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Injīl Bārnābās kī bāzyāft is kī mutanāziʻah ḥais̲īyyat kā taḥlilī jāʼizah /Ak̲h̲tar, Bashīr Maḥmūd. January 2002 (has links)
Thesis (M. Phil)--Allama Iqbal Open University, Islamabad, 1991. / Includes bibliographical references (p. 109-112).
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The impact of Barnabas on the early churchMurphy, S. Jonathan. January 2004 (has links)
Thesis (Th. M.)--Dallas Theological Seminary, 2004. / Includes bibliographical references (leaves [45]-50).
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The impact of Barnabas on the early churchMurphy, S. Jonathan. January 2004 (has links)
Thesis (Th. M.)--Dallas Theological Seminary, 2004. / Includes bibliographical references (leaves [45]-50).
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Tradition und Theologie des BarnabasbriefesWengst, Klaus. January 1971 (has links)
Habilitationsschrift--Bonn. / Bibliography: p. [121]-127.
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Johann Sebastian Barnabas Pfaff, ein bildhauer in Mainz (1747-1794) ...Bischoff, Karl, January 1927 (has links)
Inaug.-diss.--Frankfurt a.M. / Lebenslauf. "Literatur": p. 107.
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A program to cultivate the practice of financial stewardship in a local Christian Reformed congregationHeerspink, Robert. January 1993 (has links)
Thesis (D. Min.)--Trinity Evangelical Divinity School, 1993. / Abstract. Includes bibliographical references (leaves 240-243).
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Étude comparée sur la construction des origines apostoliques des Églises de Crète et de Chypre à travers les figures de Tite et de Barnabé / Comparative study about the construction of the apostolic origins of the Churches of Crete and Cyprus through the figures of Titus and BarnabasRouquette, Maïeul 12 May 2017 (has links)
La fondation d’une Église locale par un apôtre constitue un élément important dans les relations interecclésiales. Une telle fondation peut cependant être l’objet de contestation, en particulier si le statut apostolique de la figure fondatrice n’est pas manifeste dans le Nouveau Testament. Une Église peut donc être amenée à se construire un passé apostolique, notamment par l'écriture de vies d’apôtre, qui peuvent souligner tant le statut apostolique de la figure que son caractère fondateur pour l’Église. La comparaison des modalités par lesquelles les Églises de Crète et de Chypre construisent leurs passés apostoliques à travers les figures de Tite et de Barnabé est l’objet du présent travail, lequel s’attache également à analyser les enjeux ecclésiaux et politiques de ces constructions et à étudier la réception de celles-ci par les Églises extérieures à ces îles. Après avoir présenté les données bibliques sur Tite et sur Barnabé puis avoir étudié la réception de ces figures dans le christianisme des cinq premiers s., cette thèse analyse le rapport que les Églises de Crète et de Chypre entretiennent avec elles. Elle s’intéresse d’abord aux écrits chypriotes et crétois composés à partir du Ve s. à leur sujet, puis aux textes qui les mentionnent de manière incidente, avant d’étudier les dévotions envers ces figures et les emplois identitaires de celles-ci, notamment durant les périodes franque et vénitienne. Ce travail examine enfin la réception des traditions sur Tite et sur Barnabé en dehors de leurs îles, dans la littérature de l’Empire byzantin et des mondes copte, syriaque et arménien. / The foundation of a local Church by an apostle is a major component in inter-ecclesial relationships. However, such foundation could be an object of dispute, especially if the apostolic status of the founder is not obvious in the New Testament. That is why a Church could be brought to build an apostolic past, notably by the production of apostle' lives, which can emphasize both the apostolic status of the figure and its founding feature of the church. The aim of this study is to compare how the Churches of Crete and Cyprus build their apostolic past through the figures of Titus and Barnabas. This work also analyzes the ecclesial and politic stakes of theses constructs and their reception by the Churches outside Crete and Cyprus. After presenting the New Testament datas about Titus and Barnabas, this thesis studies the reception of these figures in the Christianity in the first five centuries. Then it analyzes the relationship between these figures and the Churches of Crete and Cyprus. To do it, it interests first to the writings composed about them from the 5th century, then to the Cretan and Cypriot texts which mention them in an indirect way. Then, it intends to study the devotional practices toward these figures and their identity uses, especially during the periods of Frankish and Venetian rule. Finally, this work examines the reception of Cretan and Cypriot traditions regarding Titus and Barnabas outside their respective island, in the hagiographical and not hagiographical literature of the Byzantine Empire and of the Coptic, Syriac and Armenisch worlds.
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Soziale Netzwerke im frühen Christentum nach der Darstellung in Apg 1-12 / Social networks in Early Christianity in Acts 1-12Dörpinghaus, Jens 03 1900 (has links)
Text in German with summaries in German and English / Includes bibliographical references (leaves 197-211) / Biblical studies in New Testament are generating considerable interest in the investigation
of historical groups, for example by using prosopographic approaches. This thesis presents
a new approach to reconstruct the early Christian network in Acts 1-12. We consider the
social network analyses (SNA), critical spatiality and Proximal Point Analyses (PPA).
Although these approaches show interesting results, they suffer from a global distance
measure. Thus, we introduce a novel approach combining SNA and critical spatiality to
analyse geographic and social distances. This method represents a valuable alternative
to traditional theological tools for answering exegetical questions concerning the social
network in Acts 1-12 offering ways for re-thinking and re-interpretation. The network
represents the first fulfillment of the promise given in Acts 1:8. Moreover, it allows us to
distinguish between protagonists and their influence. Using different distance measurements, we were not only able to describe the high level of solidarity in this network but
could also find strong evidences for Peter, Philip and Barnabas being key figures. Acts
1-12 describes mission as led by God and performed by different people with Jerusalem
as the centre of activity. This mission is both peripheral and open to people with diverse
social, religious and geographic backgrounds. In the novel network of people belonging
to the body of Christ human leadership is not important. It was not possible to apply
this method to all exegetical questions due to the fact that there are only limited historic
sources available. / In der neutestamentlichen Wissenschaft wurden verschiedene Methoden wie die Prosopographie zur Erforschung bestimmter Personenkreise verwendet. Diese Arbeit beschäftigt
sich mit der Rekonstruktion des frühchristlichen sozialen Netzwerks nach der Darstellung
in Apg 1-12. Dazu wird die Methode der sozialen Netzwerkanalyse (SNA), der critical
spatiality sowie die Proximal Point Analyse (PPA) verwendet. Dabei werden die methodischen Ansätze von verschiedenen historischen Netzwerkanalysen zusammengetragen und
durch eine Verknüpfung von SNA und critical spatiality eine einheitliche Herangehensweise hergeleitet, die auch geographische wie soziale Distanzen darstellen kann. Dabei finden
sich in Apg 1-12 sowohl exegetische Fragestellungen, auf die diese Methode aufgrund der
schlechten Quellenlage nicht angewendet werden kann, als auch Fragestellungen, die mit
dieser Methode unter neuen Gesichtspunkten interpretiert werden kann. So lässt sich im
rekonstruierten Netzwerk von Apg 1-12 der erste Abschnitt der Erfüllung der Verheißung
aus Apg 1,8 erkennen. Außerdem hilft die SNA, die einzelnen Akteure und ihr Handeln
in der Apg besser zu würdigen. So ist ein eigenes Kapitel nicht nur Petrus, sondern auch
Philippus und Barnabas gewidmet. Apg 1-12 stellt eine Mission dar, deren alleiniger Urheber Gott ist und die von verschiedensten Menschen mit der Stadt Jerusalem als Zentrum
überwiegend dezentral und offen für verschiedene soziale, religiöse und geographische Hintergründe ausgeführt wird. Sie zeichnet ein besonderes Bild vom urchristlichen sozialen
Netzwerk, das wenig menschliche Leitung beinhaltet und sich qualitativ unterscheidet. Die
Analyse mit verschiedenen Zentralitätsmaßen zeigt ebenfalls die starke Verbundenheit der
urchristlichen Gemeinschaft und den signifikanten Beitrag mehrerer Personen / New Testament / M. Th. (New Testament)
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Clement of Alexandria : incarnation and mission of the Logos-SonWorden, Daniel Lee January 2016 (has links)
Clementine scholarship acknowledges Clement's doctrine of the Incarnation and generally maintains that for Clement the divine Logos assumed human flesh. However, because of Clement's complex logology and three passages suggesting a docetic interpretation of Christ's flesh, scholars tend to move away from addressing the Incarnation and treat either the metaphysics of the multiple logoi theory or the question of Clement's Docetism, or both. Because of this diversion in research, there remains a gap in the literature around Clement's teachings about the Incarnation. This thesis begins to fill the gap by explaining Clement's view of the Incarnation, which he connects to the emergent ‘exchange' doctrine, envisaged as a divine mission. It situates Clement as an heir of the apostolic tradition while he engages with Greek philosophy and Gnostic belief. The research delineates Clement's gnostic tradition, which he considered faithful to the Old Testament and to the teachings of the apostles. The investigation collates Clement's usage of John 1:14 and the term ginomai linked with Logos, anthropos, and sarx. It examines Clement's discussion in Stromateis VII.2, where he claims the Logos assumed flesh susceptible to suffering, emotions, and physical sensibilities. In Clement's teachings, the Logos became both anthropos and sarx so that anthropos might become theos. This thesis outlines Clement's usage of the terms parousia and epiphaneia (appearing), showing they are consequential to the Incarnation. Clement presents the Logos as Saviour, who conquers malevolent powers and death to release humankind from corruption through his sufferings from birth to the cross. Clement also presents the Logos as a Teacher, who during his parousia, interprets precisely the Old Testament, and in his appearing, discloses true gnosis, which guides anthropos to godliness. The evidence demonstrates that Clement bases his path for assimilation to God upon the Incarnation of the Logos.
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