scholarly journals ‘The wrath of God on children of disobedience’

2021 ◽  
Vol 11 (2) ◽  
pp. 82-97
Author(s):  
Erik Östling
Keyword(s):  
Global Warming ◽  
Contemporary Culture ◽  
Baptist Church ◽  
Ecological Disaster ◽  
Westboro Baptist Church ◽  
The 1950S ◽  
Wrath Of God ◽  
The Church

The arrival of pandemic diseases (of which COVID-19 is the latest, but not likely to be the last) could be understood, along with impending ecological disaster and global warming, to be the major existential threats envisioned by, and facing, our contemporary culture. This article focuses on the use made of the theme of COVID-19 in the theology and ideology of the Westboro Baptist Church – a Calvinist and Primitive Baptist church founded in Topeka, Kansas in the 1950s by Fred Phelps Sr (1929–2014). While numerically small, the church has become infamous through its practice of picketing funerals, and has been characterized as a hate group espousing antisemitic and anti-LGBTQ positions. Through a reading and analysis of sermons and other published materials from the Westboro Baptist Church, the article maps the motif of COVID-19 as it is used by a church whose members perceive themselves as the heralds of an angry God.

Christian Radicalism and the Enactment of Secular Theology

2018 ◽  
Author(s):  
Sam Brewitt-Taylor
Keyword(s):  
Social Transformation ◽  
Religious Organization ◽  
Secular Theology ◽  
The World ◽  
The 1950S ◽  
The 1960S ◽  
Student Christian Movement ◽  
Christian Leaders ◽  
The Church

This chapter outlines three examples of how secular theology was put into practice in the 1960s: Nick Stacey’s innovations in the parish of Woolwich; the radicalization of the ‘Parish and People’ organization; and the radicalization of Britain’s Student Christian Movement, which during the 1950s was the largest student religious organization in the country. The chapter argues that secular theology contained an inherent dynamic of ever-increasing radicalization, which irresistibly propelled its adherents from the ecclesiastical radicalism of the early 1960s to the more secular Christian radicalism of the late 1960s. Secular theology promised that the reunification of the church and the world would produce nothing less than the transformative healing of society. As the 1960s went on, this vision pushed radical Christian leaders to sacrifice more and more of their ecclesiastical culture as they pursued their goal of social transformation.

The Ecclesial Notions of the Apocalypse in Recent Studies

2002 ◽  
Vol 1 (1) ◽  
pp. 112-136
Author(s):  
Felise Tavo
Keyword(s):  
People Of God ◽  
Historical View ◽  
The Cross ◽  
The 1950S ◽  
The Many ◽  
Further Development ◽  
The Church

Images of the church are found scattered throughout the Apocalypse. These have thus been the focus of recent studies in the ecclesial notions of the seer of Patmos. But as this article illustrates, these studies vary to some extent in their principal focus while the methods of approach have been remarkably 'selective' in their treatment of the many church images of the book. As a way of bringing together these disparate methods and focus, this article discusses seven key thematic emphases in the recent studies of the seer's ecclesial notions since the 1950s, which could perhaps serve as 'rallying points' for further development of a more comprehensive portrait of the church in the Apocalypse: the 'cross-event' as underpinning; the eschatologi cal people of God; a community of equality; corporate in nature; non-addi tive in character; a community seeking repentance; and a trans-historical view of reality.

scholarly journals Sejarah Penafsiran Ajaran Paulus Mengenai Pembenaran Oleh Iman

2020 ◽  
Vol 4 (1) ◽  
pp. 135-175
Author(s):  
Warseto Freddy Sihombing
Keyword(s):  
Jesus Christ ◽  
Human Being ◽  
Son Of God ◽  
The Bible ◽  
The World ◽  
Justification By Faith ◽  
History Of ◽  
To Come ◽  
Wrath Of God ◽  
The Church

AbstractNo one can be justified before God for doing good deeds. No matter how good a man is, if he does not believe in Jesus Christ, the Son of God, he will not be saved from the wrath of God to come. There is no human being who is right before God, and no sinful man can save himself in any way. The only way out is in the way that God has given to the problem of all sinners, by sending Jesus Christ to the world to die for sinners. "And for this he came, so that every man believed in him, who was sent by God" (John 6:29). The Bible teaches that salvation is only obtained because of faith in Jesus Christ. Jesus Christ is the object of that faith. This salvation is known as the statement "Justified by faith. Paul explained this teaching in each of his writings. This teaching of justification by faith has been repeatedly denied by some people who disagree with Paul's opinion. The history of the church from the early centuries to the present has proven the variety of understandings that have emerged from this teaching, but one important thing is that sinful humans are justified by their faith in Jesus Christ before God.Keywords: Paul;history; justified by faith.AbstrakTidak ada seorang pun yang dapat dibenarkan di hadapan Allah karena telah melakukan perbuatan baik. Sebaik apa pun manusia, jika dia tidak percaya kepada Yesus Kristus, Anak Allah maka ia tidak akan selamat dari murka Allah yang akan datang. Tidak ada seorang pun manusia yang benar di hadapan Allah, dan tidak ada seorang manusia berdosa yang dapat menyelematkan dirinya sendiri dengan cara apa pun. Satu-satunya jalan keluar adalah dengan cara yang Allah telah berikan untuk masalah semua orang berdosa, yaitu dengan mengutus Yesus Kristus ke dunia untuk mati bagi orang berdosa. “Dan untuk itulah Dia datang, yaitu supaya setiap orang percaya kepada Dia, yang telah diutus oleh Allah” (Yohanes 6:29). Alkitab mengajarkan bahwa keselamatan hanya diperoleh karena iman kepada Yesus Kristus. Yesus Kristus adalah obyek iman tersebut. Keselamatan ini dikenal dengan pernyataan “Dibenarkan karena iman. Paulus menjelaskan ajaran ini dalam setiap tulisannya. Ajaran pembenaran oleh iman ini telah berulang kali disangkal oleh beberap orang yang tidak setuju dengan pendapat Paulus. Sejarah gereja mulai dari abad permulaan sampai pada masa sekarang ini telah membuktikan beragamnya pemahaman yang muncul terhadap ajaran ini, namun satu hal yang terpenting adalah bahwa manusia berdosa dibenarkan oleh iman mereka kepada Yesus Kristus di hadapan Allah.Kata Kunci: Paulus; sejarah; iman; dibenarkan oleh iman.

The 1950s: Part Two

2019 ◽  
pp. 195-248
Author(s):  
Steven K. Green
Keyword(s):  
Red Scare ◽  
Religious Revival ◽  
Billy Graham ◽  
The 1950S ◽  
The Impact ◽  
Congressional Investigations ◽  
The Church

This chapter continues with the examination of the church–state events of the 1950s. It begins with the Protestant–Catholic tensions associated with the Red Scare and the congressional investigations into communism, particularly the controversy surrounding Catholic support for the activities of Senator Joseph McCarthy. It continues with an examination of a thawing of religious tensions brought about by the religious revival of the 1950s and the growth of ecumenism and religious cooperation. This section focuses on the impact of three religious figures: Bishop Fulton Sheen, Billy Graham, and Norman Vincent Peale. The chapter concludes with an examination of the Protestant opposition to the candidacy of John F. Kennedy for U.S. president, an effort that was led by Graham, Peale, and POAU.

‘Ecclesianarchy’: Excursions into Deconstructive Church

2018 ◽  
Vol 5 (2) ◽  
pp. 121-137
Author(s):  
John A. Williams
Keyword(s):  
Alternative View ◽  
Contemporary Culture ◽  
Critical Questions ◽  
Mission Strategy ◽  
Theological Foundations ◽  
The Church

The author has previously argued that in recent times the mainstream churches in the uk have tended to co-opt elements of a postmodern analysis of contemporary culture in support of a mission strategy focused on presentational innovations and limited structural adjustments, without allowing the implications radically to challenge ecclesiological or theological foundations. This article conducts an experiment in pursuing the logic of a postmodern discourse about the Church to bring its more radical implications into view: it begins to sketch out an alternative view of church as an 'ecclesianarchy', the distinctive purpose of which is to become a socio-cultural site for the symbolisation and enactment of the impossible. The proposal is explored with reference to examples of contemporary innovations in ecclesial praxis, and attention is drawn to critical questions such churches will need to attend to in the interests of furthering their evolution in a time of instability and change.

scholarly journals Roderick Oliver Redman, 17 July 1905 - 6 March 1975

1976 ◽  
Vol 22 ◽  
pp. 334-357 ◽  
Keyword(s):  
Sunday School ◽  
Practical Realization ◽  
Baptist Church ◽  
George Street ◽  
British Science ◽  
The Family ◽  
Church Work ◽  
The Church

Roderick Oliver Redman was born on 17 July 1905 at Rodborough, Stroud, Gloucestershire, the son of Roderick George Redman and Elizabeth Miriam Annie Stone. He was the only boy in the family, having three younger sisters. His father owned and ran a small outfitter’s shop, normally employing two assistants, in George Street, Stroud. The shop had belonged to his father before him, and its speciality was made-to-measure tailoring and especially shirt-making. Redman senior’s interest, however, lay not in his business but in his church work. He was a Nonconformist with a fine faith, which found its greatest practical realization in a lifetime of enthusiastic service through the local Baptist church in John Street, Stroud. His love of music—which he transmitted to his family—was accompanied by an exceptional talent which he placed at the disposal of the church, where he was organist from 1897 to 1907 and choirmaster from 1900 to 1924. Mbreover, he was a teacher at the Sunday School from the age of 17, and Superintendent from 1913 to 1937 5 and he was the church treasurer from 1925 to 1951. Thus Redman was brought up in a strongly religious atmosphere—to quote his own words, ‘in what I can only describe as the best of the Puritan tradition, to which I believe British science owes more than it has ever cared to acknowledge’.

scholarly journals A rediscovery of the priesthood of believers in Ephesians 4:1–16 and its relevance for the Missio Dei and a biblical missional ecumenism

2017 ◽  
Vol 51 (2) ◽  
Author(s):  
George Lotter ◽  
Timothy Van Aarde
Keyword(s):  
Catholic Church ◽  
Spiritual Gifts ◽  
Missio Dei ◽  
Baptist Church ◽  
Peter 2 ◽  
1 Peter ◽  
Vatican Council ◽  
Priesthood Of Believers ◽  
The Church

This article is dedicated to Professor Sarel van der Merwe as missiologist and what he had done for the cause of the missio Dei in South Africa. The role of the laity in the missio Dei was one of the most significant developments followed by most church denominations. The priesthood of believers was the reformational perspective rediscovered by Martin Luther. The reformed tradition rediscovered the role of the laity in missions, which the Baptist church tradition has now developed most extensively in terms of missions. The Catholic Church has recognised the apostolicity of the laity in a decree called ‘Apostolicam Actuositatem’ at the Second Vatican Council in response to the crises of the church. The charismatics gave recognition to the role of the laity through the spiritual gifts of each believer. The role of the laity and of the priesthood of believers has its biblical precedent and foundation in 1 Peter 2:5, 9 and Ephesians 4:1–16. The contribution of Ephesians is that it provides the church with a missional mandate for the ordinary believer to participate in the missio Dei –, a mandate that has to be rediscovered in every age. The priesthood of believers provides an orientation for a biblical missional ecumenism. 

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