover some of the intentionalities hidden within the design of this work by the swiss architect. It will start with the following considerations of Le Corbusier about the Ronchamp chapel:“it began with the acoustics of the landscape taking the four horizons as a reference...to respond to these horizons, to accomodate them, shapes were created…” And: “ Shapes make noise and silence; some speak and others listen...”And again: “ Ear can see proportions. It's possibile to hear the music of visual proportion” (Le Corbusier). The article sustains that the church is nothing but a giant acoustic machine dedicated to Virgin Mary which main purpose is the listening of the prayers. Infact in the Christian religion Mary is the very vehicle between God and man , she has a human but also divine nature since she is the mother of Jesus. To get in contact with the divine it is necessary to pray Mary, she can listen to man's prayers but she can also pass down God's word to man. In support of this hypothesis there stands an analogy between the chapel's map and the image section of a human ear, highlighting the coincidence between the altar position and that of cochlea, which shape is so dear to le Corbusier that he makes use of it very often in his work. Keywords: Ronchamp; acoustic landscape; human ear, architecture as chrystallized music. DOI: http://dx.doi.org/10.4995/LC2015.2015.719

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Musin, Aleksandr. "The Imperial archaeological commission in Russia and Poland: information on the history on the Church of the Annunciation of the Mather of God, Supraśl, in the archives of the Institute of the History for Material Culture, Russian Academy of Sciences, in Saint-Petersburg." In Monuments of archaeology in studies and photographs (in the memory of Galina Vatslavna Dluzhnevskaya). Institute for the History of Material Culture Russian Academy of Sciences, 2018. http://dx.doi.org/10.31600/978-5-907053-08-3-2018-240-263.

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Tentoma, Nefeli, Andreas Georgopoulos, and Gracia Tucci. "COMPARATIVE INVESTIGATION OF THE 3D REPRESENTATIONS OF THE HOLY AEDICULE OF THE TOMB OF CHRIST." In ARQUEOLÓGICA 2.0 - 9th International Congress & 3rd GEORES - GEOmatics and pREServation. Editorial Universitat Politécnica de Valéncia: Editorial Universitat Politécnica de Valéncia, 2021. http://dx.doi.org/10.4995/arqueologica9.2021.12153.

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The significance of preservation of cultural heritage is undeniable, which is why both their geometric documentation and the creation of their digital “twins”, i.e. reconstructions and replicas at any scale, are essential procedures. A special category of cultural heritage is sacred sites which combine historical, spiritual and religious values. The most sacred monument of Christianity is the Holy Aedicule covering the Tomb of Christ in the Church of the Holy Sepulchre in Jerusalem. This paper aims to investigate and compare the various three-dimensional representations of the Holy Aedicule of the Tomb of Christ, which exist both in physical and in digital form. Initially, the main structural phases of the Aedicule are presented, including its destructions and restorations. Moreover, the different categories of the three-dimensional representations of the monument are defined. With reference to the replicas, both the reasons of their construction and their list in the form of a dataset table are presented. More specifically, in the context of this research, the three-dimensional representations of the Aedicule are divided into two major categories: the replicas constructed worldwide and the geometric documentations of the monument's condition through the years. Regarding the replicas, a list of the discovered representations is created and this database is visualized and depicted in an online web map along with essential information with the use of an open-source Geographic Information System (GIS). Based on this visualization an online web map has been created. Furthermore, the previous geometric documentations and surveys of the Holy Aedicule of the Tomb of Christ are presented. A comparison is conducted between the 3D models of the Aedicule, which were created by the University of Florence in 2007-8 and the National Technical University of Athens in 2015-17. The impact of the Holy Aedicule across the world is examined through statistics based on the type, date of construction and location of the replicas. The possible deformations of the monument's structure are detected from the assessment of the results from both the processing and the comparison of the 3D models. In conclusion, future works are suggested focusing on the discovery of the total number of replicas worldwide and the monitoring of the condition of the Aedicule. Cultural

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Kayaoglu, Turan. "PREACHERS OF DIALOGUE: INTERNATIONAL RELATIONS AND INTERFAITH THEOLOGY." In Muslim World in Transition: Contributions of the Gülen Movement. Leeds Metropolitan University Press, 2007. http://dx.doi.org/10.55207/bjxv1018.

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While the appeal of ‘civilisational dialogue’ is on the rise, its sources, functions, and con- sequences arouse controversy within and between faith communities. Some religious lead- ers have attempted to clarify the religious foundations for such dialogue. Among them are Jonathan Sacks, the Chief Rabbi of the United Hebrew Congregations of Britain and the Commonwealth, Edward Idris, Cardinal Cassidy of the Catholic Church, and Fethullah Gülen. The paper compares the approach of these three religious leaders from the Abrahamic tra- dition as presented in their scholarly works – Sacks’ The Dignity of Difference, Cardinal Cassidy’s Ecumenism and Interreligious Dialogue, and Gülen’s Advocate of Dialogue. The discussion attempts to answer the following questions: Can monotheistic traditions accom- modate the dignity of followers of other monotheistic and polytheistic religions as well as non-theistic religions and philosophies? Is a belief in the unity of God compatible with an acceptance of the religious dignity of others? The paper also explores their arguments for why civilisational and interfaith dialogue is necessary, the parameters of such dialogue and its anticipated consequences: how and how far can dialogue bridge the claims of unity of God and diversity of faiths? Islam’s emphasis on diversity and the Quran’s accommodation of ear- lier religious traditions put Islam and Fethullah Gülen in the best position to offer a religious justification for valuing and cherishing the dignity of followers of other religions. The plea for a dialogue of civilizations is on the rise among some policymakers and politi- cians. Many of them believe a dialogue between Islam and the West has become more urgent in the new millennium. For example following the 2005 Cartoon Wars, the United Nations, the Organization of the Islamic Conferences, and the European Union used a joint statement to condemn violent protests and call for respect toward religious traditions. They pled for an exchange of ideas rather than blows: We urge everyone to resist provocation, overreaction and violence, and turn to dialogue. Without dialogue, we cannot hope to appeal to reason, to heal resentment, or to overcome mistrust. Globalization disperses people and ideas throughout the world; it brings families individuals with different beliefs into close contact. Today, more than any period in history, religious di- versity characterizes daily life in many communities. Proponents of interfaith dialogue claim that, in an increasingly global world, interfaith dialogue can facilitate mutual understanding, respect for other religions, and, thus, the peaceful coexistence of people of different faiths. One key factor for the success of the interfaith dialogue is religious leaders’ ability to provide an inclusive interfaith theology in order to reconcile their commitment to their own faith with the reality of religious diversity in their communities. I argue that prominent leaders of the Abrahamic religions (Judaism, Christianity, and Islam) are already offering separate but overlapping theologies to legitimize interfaith dialogue. A balanced analysis of multi-faith interactions is overdue in political science. The discipline characterises religious interactions solely from the perspective of schism and exclusion. The literature asserts that interactions among believers of different faiths will breed conflict, in- cluding terrorism, civil wars, interstate wars, and global wars. According to this conven- tional depiction, interfaith cooperation is especially challenging to Judaism, Christianity, and Islam due to their monotheism; each claims it is “the one true path”. The so-called “monothe- istic exclusion” refers to an all-or-nothing theological view: you are a believer or you are an infidel. Judaism identifies the chosen people, while outsiders are gentiles; Christians believe that no salvation is possible outside of Jesus; Islam seems to call for a perennial jihad against non-Muslims. Each faith would claim ‘religious other’ is a stranger to God. Political “us versus them” thinking evolves from this “believer versus infidel” worldview. This mindset, in turn, initiates the blaming, dehumanizing, and demonization of the believers of other reli- gious traditions. Eventually, it leads to inter-religious violence and conflict. Disputing this grim characterization of religious interactions, scholars of religion offer a tripartite typology of religious attitude towards the ‘religious other.’ They are: exclusivism, inclusivism, and pluralism. Exclusivism suggests a binary opposition of religious claims: one is truth, the other is falsehood. In this dichotomy, salvation requires affirmation of truths of one’s particular religion. Inclusivism integrates other religious traditions with one’s own. In this integration, one’s own religion represents the complete and pure, while other religions represent the incomplete, the corrupted, or both. Pluralism accepts that no religious tradi- tion has a privileged access to religious truth, and all religions are potentially equally valid paths. This paper examines the theology of interfaith dialogue (or interfaith theology) in the Abrahamic religions by means of analyzing the works of three prominent religious lead- ers, a Rabbi, a Pope, and a Muslim scholar. First, Jonathan Sacks, the Chief Rabbi of the United Hebrew Congregations of Britain and the Commonwealth, offers a framework for the dialogue of civilizations in his book Dignity of Difference: How to Avoid the Clash of Civilizations. Rather than mere tolerance and multiculturalism, he advocates what he calls the dignity of difference—an active engagement to value and cherish cultural and religious differences. Second, Pope John Paul II’s Crossing the Threshold of Hope argues that holiness and truth might exist in other religions because the Holy Spirit works beyond the for- mal boundaries of Church. Third, the Turkish Islamic scholar Fethullah Gülen’s Advocate of Dialogue describes a Muslim approach to interfaith dialogue based on the Muslim belief in prophecy and revelation. I analyze the interfaith theologies of these religious leaders in five sections: First, I explore variations on the definition of ‘interfaith dialogue’ in their works. Second, I examine the structural and strategic reasons for the emergence and development of the interfaith theologies. Third, I respond to four common doubts about the possibility and utility of interfaith di- alogue and theologies. Fourth, I use John Rawls’ overlapping consensus approach to develop a framework with which to analyze religious leaders’ support for interfaith dialogue. Fifth, I discuss the religious rationales of each religious leader as it relates to interfaith dialogue.

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Reports on the topic "Worldwide Church of God"

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Buzby, Winfield D. Belief in God as a Foundation for Strategic Planners--A New Look at Values and Old Church And State Issues. Fort Belvoir, VA: Defense Technical Information Center, March 1996. http://dx.doi.org/10.21236/ada309103.

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Markov, Smilen. COVID-19 and Orthodoxy: Uncertainty, Vulnerability, and the Hermeneutics of Divine Economy. Analogia 17 (2023), March 2023. http://dx.doi.org/10.55405/17-4-markov.

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COVID-19 was a great challenge for Orthodox Christians worldwide. As all natural disasters in modernity, the pandemic was explained and combatted on the basis of science. There could be no doubt that death, pain, suffering, despair, imprisonment (the quarantine can indeed be experienced as an imprisonment) are opportunities for the Church to bear witness to Christ. To be ashamed of one’s vulnerability and to neglect the communal aspect of suffering means to render oneself less capable of bearing witness. Hence, it is important to find the conceptual ground for calibrating the truthful reaction to the pandemic in terms of the Christian ethos. To achieve this, we need the proper interpretative lens through which to examine the disaster of the pandemic.

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