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Artigos de revistas sobre o tema "Nazarene Church"

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Autor: Grafiati

Publicado: 26 de julho de 2024

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1

Manurung, P., e SN Sabatini. "Church Interior Lighting: A Semantic Differential Research". IOP Conference Series: Earth and Environmental Science 1301, n.º 1 (1 de fevereiro de 2024): 012006. http://dx.doi.org/10.1088/1755-1315/1301/1/012006.

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Abstract Lighting is essential for improving the visual conditions and meeting the needs of space users. It serves both quantitative and qualitative roles in a building. Furthermore, the lighting in a house of worship fulfills visual tasks and creates atmosphere for worship. This research aims to explore the perception of the Nazarene Christian Church (GKN) Filadelfia congregation regarding to the interior lighting conditions of their church using the semantic differential method. The results show that the congregation perceives the lighting is suitable for visual tasks, but the interior design falls short in creating the atmosphere required for a place of worship. This includes aspects like identity, warmth, intimacy, mystique, hierarchy, and expansiveness. The interior lighting of the Nazarene Christian Church Filadelfia needs to be redesigned to align with the church’s purpose and meaning, in addition to meet visual requirements.

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2

Sunariyanti, Sapto, Seri Damarwanti, I. Made Priana, Darmanto Darmanto e Roni Gunawan. "Evaluasi Keterlibatan Gereja Kristen Nazarene di Pulau Jawa Terhadap Isu Eco-Theology di Era Masyarakat 5.0". Angelion: Jurnal Teologi dan Pendidikan Kristen 2, n.º 2 (14 de dezembro de 2021): 129–46. http://dx.doi.org/10.38189/jan.v2i2.193.

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Genesis 1:26 and 2:15 state that the Church as an integral part of mankind receives mandate from God to preserve the earth which He created good. The earth which once was good but now is facing a crucial environmental problems, such as nature pollution and global warming; which is caused by human indiscretion in managing the earth; become the impetus for this paper to examine whether the Church has been being eco – theology enough and also to explore the Church’s involvement in maintaining the nature as an environment for every creature. In order to accomplish the objective of this paper, hence the question of whether the Church is still actively carrying out God’s mandate as the steward and caretaker of the earth, becomes the main issue that will be discussed and answered in this research. The selection of the Church of the Nazarene population was determined on the basis that in the perspective of Missio Dei, and the statute of the Church of the Nazarene, the Church plays a role in carrying out God’s Mission through environmental preservation. Java island is appointed as the population based on facts that Java island is the most densely populated area in Indonesia which is vulnerable to environmental damage. The research was conducted with the biblical study approach on the key verse and undertaking evaluation of the Church’s role through a survey method to measure its involvement in environmental issues with various approaches that are possible to be implemented in 5.0 era. The result of the research is expected to become a turning point for the Church’s involvement to be more effective in overcoming environmental problems around the Church. The recency of the research compared with the previous one lies on the implementation aspect of Missio Dei of the Church of the Nazarene, and its relevance towards the Church’s responsibility in preserving the earth. Kejadian 1:26 dan 2:15 menyatakan bahwa Gereja sebagai bagian integral dari umat manusia mendapat mandat dari Tuhan untuk memelihara bumi yang diciptakanNya baik. Bumi yang semula baik adanya, namun kini menghadapi masalah lingkungan hidup yang krusial, seperti pencemaran alam dan pemanasan global; yang diakibatkan oleh ketidakbijaksanan manusia dalam menata bumi; menjadi pendorong dari paper ini untuk menelisik apakah Gereja sudah cukup ber eco – theology (berteologi alam) dan juga untuk mengeksplorasi bagaimana keterlibatan Gereja dalam memelihara alam sebagai lingkungan hidup setiap makhluk. Dalam rangka mencapai tujuan paper ini, maka pertanyaan apakah Gereja masih menjalankan mandate Tuhan sebagai pengelola dan pemelihara bumi secara aktif, menjadi issue utama yang akan dibahas dan dijawab dalam penelitian ini. Pemilihan populasi Gereja Kristen Nazarene ditentukan atas dasar bahwa dalam perpektif Missio Dei, dan Tata Dasar Gereja Kristen Nazarene; Gereja berperan menjalankan Misi Allah melalui melestarikan lingkungan hidup. Pulau Jawa ditentukan sebagai populasi dengan dasar fakta bahwa Pulau Jawa merupakan area dengan populasi terpadat di Indonesia yang rentan terhadap kerusakan lingkungan. Penelitian dilakukan dengan pendekatan studi biblika atas nats kunci dan melakukan evaluasi atas peran Gereja melalui metode penelitian survey untuk megukur keterlibatannya dalam issue–issue lingkungan hidup dengan berbagai pendekatan yang memungkinkan untuk diimplementasikan di di era 5.0. Hasil penelitian diharapkan dapat menjadi titik balik keterlibatan Gereja lebih efektif dalam mengatasi masalah lingkungan hidup di sekitar Gereja. Kebaharuan penelitian dibandingkan penelitian sebelumnya terletak pada implementasi aspek Misio Dei Gereja Kristen Nazarene, dan relevansinya terhadap tanggungjawab Gereja dalam memelihara bumi.

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Jatmiko, Bakhoh. "Hakekat Seksualitas Manusia : Perspektif Gereja Kristen Nazarene di Abad 21 terhadap Praktek LGBT". SANCTUM DOMINE: JURNAL TEOLOGI 4, n.º 1 (9 de dezembro de 2019): 29–39. http://dx.doi.org/10.46495/sdjt.v4i1.15.

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Civilization and social structure have dramatically changed in these last several decades. Exponential development of globalization and the growth of technology of communication have transformed values, views and cultures of human civilization nowadays. These are the symptoms of world web wide era; where the local issues can be global discussion in minutes. In one hand, the Church of God should be sensitive to the age changes, does some adaptations and changes to be relevant. In the other hand, the Church of God should not be conformed to this world. Church of the Nazarene as one of the Christian Church denominations in the world is demanded to take the stance to deal with the changes that are happened today especially in LGBT (Lesbian, Gay, Bisexual and Transgender) issue.

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4

FAZIO, Giovanni. "A THEOLOGICAL SUPPORT, FROM CHALCEDON, TO THE SHROUD IMAGE NATURAL FORMATION". International Journal of Theology, Philosophy and Science 5, n.º 8 (27 de maio de 2021): 42–48. http://dx.doi.org/10.26520/ijtps.201.5.8.42-48.

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The fourth Ecumenical Council of Chalcedon (451 AD) sanctions, for the Holy Church very important conclusions regarding the nature of Christ. The above results do not contrast, but rather open to a natural formation of the Shroud body image. This occurs because it was affirmed in Chalcedon that Jesus Christ, the Nazarene, has two natures, one human and one divine, “inconfusedly, unchangeably, indivisibly, inseparably”, which coexist in one person (hypostasis). Consequently, the monophysitism of Eutiche and of the Egyptian, Syrian and Armenian Churches, was rejected. Now, the Resurrection of the Nazarene is a Transcendental event that, according to those like us who support the natural formation of the Shroud body image, acted only on the corpse leaving the burial linen in the Immanent, under the dominion of the natural sciences. So, the Miracle of the Resurrection shows the divine nature of Christ, while the Shroud body image formation, the human one.

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5

Choi, Doo-Hyun. "Rev. Young Baik Kim and the Church of the Nazarene in Korea". Theological Forum 108 (30 de junho de 2022): 161–98. http://dx.doi.org/10.17301/tf.2022.6.108.161.

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Canete, Jonathan James O. "When expressions of faith in the Philippines becomes a potential COVID-19 ‘superspreader’". Journal of Public Health 43, n.º 2 (18 de março de 2021): e366-e367. http://dx.doi.org/10.1093/pubmed/fdab082.

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Abstract The Filipino people are known for their strong religious faith. Even in the midst of the most trying moments of their collective history their faith remains steadfast. The isolation brought by the COVID-19 pandemic did not stop the Filipino Catholic faithful from expressing their faith but made it stronger. Allowed by the government to attend Church celebrations, the Filipino Catholic devotee flocked in the Quiapo Church just to attend the feast of the Black Nazarene and had a chance to hold its image with a firm conviction that the grace of God could protect them from the pandemic. However, the local medical experts called their devotion, in this time of crisis, as a ‘superspreader’, a sign not of hope but of despair.

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7

Glendenning, Cezarina. "“Not All Roads Lead to God, but God Walks All Roads to Reach People.”". Kairos 15, n.º 1 (27 de maio de 2021): 81–93. http://dx.doi.org/10.32862/k.15.1.5.

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The doctrine of prevenient grace in the Wesleyan tradition has always played an important role in shaping the way we understand and participate in the mission of God (Missio Dei) and the role of the church in it. The doctrine of prevenient grace, in the Wesleyan-Arminian tradition, continues to shape the understanding of holiness as God’s activity to restore broken relationships. Holiness, as it is often misunderstood, is not a physical separation between what we consider holy and unholy, churchy and worldly, pure and impure, but the redemption of broken relationships (God and humans, humans with each other, humans and creation and human with the self). The goal of this paper is to further explore the theological and missiological bases of the doctrine of prevenient grace, as understood by Wesley, and the practical implication that this doctrine has in shaping the way the church fulfills its missiological call in the world. This paper is divided into three main sections: the first part of the paper will focus on defining prevenient grace and its relationship to the mission of God (Missio Dei); the second part will explore the missiological and theological implications of the doctrine of prevenient grace, and the last part will illustrate practically the theological and missiological motivation of the work of the Church of the Nazarene with refugees in Zagreb, Croatia.

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Snyder, Howard A. "Our Watchword and Song: The Centennial History of the Church of the Nazarene". Wesley and Methodist Studies 4 (1 de janeiro de 2012): 169–71. http://dx.doi.org/10.2307/42909844.

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Snyder, Howard A. "Our Watchword and Song: The Centennial History of the Church of the Nazarene". Wesley and Methodist Studies 4 (1 de janeiro de 2012): 169–71. http://dx.doi.org/10.5325/weslmethstud.4.2012.0169.

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Choi, Doo-Hyun. "A Comprehensive Study on the Theological Prolegomena of the Church of the Nazarene". Korean Journal of Christian Studies 131 (31 de janeiro de 2023): 93–133. http://dx.doi.org/10.18708/kjcs.2024.1.131.1.93.

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11

Sunariyanti, Sapto, Yupiter Hulu, Sukirdi, Seri Damarwanti e Natalia Mega Saputri. "Contextual Service as an Expression of Missioner Value in the Church of the Nazarene". SANCTUM DOMINE: JURNAL TEOLOGI 11, n.º 1 (1 de julho de 2022): 169–84. http://dx.doi.org/10.46495/sdjt.v11i1.127.

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Ibadah merupakan salah satu saluran ekspresi hubungan manusia dengan Tuhan Yang Maha Esa melalui penyembahan secara kontekstual, namun kontekstualisasi ibadah juga berpotensi membawa pergeseran tata nilai dalam masyarakat sehingga makna ibadah mengalami pergeseran tata nilai yang jauh berbeda dari esensi aslinya. Akibatnya ibadah tidak dapat membawa pesan Misi dan menumbuhkan karakter misioner pada jemaat. Isu ini menarik untuk diteliti dan membawa pada kebutuhan gereja untuk membangun kembali dasar teologis yang benar dalam ibadah kontekstual. Bagaimana membangun kembali dasar teologis tentang ibadah kontekstualisasi sehingga memenuhi karakteristik ibadah yang misioner? Ini adalah pertanyaan yang akan dijawab dalam penelitian. Tujuan penelitian adalah untuk membangun kembali dasar teologis ibadah kontekstual untuk membangun karakter misioner jemaat. Ibadah di Gereja Kristen Nazarene dilakukan sebagai ekspresi kasih tertinggi kepada Allah yang sarat dengan nilai misioner. Metode penelitian ini akan memakai pendekatan analisa fenomenologi secara deskriptif berdasarkan tinjauan pustaka untuk menggali dasar teologi dan mendapatkan jembatannya pada karakter Kristen yang misioner. Kajian tentang budaya diperlukan untuk mendapatkan ketajaman aspek kontekstualisasi dalam ibadah, dilengkapi dengan observasi lapangan untuk melihat aplikasinya di lapangan. Terkonklusi bahwa perlu kembali memberikan pengajaran tentang membangun dasar teologis dan misi tentang ibadah kontekstual kepada seluruh praktisi dan pengambil keputusan yang terlibat dalam ibadah kontekstual dalam gereja melalui berbagai program pengajaran, pemantauan dan evaluasi kepada seluruh pihak terkait.

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Jara, Reverend Trino. "A Journey Towards the Meaningful Inclusion of Children in the Church of the Nazarene". Transformation: An International Journal of Holistic Mission Studies 33, n.º 3 (12 de maio de 2016): 225–30. http://dx.doi.org/10.1177/0265378816646957.

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O'Brien, Glen. ""A Dogged Inch-by-Inch Affair": The Church of the Nazarene in Australia 1945-1958". Journal of Religious History 27, n.º 2 (junho de 2003): 215–33. http://dx.doi.org/10.1111/1467-9809.00172.

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Choi, Doo-Hyun. "The History of the Church of the Nazarene in Korea and the Problems of Indigenization". Korean Journal of Christian Studies 128 (30 de abril de 2023): 195–244. http://dx.doi.org/10.18708/kjcs.2023.4.128.1.195.

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Jung, Musung. "Missiological Trends and Tasks of the Church of the Nazarene: with Special Reference to Johannesburg 2014". Theology of Mission 37 (30 de novembro de 2014): 339–70. http://dx.doi.org/10.14493/ksoms.2014.3.339.

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Hirst. "Solidarity with the Poor? Positioning the Church of the Nazarene in England in 2003 and 2013". Wesley and Methodist Studies 10, n.º 1 (2018): 66. http://dx.doi.org/10.5325/weslmethstud.10.1.0066.

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McCoy, Bill. "Leprosy, Piety and Identity: The Mbuluzi Leprosy Hospital as Informal Pilgrimage Site, 1948–82". Studies in World Christianity 20, n.º 1 (abril de 2014): 54–69. http://dx.doi.org/10.3366/swc.2014.0071.

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This paper explores the idea of Swaziland's Mbuluzi Leprosy Hospital as a kind of informal pilgrimage site for missionaries of the Church of the Nazarene and other Western Christians while investigating the ways in which this status shaped the social life of the hospital community. And because the course of leprosy treatment during the middle years of the twentieth century typically required many months and often years to run its course, the paper particularly seeks to understand how this peculiar position may have impacted the identity of the patients whose lives were consequently put on display and what implications this had on their world-views and expectations in life after the hospital closed in 1982, arguing that the concept of moral bonds of dependence, derived from recent work by James Ferguson, provides the best model for understanding these dynamics.

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Djurić-Milovanović, Aleksandra. ""Our Faith Is Good, but Strict": The Transformation of the Apostolic Christian Church-Nazarene in North America". Journal of Amish and Plain Anabaptist Studies 6, n.º 1 (2018): 61–72. http://dx.doi.org/10.18061/1811/86025.

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Blevins, Dean G. "Renovating Christian Education in the 21st Century: A Wesleyan Contribution". Christian Education Journal: Research on Educational Ministry 2, n.º 1 (maio de 2005): 6–29. http://dx.doi.org/10.1177/073989130500200101.

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Contemporary attempts to renovate evangelical Christian discipleship in the 21st century include efforts to resolve the relationship between modern Christian education paradigms and the rediscovery of ancient Christian (spiritual formation) practices. One example resides in the current research on Practicing our Faith (Bass, 1997), and in age-level emphases on formational practices beginning to surface (Jones, 2003). Additional studies are needed for comprehensive approaches to Christian education in the 21st century. Evangelical Christian educators seeking new paradigms may find another example closer to home in John Wesley's means of grace. Wesleyan educators may have something distinct to offer contemporary evangelicalism if they can first embrace their own heritage and work to develop an approach that embraces the three emphases of formation, discernment, and transformation. A beginning point may be a new text currently emerging from Wesleyan educators within the Church of the Nazarene that seeks to synthesize the best of modern and postmodern education under this rubric.

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Dulibić, Ljerka, e Iva Pasini Tržec. "Austrijski slikar Leopold Kupelwieser i biskup Josip Juraj Strossmayer". Ars Adriatica, n.º 6 (1 de janeiro de 2016): 209. http://dx.doi.org/10.15291/ars.186.

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All 20th-century chronologies of the collector’s activity of Bishop Josip Juraj Strossmayer (1815-1905) and overviews of the evolution of today’s Strossmayer’s Gallery of Old Masters at the Croatian Academy of Sciences and Arts mention the bishop’s cooperation with the Austrian Nazarene painter Leopold Kupelwieser (1796-1862), father of Paul Kupelwieser, the former owner of the Brijuni islands. This episode from the “prehistory” of Strossmayer’s Gallery has hitherto been known only as a brief notice repeated in almost identical formulations: “In 1857, the bishop sent the first larger group of paintings to Vienna in order to be restored under the supervision of painter Leopold Kupelwieser.” Research of archival documents mentioning the cooperation between Bishop Strossmayer and painter Kupelwieser has now been complemented with an overview of Kupelwieser’s activity in Croatia, with an aim of promoting the preservation and evaluation of this segment of his painting oeuvre. Besides paintings ordered by Strossmayer (presently at the Diocesan Museum of Zagreb), Kupelwieser produced two paintings for Croatian churches independently of his cooperation with the bishop (for the church of St Stephen of Hungary, today’s church of the Immaculate Conception of the Blessed Virgin Mary in Nova Gradiška, and for the chapel of St Peter and Paul in Dvor na Uni). Two more paintings are preserved on the Brijuni islands that do not directly belong to Kupelwieser’s oeuvre yet are closely linked to him.

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Lyu, Won-Yuol. "Telling a Life Story as Theological Reflection : Donald Owens, the First Korean Missionary in the Church of the Nazarene". Theology and Praxis 70 (30 de julho de 2020): 395–434. http://dx.doi.org/10.14387/jkspth.2020.70.395.

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Lyu, Won Yuol. "Phineas Bresee, the Founder of the Church of the Nazarene and a Preacher in the 19th century American Holiness Movement". Theology and praxis 40 (30 de julho de 2014): 125–66. http://dx.doi.org/10.14387/jkspth.2014.40.125.

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Maslov, Konstantin I. "About Alexey Khomyakov’s Views on Church Painting". Observatory of Culture 21, n.º 2 (19 de abril de 2024): 170–76. http://dx.doi.org/10.25281/2072-3156-2024-21-2-170-176.

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The article is devoted to the views on church painting of one of the Slavophile leaders A.S. Khomyakov. In 1845, Alexander Ivanov, an artist working in Rome, influenced by the “Slavophile” atmosphere of meetings with F.V. Chizhov, N.M. Yazykov and N.V. Gogol, attempted to use an icon as a model for the image of the Resurrection of Christ for the Moscow Cathedral of Christ the Saviour (for the first time in the history of the Russian academic school). It is doubtful that Khomyakov could have unreservedly welcomed this endeavor by Ivanov. Although he believed that for Russia’s return to nationality it would be sufficient only to revive the old in consciousness and life, he did not at all understand this return as a revival of the authentic forms of Old Russian art or as a stylization of these forms. Khomyakov’s negative attitude to stylizations is evidenced by his sharp criticism of the eclecticism of Bavarian art. In Russia, he believed, the link with tradition had long been severed and therefore Old Russian art could not serve as a basis for a modern art school. Not in Ivanov’s traditional icon-oriented sketch of the Resurrection of Christ, but in his painting The Appearance of the Messiah, Khomyakov recognized, even before he saw it with his own eyes, evidence of the beginning of the revival of truly Russian life and Russian thought. In his opinion, the artist sought in the painting to eliminate personal artistic manner, to become a kind of transparent medium through which the holy image would be imprinted on the canvas. The German Nazarene artists tried to capture the Christian phenomenon in the artistic contemplation of the spirit, but they could only teach it, they themselves were incapable of it. Ivanov, a graduate of the Imperial Academy of Arts, who had perfectly mastered the craft of an artist, was at the same time, according to Khomyakov, a pupil of icon painters, who created a great work of church wall painting. The history of the Russian art school of the second half of the 19th — early 20th century fully confirmed the validity of this assessment of the painting The Apparition of the Messiah. It laid the foundation for the God-seeking direction of Russian painting, on which Russian art blossomed in the work of I.N. Kramskoi, V.M. Vasnetsov, M.V. Nesterov, N.N. Ge, as well as atheists — V.D. Polenov and V.V. Vereshchagin. Although not all the works of this trend were honored to be accepted into the bosom of the Orthodox Church, most of them allow us to be deservedly proud of the Russian art school.

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Ryu, Ukryel. "The Two Wings of Holiness: Research on the Way the Church of the Nazarene Has Dealt with the Issue of Homosexuality". Korean Journal of Christian Studies 122 (31 de outubro de 2021): 41–88. http://dx.doi.org/10.18708/kjcs.2021.10.122.1.41.

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Jung, Musung. "Exploring a New Leadership Paradigm Contributive to Creating the Growth Momentum of the Asia-Pacific Region of the Church of the Nazarene". Theology of Mission 43 (30 de julho de 2016): 161–86. http://dx.doi.org/10.14493/ksoms.2016.3.161.

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Dlamini, Shokahle R. "The Colonial State and the Church of the Nazarene in Medical Evangelisation and the Consolidation of Colonial Presence in Swaziland, 1903–1968". South African Historical Journal 70, n.º 2 (3 de abril de 2018): 370–82. http://dx.doi.org/10.1080/02582473.2018.1492626.

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Mance Cipek, Ivana. "Ana Marija Marović, slikarica na glasu svetosti". Radovi Instituta za povijest umjetnosti, n.º 47 (março de 2024): 125–44. http://dx.doi.org/10.31664/ripu.2023.47.10.

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Anna Maria Marovich (Venice, 1815 - Venice, 1887), a Venetian born into a family of Boka origins, achieved a reputation for sanctity during her lifetime due to her religious zeal and charitable work. With the initiation of her beatification process, she was formally recognized as an honourable servant of God (It. venerabile). However, she was also highly esteemed for her accomplishments in poetry and painting. Her inclusion in Ivan Kukuljević Sakcinski’s Slovnik umjetnikah jugoslavenskih (Lexicon of Yugoslav Artists) secured her a place in the Croatian gallery of prominent artistic figures. Although information about Anna Maria Marovich’s paintings is often relayed within the context of cultural historiography, relatively little has been said about her oeuvre from an art-historical perspective. Therefore, this paper reconstructs the historical context of her artistic endeavours, tracing her interest in artistic expression within the educational framework typical of an upper-middle-class girl of her era, and examining the support she received from two influential clerics - Abbot Daniele Canal (1791-1884) and Cardinal Jacopo Monico (1778-1851), the Venetian patriarch, with whom she also cooperated in converting monasteries into charitable institutions. Both figures were instrumental in fostering Marovich’s artistic career and played a significant role in promoting her figure and work within the Catholic Church and the Habsburg court. The paper also critically assesses certain assertions regarding Marovich’s painting oeuvre prevalent in scholarly literature, identifying her extant artworks that can be located and those known only through printed sources. Some limited conclusions are drawn about lost pieces that brought fame to the artist and gave rise to stories about them. Notable among these are a painting of Our Lady of Carmel commissioned by the Austrian empress Maria Anna in 1845, and an early piece depicting the Saviour made for Cardinal J. Monico around 1843, which indirectly influenced the imperial commission. Hypotheses concerning lost artworks are largely based on Marovich’s poetry, or rather her poetic exchange with various persons, in which frequent references are made to her paintings. The central part of the article analyses her most significant achievement - the Addolorata altarpiece created for the church of Santa Maria del Pianto o dei Sette Dolori in Venice. This altarpiece, reconsecrated in 1851 at the behest of Don Daniele Canal, was an integral part of the renovated monastic complex repurposed as an educational institution for girls. Surviving studies and drawings, which are here analysed in detail, confirm that Anna Maria Marovich received professional instruction, probably from the painter Maria Tagliapietra, who was active in Venice at the time. Iconographic analysis of the painting suggests that it belongs to the contemplative type of the sorrowful Mother of God, standing in the foreground at Christ’s tomb and praying with folded hands and a slightly lowered head. In previous centuries, such iconography was typically reserved for devotional images and uncommon on church altars dedicated to this cult, especially in pastoral centres. Consequently, it is inferred that Marovich’s altarpiece reflected a more recent or modern development of this form of piety, emphasizing its penitential aspect in alignment with the new purpose of the monastic complex as an institution for the resocialization of girls. The Addolorata altarpiece is also analysed from a stylistic point of view, establishing the painter’s departure from baroque conventions in depicting the subject and opting for classicist elements, consistent with prevailing trends of her time. However, claims that Marovich adhered to the Nazarene school are refuted; her eclectic approach, drawing from various artistic models ranging from the Raphaelesque to the Seicentoist, lacks a discernible preference indicative of a Nazarene influence. Nevertheless, her work resonated with the romantic sensibility of her era, which valued sincerity of motivation over formal properties. In the concluding part of the article, it is established that the figure and oeuvre of Anna Maria Marovich epitomize the European culture of restoration and the policy of the Catholic Church in social modernization, reflected in religious art. In this context, Marovich’s paintings, both thematically and iconographically, reflect the modern evolution of specific devotions popularized during the 19th century, which she actively promoted through her pious, charitable, and monastic activities. While her artistic style may not have been highly innovative, it should be evaluated within the context of the evolving societal role of art in bourgeois culture, where laywomen’s participation in artistic practice gained acceptance and acknowledgment.

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Шаблевский, Николай. "Biblical Problematic, Containing in Letter 47 of the Catholicos Timothy I". Библия и христианская древность, n.º 4(12) (15 de dezembro de 2021): 131–40. http://dx.doi.org/10.31802/bca.2021.12.4.006.

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В 47-м письме Тимофей I, католикос Церкви Востока, представил несколько библейских фрагментов, которые не имеют явных интертекстуальных связей. Например, Тимофей I не знал, где в Ветхом Завете написано, что Иисус Христос будет называться Назарянином (Мф. 2, 23). По его словам, в пещере недалеко от Иерихона какой-то араб со своей собакой вдруг обнаружил много библейских рукописей. Итак, католикос надеялся найти в этих открытиях разрешение библейских апорий. В этой заметке автор обращает внимание на библейские фрагменты, процитированные Тимофеем I, и пытается установить интертекстуальные связи в библейских текстах, при этом Ветхий Завет представлен масоретским текстом, Пешиттой, Септуагинтой и Сиро-Гексаплами, а Новый Завет - Пешиттой и критическим изданием Nestle-Aland. In Letter 47, Timothy I, Catholicos of the Church of the East, presented several biblical passages that have no obvious intertextual connections. For example, Timothy I did not know where in the Old Testament it is written that Jesus Christ would be called a Nazarene (Mt. 2, 23). According to him, in a cave near Jericho, an Arab with his dog suddenly discovered many biblical manuscripts. So, the Catholicos hoped to find in these discoveries a solution to the biblical aporias. In this article, author draws attention to the biblical passages quoted by Timothy I and try to establish intertextual connections in the biblical texts, while the Old Testament is represented by the Masoretic text, Peshiṭta, Septuagint and Syro-Hexapla, that the New Testament is represented by Peshiṭta and the critical edition of Nestle-Aland.

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Lyu, Won-Yuol. "A Study of Preaching of Donald Owens, the First Missionary of the Church of the Nazarene, in the Postwar Society of South Korea(1954-1965)". Theology and Praxis 75 (30 de julho de 2021): 413–36. http://dx.doi.org/10.14387/jkspth.2021.75.413.

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Heuser, Andreas. "Memory Tales: Representations of Shembe in the Cultural Discourse of African Renaissance". Journal of Religion in Africa 35, n.º 3 (2005): 362–87. http://dx.doi.org/10.1163/1570066054782315.

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AbstractThe discourse on African Renaissance in South Africa shapes the current stage of a post-apartheid political culture of memory. One of the frameworks of this negotiation of the past is the representation of religion. In particular, religious traditions that formerly occupied a marginalised status in Africanist circles are assimilated into a choreography of memory to complement an archive of liberation struggle. With respect to one of the most influential African Instituted Churches in South Africa, the Nazareth Baptist Church founded by Isaiah Shembe, this article traces an array of memory productions that range from adaptive and mimetic strategies to contrasting textures of church history. Supported by a spatial map of memory, these alternative religious traditions are manifested inside as well as outside the church. Against a hegemonic Afrocentrist vision, they are assembled from fragments of an intercultural milieu of early Nazareth Baptist Church history.

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Tishken, Joel E. "The Nazareth Baptist Church as Subordinationist Christianity". African Studies 74, n.º 3 (29 de junho de 2015): 449–69. http://dx.doi.org/10.1080/00020184.2015.1041285.

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Echtler, Magnus. "Moral Economy in the Nazareth Baptist Church, South Africa". Journal for the Study of Religion 35, n.º 2 (18 de janeiro de 2023): 1–25. http://dx.doi.org/10.17159/2413-3027/2022/v35n2a1.

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Isaiah Shembe founded the Nazareth Baptist Church (NBC) in 1910, and this new institution distinguished itself from mission Christianity not least through the markedly different moral economy. With the church headquarters at the outskirts of Durban (South Africa), the church catered to black Africans, dispossessed of their land and forced into the capitalist labor system. To them, Shembe preached a Protestant work ethic, while at the same time condemning involvement in city life and striving to acquire land and attain economic autonomy for his congregations. With female adherents running away from fathers and husbands, he started out as a 'thief of women', but soon gave religious support to the patriarchal authorities of chiefs, who granted the church land in native reserves in turn. Prohibiting members from joining labor unions, the church connected cities and mines with rural homelands and contributed to the stabilization of the migrant labor system. In addition, Shembe preached moral ethnicity, and hence partook in the creation of Zulu nationalism. The ambiguous moral economy of the NBC persisted during apartheid capitalism and post-apartheid neoliberalism. My essay focuses on preaching and the heterotopic character of the large gatherings of the NBC, and I will also connect church morals with the wider Zulu traditionalist milieu and, given the preoccupation of classic moral economy with riots and revolutions, conclude with some observations on the 2021 unrests in South Africa.

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Rosales Carreño, Raúl. "Los documentos de Medellín". Revista Eclesiástica Brasileira 78, n.º 309 (13 de novembro de 2018): 78. http://dx.doi.org/10.29386/reb.v78i309.713.

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Este artículo quiere ser una mirada retrospectiva a uno de los acontecimientos claves de la historia de la iglesia católica del Continente tanto porque adquirió su madurez como iglesia latinoamericana, como porque comenzó a tener una nueva comprensión postcolonial de la realidad del Continente. A los cincuenta años de este magno acontecimiento realizamos un recorrido literario al diagnóstico que hicieron los obispos católicos reunidos en Medellín. Revisitamos la imagen de nueva sociedad que proyectan y nos gozamos de la profunda cercanía que presentan respecto a las grandes transformaciones que se viven en América Latina y el Caribe hacia fines de la décadas de los 60. Podemos palpar así la cuna que da origen a una iglesia profética que más allá de toda cristiandad retoma centralmente su seguimiento de Jesús de Nazaret, tal como lo pide el papa Francisco actualmente. Como dice Medellín: “es el momento de inventar con imaginación creadora la acción que corresponde realizar, que habrá de ser llevada a término con la audacia del Espíritu y el equilibrio de Dios” (Introducción, 3).Abstract: This article hopes to have a retrospective look at one of the key events of the Catholic Church’s history in the Latin-American Continent both because it has reached its maturity as Latin-American Church and because it started to have a new postcolonial understanding of the Continent’s reality. On the fiftieth anniversary of this great event we carry out a literary exam of the diagnosis made by the Catholic bishops gathered in Medellin. We revisit the image of the new society that they project and enjoy the deep understanding they present with regard to the great transformations that people were going through in Latin America and in the Caribbean towards the end of the 1960s. We can thus get to know clearly the cradle that gave origin to a prophetic church, a Church that far more than all Christianity has retaken its following of Jesus of Nazareth, just as Pope Francisco requests at present. As Medellín said: “this is the moment to invent with a creative imagination the action that we must carry out and that will be carried action that we must carry out with the boldness of the Spirit and God’s equilibrium” (Introduction, 3).Keywords: Conference of Medellín; Documents of Medellín; Literary analysis; Social proximity; Following Jesus of Nazareth; Prophetism.

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Usher, Graham. "Seeking Sanctuary: The "Church" vs. "Mosque" Dispute in Nazareth". Middle East Report, n.º 214 (2000): 2. http://dx.doi.org/10.2307/1520183.

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Dark, Ken. "THE BYZANTINE CHURCH OF THE NUTRITION IN NAZARETH REDISCOVERED". Palestine Exploration Quarterly 144, n.º 3 (outubro de 2012): 164–84. http://dx.doi.org/10.1179/0031032812z.00000000013.

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Minton, Thomas D. "In the Shadow of Cathedrals: A Case Study of Marginality Created by “Cathedral Culture” in Basel, Switzerland". Missiology: An International Review 26, n.º 1 (janeiro de 1998): 67–85. http://dx.doi.org/10.1177/009182969802600106.

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The church creates and reinforces marginality when it institutionalizes its preferred cultural boundaries from which it then derives its identity. The church must rediscover its own marginality and identity in the person and work of Jesus of Nazareth. Jesus serves as model of and model for mission. Identity with Jesus propels the church into mission through intentional kenosis and planned liminality by presence and service at the margins. By sharing in the world of the marginal, by forming personal relationships in small groups, and by becoming bi-cultural, missionaries provide means of overcoming the boundaries that create and sustain marginality and build bridges into welcoming, caring churches.

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Tishken, Joel E. "Whose Nazareth Baptist Church?: Prophecy, Power, and Schism in South Africa". Nova Religio 9, n.º 4 (1 de maio de 2006): 79–97. http://dx.doi.org/10.1525/nr.2006.9.4.079.

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This article examines the succession of leadership within the Nazareth Baptist Church of South Africa, a prophetically grounded Afro-Christian Church. Over its near century of existence, the church has changed central leadership on three occasions. Successful claimants have all been male relatives of the founder, Isaiah Shembe, and have all demonstrated an ability to prophesy and heal. Each successful claimant has used the content of prophetic dreams and visions to bolster his candidacy. This article argues, however, that the source of those prophecies, and not merely the content, was a critical part of leadership decisions. This point is best seen in the second transition of leadership, a transition that was stormily contested between Londa Shembe and Amos Shembe. Amos Shembe was ultimately successful because he effectively convinced the membership that his candidacy was in accordance with the wishes of Isaiah. In contrast, Londa only received prophecies from the previous leader (his father) J. G. Shembe. The most successful claimants to central leadership have been, and will likely continue to be, those who most convincingly lay claim to the prophetic mantle of the founder, Isaiah Shembe.

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Smith, David Andrew. "“No Poor Among Them”: Sabbath and Jubilee Years in Lukan Social Ethics". Horizons in Biblical Theology 40, n.º 2 (11 de setembro de 2018): 142–65. http://dx.doi.org/10.1163/18712207-12341374.

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AbstractThis article examines the reconfiguration of socially poignant Pentateuchal texts in Luke-Acts. Beginning with a critical examination of the Jubilee background of Jesus’ Nazareth sermon, the article moves to elucidate Luke’s interweaving of scriptural traditions of the Jubilee and Sabbath years and related economically rich scriptural texts into the story of Jesus and the early church. This study explores how the author of Luke and Acts has integrated the life and teachings of Jesus with thekerygmaand social existence of the early church by way of sustained, subtle reference to idealized visions of communal life in Israel’s foundational scriptures.

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Kostorz, Jerzy. "Zasada chrystocentryzmu w katechezie w świetle książki Benedyka XVI „Jezus z Nazaretu”, cz. I i II". Studia Warmińskie 48 (31 de dezembro de 2011): 137–48. http://dx.doi.org/10.31648/sw.291.

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Catechesis oriented towards christocentrism belongs to the basic and most crucial tasks of the Church. Its aim is not only transfering knowledge about Christ and his salvation but also supporting believers in establishing connection with Christ. It requires christocentric orientation in catechesis. The aim of this article is an attempt to reread the principle of christocentrism in catechesis in the light of of Benedist's XVI reflections gathered in Ist and IInd volume of his book Jesus from Nazareth. Firstly, the essential principle of christocentrism in catechesis will be shown. Next, the main issues connected with understanding of christocentrism in the above mentioned parts of the book Jesus from Nazareth by The Pope Benedict XVI and their usefulness will be described.

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Bouwman, Kitty. "The Influence of Mother Wisdom on Augustine". Open Theology 7, n.º 1 (1 de janeiro de 2021): 238–47. http://dx.doi.org/10.1515/opth-2020-0155.

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Abstract The Book of Ben Sira was popular in the early Christian church and influenced the Church Father Augustine (354–430). He adopts the person of Wisdom as a divine mother and adapts her within the context of the early Christian church. He links to Mother Wisdom a wisdom theology, in which Jesus is her envoy. Augustine describes Mother Wisdom as an eternal nourishing divine mother. She has a permanent revelatory status by continuously giving life-giving power, which she mediates through Jesus of Nazareth. He presents her grace which she has prepared for the competentes (the candidates for Baptism), who are working towards initiation into Christian Faith. Mother Wisdom serves as hostess in biblical Wisdom literature. For Augustine, Jesus Christ has taken this place. Mother Wisdom serves instead the angels and the spiritual persons as a representative of divine nourishment.

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Zhao, Wenjuan. "The Church as an Alternative Polis". Asia Journal Theology 37, n.º 1 (30 de abril de 2023): 54–73. http://dx.doi.org/10.54424/ajt.v37i1.69.

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This article explores three different views of Wang Mingdao’s ecclesial stance and his approach to the Three-Self Patriotic Movement (TSPM): his refusal to join the TSPM as a political rather than theological approach to resisting the Chinese Communist Party; his refusal to accept the TSPM’s authority as the Protestant church’s resistance to Chinese hegemony; and his ecclesial stance as a sectarian withdrawal from the world. Considering these diverse scholarly perspectives, I interpret Wang’s response to the TSPM as part of a necessary proclamatory action and propose that Wang’s model of radical action models the politics of Jesus. His church is political only as defined by the gospel, and it represents a new polis—a kind of community established in and through Jesus of Nazareth to stand as a political alternative to the dominant politics of the world and contribute to an alternative identity of a citizen. I, therefore, approach Wang’s faith practice from an ecclesiological standpoint and situate him and his ecclesial activities into the historical and theological context to explore his biblical-theological foundation for this new polis and its public witness. I argue that Wang’s rejection of the TSPM and his alternative way of engaging with political issues such as imperialism, nationalism, and church-state relations show that his ecclesial stance is novel and distinct from other forms of politics.

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Papini, Robert. "Dance Uniform History in the Church of Nazareth Baptists: The Move to Tradition". African Arts 37, n.º 3 (1 de outubro de 2004): 48–92. http://dx.doi.org/10.1162/afar.2004.37.3.48.

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van Dijk, Mathilde. "Working with Tradition, Aiming for Reform". Church History and Religious Culture 96, n.º 1-2 (2016): 106–29. http://dx.doi.org/10.1163/18712428-09601006.

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This article examines how the Carthusian Peter Dorlandus (1454–1507) rewrote the material about well-known saints like Joseph of Nazareth, Catherine of Alexandria, Cecilia of Rome, and Francis of Assisi so as to serve in the reformation both of individual believers and of the Church. He experimented with different genres: the traditional hagiographical genre of a vita, a hybrid text between the sermon and the vita, and the dialogue. Saint Joseph is primarily depicted as excelling in his radical intimacy with Christ and as a missionary. Dorlandus puts forward the virgin martyrs as spiritual leaders, for instance, in a dialogue between Cecilia and Francis, in which she teaches him that devotion is about the inner person. This article argues that this connects to the Carthusian faith regarding female visionaries such as Hildegard of Bingen, Catherine of Siena, and Bridget of Sweden as providers of guidance in the crisis of the Church.

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Jotischky, Andrew. "Gerard of Nazareth, John Bale and the Origins of the Carmelite Order". Journal of Ecclesiastical History 46, n.º 2 (abril de 1995): 214–36. http://dx.doi.org/10.1017/s0022046900011349.

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Describing the general condition of the Latin Church in Outremer in the 1220s, Jacques de Vitry enumerated, as examples of those who had chosen the religious life, the hermits of Mt Carmel:Others, following the example and imitation of the holy solitary Elijah the Prophet, live on Mt Carmel, especially on the part which overlooks the city of Porphyria, which today is called Cayphas [Haifa], near the spring which is called the spring of Elijah, and not far from the monastery of the Blessed Virgin Margaret. They lead a solitary life in small cells as in a hive; like the bees of the Lord they gather the honey of spiritual sweetness.

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Bräunlein, Peter. "Negotiating Charisma: The Social Dimension of Philippine Crucifixion Rituals". Asian Journal of Social Science 37, n.º 6 (2009): 892–917. http://dx.doi.org/10.1163/156848409x12526657425262.

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AbstractThe Philippines are the only predominantly Christian nation in Southeast Asia. The tradition of the passion of Christ is supposed to be the centre of Philippine religiousness and the fascination with the suffering, battered and dead Christ can be regarded as a characteristic feature of Philippine lowland society. The most spectacular expressions of the so-called Philippine 'Calvary Catholicism' are flagellation and crucifixion. In 1996–1998, the author studied Philippine passion rituals in the village of Kapitangan. During the Holy Week, thousands of people mostly from Manila visit the church and observe the spectacle of ritual crucifixions on Good Friday in the churchyard. In Kapitangan, mostly women are nailed to the cross, which is, however, is not an act of volition. They act under directions 'from above', possessed by Sto. Niño or Jesus Nazareno. All of them are (faith-)healers. All of them are founders of a religious movement. In this article, the author uses Ernst Troeltsch's typology — church, sect, mysticism — as a tool to raise questions about ritual crucifixion as a focus of community and collective identity formation, both on the local and national level of society. Troeltsch's typology sheds light on the delicate relation between the Philippine 'official' church and practices of the so-called 'folk-Catholicism'. It illuminates motives and aims of the healers, who are called 'new mystics' by some scholars, and the sense of belonging of their followers. It also reveals discourses of consent and dissent among the spectators and general public, provoked by that literal re-enactment of Jesus' death.

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Farah, Rima. "IDENTITY AND CULTURE OF ISRAELI CHRISTIANS IN THE FACE OF ISLAMIC RESURGENCE; CULTURAL DISTINCTIVENESS OF A MINORITY WITHIN A MINORITY". Levantine Review 2, n.º 2 (15 de dezembro de 2013): 138. http://dx.doi.org/10.6017/lev.v2i2.5361.

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This paper examines how Israeli Christians perceive their cultural position between Jewish and Muslim identities in Israel. The study primarily relates to the cultural differences between Christians and Muslims, and to the relations between them in mixed villages and towns. It focuses on how the sense of identity and the cultural aspects, combined with the rise of the Islamic identity and the change of Arab society’s structure has affected the peaceful coexistence between Christians and Muslims. Lastly, the research addresses the 1999 Christian-Muslim riots (Shihab al-Din Events) in Nazareth over plans to construct a Mosque in front of the Church of Annunciation.

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Gibson, Michael D. "Does Jesus have a say in the kerygma? A critical remembrance of Bultmann". Scottish Journal of Theology 58, n.º 1 (fevereiro de 2005): 83–103. http://dx.doi.org/10.1017/s0036930605000906.

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This article is an examination of the theological conception of the ‘kerygma’ and its relation to the Synoptics presentation of the preaching and deeds of Jesus, as posited by New Testament theologian Rudolf Bultmann. At issue is a query into whether, according to Bultmann, the historical words or sayings of Jesus of Nazareth occupy a place in the theological formulation of the kerygma by the early Church. As Bultmannian interpretation continues to figure in New Testament studies, the purpose of the paper is to weigh the full implications of Bultmann's theological category of ‘kerygma’ and the consequence of the person of Jesus to this category, and the question of theological warrant.

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Halevi, Masha. "The Politics Behind the Construction of the Modern Church of the Annunciation in Nazareth". Catholic Historical Review 96, n.º 1 (2010): 27–55. http://dx.doi.org/10.1353/cat.0.0618.

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Kandel Lamdan, Silvana. "A Tembel Hat in the Streets of Nazareth: Paul Gauthier’s Israeli Experience". Harvard Theological Review 115, n.º 4 (outubro de 2022): 566–90. http://dx.doi.org/10.1017/s0017816022000323.

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AbstractThe French priest Paul Gauthier (1914–2002) was a former theology professor who, after a short period as a prêtre-ouvrier (worker-priest) in Marseille, decided in 1956 to settle in Nazareth and practice his working apostolate there. For the next eleven years, and until his abrupt departure shortly after the Six-Day War in 1967, Israel became Gauthier’s home. Some years after his arrival, Gauthier was invited to the Second Vatican Council by the archbishop of Galilee. There, Gauthier led the group the “Church of the Poor,” which aimed to bring the issue of poverty and pastoral service to the forefront of Council discussions. Gauthier spent his years in Israel between two physically close but culturally and politically distant worlds. On the one hand, he lived and worked with the vulnerable Arab population of Nazareth. On the other, he was in close contact with Israel’s new Jewish society, which greatly aroused his curiosity. In addition to his friendly contact with the Israeli civilian and military authorities, who would help him foster his cooperative for Arab housing, he was attracted by the kibbutz lifestyle and was especially moved by the philosophy of the Zionist thinker and pioneer Aaron David Gordon. Gauthier believed that his experience in Nazareth and Israel, where he saw an interchange of many worlds, could shed light on the worker-priest apostolate and provide a model for priestly spirituality in a working-class environment, in its various aspects. This article analyzes the influence of the “Israel experience” on Paul Gauthier’s thought.

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Scott, J. M. "The Triumph of God in 2 Cor 2.14: Additional Evidence of Merkabah Mysticism in Paul". New Testament Studies 42, n.º 2 (abril de 1996): 260–81. http://dx.doi.org/10.1017/s0028688500020737.

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In a recent article, Martin Hengel argues that the early Christian interpretation of Ps 110.1 provided not only the most important impulse to the development of Christology in the nascent church, but also a blasphemous enormity to contemporary Jewish sensibilities: the idea that the crucified Messiah, Jesus of Nazareth, was raised and seated ‘at the right hand’ of God that is, enthroned as a co-occupant of God's own ‘throne of glory’ (cf. Jer 17.12), located in the highest heaven. For in the OT, being seated on the throne in heaven is reserved for Yahweh alone, and in subsequent Jewish tradition it is rare to find any reference to someone sharing the throne of God.

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