Christian theology and biblical studies

As a Christian, are you unsure about the best way to read and understand what is literally the first three-quarters of the Bible? It's a hugely important question, because unhealthy approaches to the Old Testament can lead to significant doctrinal and ethical problems. This is why Enjoying Jesus's Bible teaches us how to: read the Old Testament in the ways God intends (chapter 1), see Jesus where Scripture discloses him (chapter 2), hope in all God's promises for us (chapter 3), and live faithfully in relation to God's law (chapter 4). Enjoying Jesus's Bible will help you see like never before that the Old Testament is fully Christian Scripture, given by God to instruct us and instill hope in us — hope in and through Jesus Christ.

Inerrancy simply means without error. Yet in the twentieth century alone, its theological definition-once strict and precise-gradually devolved into a concept guided more by philosophy and secularism than by theology. Founder of the Institute for Creation Research, Henry Morris wrote of the Bible's absolute inerrancy, "scientifically as well as historically, and the record of creation in Genesis is to be accepted literally."1 New Testament verse 2 Timothy 3:16 states, "All Scripture is given by inspiration of God, and is profitable for doctrine, for reproof, for correction, for instruction in righteousness" (NKJV). Theologians, then, may interpret that verse to mean the Bible's information is without error. But some consider that literary genres may require a non-literal interpretation. Poetry in Bible passages, like the Psalms and Song of Solomon, should not be expected to be interpreted literally. Late twentieth century American apologist William Lane Craig agrees, "Scripture is not only inerrant in its teaching about doctrine and morals but also in its assertions about historical facts."2 Yet, Craig did not accept that Genesis was intended as a historical narrative. Therefore, his reading of Genesis rejected Morris' understanding of a 6-day Creation. Despite the variation in understanding, both Morris and Craig attest to the Bible's inerrancy. Yet this small but definite variance during the tumultuous 1960's and 70's sparked such dissension that evangelical theologians sought to compose a consensus. Thus, the Chicago Statement on Biblical Inerrancy was written in 1978. Article XII affirms, "Scripture in its entirety is inerrant, being free from all falsehood, fraud, or deceit…" Famous Evangelical theologians like Norman Geisler and R.C. Sproul signed it. But the document did not herald the end of a broadening definition for inerrancy.

Inerrancy simply means without error. Yet in the twentieth century alone, its theological definition-once strict and precise-gradually devolved into a concept guided more by philosophy and secularism than by theology. Founder of the Institute for Creation Research, Henry Morris wrote of the Bible's absolute inerrancy, "scientifically as well as historically, and the record of creation in Genesis is to be accepted literally."1 New Testament verse 2 Timothy 3:16 states, "All Scripture is given by inspiration of God, and is profitable for doctrine, for reproof, for correction, for instruction in righteousness" (NKJV). Theologians, then, may interpret that verse to mean the Bible's information is without error. But some consider that literary genres may require a non-literal interpretation. Poetry in Bible passages, like the Psalms and Song of Solomon, should not be expected to be interpreted literally. Late twentieth century American apologist William Lane Craig agrees, "Scripture is not only inerrant in its teaching about doctrine and morals but also in its assertions about historical facts."2 Yet, Craig did not accept that Genesis was intended as a historical narrative. Therefore, his reading of Genesis rejected Morris' understanding of a 6-day Creation. Despite the variation in understanding, both Morris and Craig attest to the Bible's inerrancy. Yet this small but definite variance during the tumultuous 1960's and 70's sparked such dissension that evangelical theologians sought to compose a consensus. Thus, the Chicago Statement on Biblical Inerrancy was written in 1978. Article XII affirms, "Scripture in its entirety is inerrant, being free from all falsehood, fraud, or deceit…" Famous Evangelical theologians like Norman Geisler and R.C. Sproul signed it. But the document did not herald the end of a broadening definition for inerrancy.

This article examines the role that Scripture, as the Word of God, plays in establishing evangelical faith and witness in India. Even though this concept is fundamental to the global Evangelical identity, the current socio-cultural climate in India presents unique opportunities and challenges for its expression and application. The article begins by examining the Evangelical foundations of Scripture, emphasising its role in shaping faith, doctrine, spirituality, and mission. It then situates this emphasis within the Indian context, highlighting the historical growth of Evangelical churches, the impact of Bible translation, missionary initiatives, the development of Evangelical movements across the country, and the difficulties faced. The discussion also engages with contemporary challenges, including religious pluralism, liberal and fundamental theologies, and contextually-grounded theologies of the Dalit and tribal/Adivasi Christians. Against this backdrop, the article argues that reaffirming biblical authority as the cornerstone of Christian life is necessary to sustain evangelical faith, witness, and growth in India while remaining open to contextual hermeneutics and indigenous and local perspectives. While staying faithful to Scripture, this study encourages a renewed Evangelical identity cognizant of India's socio-religious context.

Part 1 1 of this article outlined strategies for attempts to change Scripture in order to avoid allowing its system of divine principles to guide belief and lifestyle (against 2 Timothy 3:16, 17). Those strategies include: 1. Cutting out what you don't like. 2. Supplementing Scripture. 3. Treating Scripture as obsolete. 4. Treating at least some of Scripture as merely human through historical criticism. Randall Younker 2 addresses another approach that has received quite a bit of attention lately: 5. Adjust its interpretation to make it harmonize with science. "Generally," Younker says, "this school of thought has denied that the author of Genesis intended the narratives to be understood literally or historically. Rather, these narratives were intended to be read in a non-literal way. Some argue that the text is mythological; some say it is poetic-a literary artwork not meant to be understood literally; some say it is theological; some say it is symbolic. Some have proposed interpretations that the days of Genesis were not 24-hour days, and that the Flood was local instead of global-or not real at all. A number of Adventist scholars have been attracted to the interpretations of this school." 3 This is a vastly broader issue than that of the Genesis Creation. For example, another locus of such harmonization would be the tendency of some behavioral scientists (or those influenced by them), who regard homosexual orientation as innate and unalterable, to try to explain away biblical passages that condemn homosexual practice (e.g., Leviticus 18; 20; Romans 1). Creation is difficult to deal with because CNN was not there to report on the event. The Bible claims to present information that humans received from the Creator God Himself as His "eyewitness" account. If we believe that He inspired the whole Bible, as 2 Timothy 3:16, 17 says (cf. 2 Peter 1:20, 21), we can accept that He created Planet Earth in six days (Genesis 1). The narrative genre of Genesis indicates that these days (plural) consisted of periods of alternating darkness and light determined by the relative movements of the Sun and the Earth, as in later narratives of the book. So these days were basically like our

Finding and encouraging Indigenous cultural expressions
that harmonize with Christian faith rather than bringing
in and teaching established Western cultural expressions
has proven to be a far more effective means to spread
the gospel. As Indigenous arts are encouraged, they
are reshaping global Christianity and fulfilling God’s
diverse, multicultural vision of the body of Christ.

Este artigo analisa a temática da glória de Deus no relato da criação, queda e promessa de restauração, conforme narrado em Gênesis 1-3 e desenvolvido ao longo das Escrituras. Partindo da vocação original de Adão e Eva como portadores da imagem divina no Éden -lugar entendido pelos comentaristas como o primeiro santuário, cheio da presença gloriosa de Deus -, analisa-se a expulsão como perda da glória e alienação da presença divina. A partir de Romanos 3.23 e 5.1-2, compreende-se que todos os seres humanos estão destituídos da glória, mas em Cristo têm a esperança da glória restaurada. O artigo ainda relaciona as promessas proféticas de Isaías e Habacuque acerca do conhecimento da glória de Deus que encherá toda a terra, culminando na restauração plena da criação na nova Jerusalém.

This document explores teachings on salvation, the afterlife, Heaven, and the many biblical descriptions of Hell. It examines prophecy concerning the Antichrist, the mark of the beast, and other endtime events. Its purpose is to show the eternal weight of human choice and to present key biblical truths with clarity and accessibility.

This study examines the biblical perspective on marriage, divorce, and remarriage, highlighting God's original design for marriage as a lifelong covenant between one man and one woman. The work explores key Old and New Testament teachings, showing how marriage was instituted by God for companionship, procreation, purity, and pleasure, but was later challenged by the entrance of sin, leading to marital conflicts and the practice of divorce. The Old Testament emphasizes the permanence of marriage and condemns divorce, while the New Testament presents a higher standard through Christ's teaching, stressing reconciliation and forgiveness as the preferred response to marital breakdown. The study further considers the sensitive issue of remarriage, particularly in cases of death, desertion, or divorce, and evaluates the apostolic instructions regarding believers and unbelievers in mixed marriages. Beyond the theological discussion, the research underscores the destructive consequences of divorce on families and society, while affirming the church's role in guiding couples toward reconciliation and offering pastoral care to those affected by marital breakdown. Ultimately, the work affirms that God hates divorce, calls for the sanctity of marriage to be preserved, and challenges Christians to embrace forgiveness, reconciliation, and fidelity as reflections of God's redemptive love.

This paper examines the Bible's treatment of slavery through historical, theological, and ethical lenses. Modern readers often stumble over passages like Colossians 3:22-"slaves obey your masters"-especially when they appear alongside commands to marital fidelity and sexual purity. While the latter are still affirmed, slavery is universally rejected, raising the question of how Christians should interpret these texts. By situating biblical slavery within its Ancient Near Eastern context, this study highlights the distinctiveness of Israel's laws, which-though far from abolitionist-introduced protections absent in surrounding cultures. The Old Testament's doctrines of the imago Dei, Israel's Exodus narrative, sanctuary for runaway slaves, and Jubilee release laws reveal both divine accommodation to fallen structures and seeds of reform. The New Testament carries this trajectory forward: household codes regulate rather than endorse slavery, Paul explicitly condemns enslavers (1 Tim 1:10), and letters like Philemon recast slaves as brothers in Christ. Theologically, the paper argues that these laws exemplify divine accommodation-regulation of broken realities without approval-similar to divorce concessions acknowledged by Jesus (Matt 19:8). This hermeneutic arc culminates in the gospel's ethic of universal neighbor-love and eschatological freedom in Christ (Gal 3:28; Rev 21:4). Reception history confirms this trajectory: while some misused Scripture to defend slavery, abolitionists from Wilberforce to Douglass rooted their campaigns in its liberating vision. The study concludes that Scripture reveals a divine pattern of accommodation, reform, and ultimate transformation-calling Christians to confront modern forms of bondage with the same gospel of freedom.

The paper traces the historical development of justification doctrine from the Early Church through the Reformation to contemporary challenges, including the New Perspective on Paul, Christian Universalism, and ongoing Roman Catholic opposition. Through examination of key biblical passages (Romans 3:21-26, 4:1-5, 4:22-5:1, Galatians 2:15-17, 2 Corinthians 5:21, and James 2:12-14, 24), the study demonstrates that forensic justification best explains the biblical data regarding righteousness, imputation, and the role of faith.

The research identifies five critical areas where forensic justification serves as the theological foundation for Free Grace theology: (1) the distinction between aspects of salvation (justification, sanctification, glorification), (2) the doctrine of eternal security, (3) conceptions of Christian assurance based on God's work rather than subjective experience, (4) the separation of believer judgment (Bema seat) from final judgment (Great White Throne), emphasizing rewards rather than salvation, and (5) pastoral motivation techniques that emphasize reward-based encouragement rather than fear-based "fruit inspection."

The paper concludes that without the Reformation understanding of forensic justification as a punctiliar, declarative act of God imputing Christ's righteousness to believers, Free Grace theological distinctives would either transform into works-based systems or dissolve entirely. The doctrine provides the necessary foundation for objective assurance, eternal security, and a coherent understanding of Christian motivation based on rewards rather than threats of damnation. Contemporary challenges to forensic justification therefore represent not merely doctrinal adjustments but fundamental threats to the Protestant Reformation itself.

This paper explores the role of Antiochian Orthodox New Testament studies within an ecumenical context, emphasizing dialogue and mutual enrichment rather than institutional unification. Beginning with the principles of Orthodox biblical interpretation—rooted in Scripture’s place within Holy Tradition and the historical legacy of the Antiochian exegetical school—the study highlights the interplay of patristic, liturgical, and ecclesial frameworks. It then examines modern Orthodox biblical scholarship, noting tensions between traditional hermeneutics and contemporary critical methods, while underscoring the contributions of key Antiochian scholars. A case study on “performative and charismatic exegesis” illustrates how liturgy functions as a living interpretation of Scripture and a bridge to modern methodologies. The paper further considers both the opportunities and obstacles to ecumenical engagement, including regional instability, academic underdevelopment, and fragmented ecclesial identity in the diaspora. Ultimately, it argues that Antiochian biblical theology, by integrating patristic heritage with contemporary scholarship, offers a distinctive and fruitful model for engaging the New Testament collaboratively across Christian traditions.

A earlier version of this essay was presented in Athens Greece (Sept 11-15, 2024) at the invitation of Assaad Kattan (University of Münster), Dietmar Schon O.P., and the Institute for Eastern Churches of the Diocese of Regensburg. The colloquium was titled "Theology Today in the (Orthodox) Patriarchate of Antioch"

This article examines the role of prophecy in the growth and expansion of the Assemblies of God Church in Nigeria. The article argues that the Church in Africa is growing in leaps and bounds-unprecedented in the history of Christianity since its introduction in the 19th century. This growth and development, however, is taking place mainly in the New Religious Movements particularly the Pentecostal-charismatic Churches because of their emphasis on the prophetic ministry of the Church characterised by performance of healing miracles and predicting the future. A good example is the Assemblies of God Church, which through the instrumentality of prophetic ministry, has gown and expanded significantly in membership and geographical spread. Taking this as a case study, the article argues that AG church successes been largely due to its ability to preach the true gospel, provide welfare services, heal the sick and deliver the oppressed, which are reminiscent of the prophetic traditions of Elijah and Elisha in ancient Israel.

This paper is a response to John Betz's book, Christ, the Logos of Creation: An Essay in Analogical Metaphysics (Emmaus Academic, 2023). The essay confines itself to answering two methodological questions, namely: Does Przywara's approach to analogy indeed represent the basic form ('Denkform') that analogy has 'always assumed' in Catholic dogmatics? The second related question is: Does this form of 'theological metaphysics' somehow escape the severe critique of 'any metaphysics' represented in the Enlightenment and subsequent theology? We argue that the second question is partly answered in and with the first, namely that no such 'Catholic Denkform' can be firmly identified in the history of Catholic dogmatics and therefore any 'metaphysical theology' built upon the analogy of being remains open to the critique of metaphysics in the western philosophical and theological traditions.

The following essay was motivated by the question of – Where in the Bible is the Immaculate Conception?  It is an excellent question, and the point of the following is to consider the question from the biblical text.  Within the body of the essay, you will find materials that discuss the dogma/doctrine of the Immaculate Conception from early Christian writers who express the concept of the Immaculate Conception long before it was formally defined, the formal definition of the dogma to ensure clarity regarding exactly what is meant by the term, and an assessment of the biblical text relying on top scholars in the field of the Greek language and New Testament studies.

English Abstract
This study investigates the vulnerabilities of dispensationalist eschatology in the age of artificial intelligence and explores the covenantal reconstruction of eschatological hope. It argues that AI technologies—through control of infrastructure, military applications, nuclear systems, and speech regulation—create conditions that increasingly resemble the biblical imagery of the Great Tribulation.
A central contribution of this work is the introduction of "apostasy critical points": decisive moments when believers are most likely to abandon faith, such as rapture disillusionment, economic coercion, and persecution pressure. By comparing Pre-Tribulation and Post-Tribulation frameworks (Tables 1–3), the paper demonstrates how theological positions shape believers' resilience or fragility in times of crisis.
Methodologically, the study integrates biblical theology, church history, sociology of religion, and AI ethics. While acknowledging the interpretive limits of applying apocalyptic categories to contemporary technology, it proposes "Tribulation Eve" not as a literal timetable but as a diagnostic metaphor for discerning the spiritual challenges of the AI era.
Ultimately, the paper calls for a covenantal faith that endures tribulation, recovers embodiment, and sustains global solidarity with persecuted Christians in China, the Middle East, and beyond. It concludes with a reflection that this work itself emerges from a unique intersection of independence, historical timing, and AI-assisted collaboration—written in a time of grace, before the doors of free theological inquiry may close.

日本語要旨
本研究は、AI時代におけるディスペンセーション神学の脆弱性を分析し、契約神学に基づく終末論再構築の可能性を探る。AIはインフラ支配、軍事利用、核システム、言論統制を通じて、聖書の黙示録的イメージに近づきつつあることを示す。
本論の中心的貢献は、信徒が背教に至る臨界点を 「背教の臨界点」 として概念化した点にある。すなわち、携挙不発による幻滅、経済的強制、迫害の圧力 といった局面である。表1〜3を通じて、艱難期前再臨説と艱難期後再臨説を比較し、神学的立場が信徒の堅忍や脆弱性にどのように影響するかを明らかにした。
方法論的には、聖書神学・教会史・宗教社会学・AI倫理を統合的に用いた。現代技術に終末論的カテゴリーを直接適用することの限界を認めつつ、「艱難期前夜」を文字通りの時間表ではなく、AI時代の信仰的課題を識別する 診断的メタファー として提示する。
結論として、本研究は、艱難を耐え抜き、身体性と霊性を回復し、迫害下のクリスチャン（中国、中東、その他の地域）との国際的連帯を支える契約的信仰を呼びかける。そして、この論文自体が、独立した立場・時代的転換点・AIとの協働という特異な交差点から生まれたものであり、「今は恵みの時」（Ⅱコリント6:2） に記された証言であることを強調して結ばれる。

In the vast ocean of philosophy and science, humanity has always sought the root cause of existence. Here, we propose a perspective: the universe is not a random accident, but a closed cycle, continuously oscillating between absolute balance and imbalance, guided by **Primordial Consciousness / Absolute Balance**.

This is a critical approach to the biblical testimony about the Jebusites, the inhabitants of Jerusalem before the city was conquered by King David. Since there is no extra-biblical evidence confirming the existence of the Jebusites or a city named "Jebus", doubt arises regarding the reliability of the Bible as a historical source in this matter. Based on the morphological similarity between the letters ריש and בית in ancient Hebrew script, and on the phonetic similarity between the consonants שין and סמך, it is possible that the original name was "Jerusites", referring to the inhabitants of Jerusalem, a city that was once the center of the priests of the Salem faith. The biblical author changed the name to "Jebusites" in order to distance the connection between the Temple of Solomon and King Solomon, thereby strengthening the narrative of King Solomon as the founder of the Temple. This approach suggests a critical reading of the entire biblical text, emphasizing the possibility of political and religious motives in shaping the historical narrative. It encourages a reexamination of historical and archaeological sources to understand the complex history of Jerusalem and its ancient inhabitants.

The essay analyzes the school of Antioch's biblical hermeneutic in light of historical-critical methods. It attempts to develop a contemporary Antiochian biblical hermeneutic. A earlier version of this essay was presented in Athens Greece (Sept 11-15, 2024) at the invitation of Assaad Kattan (University of Münster), Dietmar Schon O.P., and the Institute for Eastern Churches of the Diocese of Regensburg. The colloquium was titled "Theology Today in the (Orthodox) Patriarchate of Antioch"

This paper investigates two interconnected questions: (1) whether the New Testament explicitly describes Noah's flood as global, and (2) how the interpretation of the flood’s scope evolved through Jewish Second Temple literature, early Christianity, medieval theology, and the Reformation. The analysis shows that while the New Testament emphasizes the universality of divine judgment on humanity, it does not specify geographic coverage. Jewish and early Christian sources viewed the flood as a total destruction of humankind, while Reformers later insisted on a literal global flood. This study clarifies how the meaning of "global" shifted historically, from a moral concept to a literal planetary claim.

Signs of a juridical practice in the city of Jerusalem in the pre-exilic period are sought in the story told in the third person which we find in Jr 26. Two redactional layers were added to the original account (26:1, 2aa, 6, 7 [without “all the people”], 8b-16, 20-23): the first is a pre-deuteronomistic layer that probably introduced a small apologetic touch-up that is found in v. 24; the second is a deuteronomistic redaction that transformed the unconditional prophetic announcement of judgement into a sermon which confronts the listener with alternatives (v. 2as, 3-5, 8a, 13 [17-19]). Perhaps the vow of the elders of Judah (v. 17-19) should be attributed to this layer, since it seeks the same theological goals, even though not all the verses present deuteronomistic language. If there is any weight to the fact that there are various skeptic voices, the original account probably mirrors the concrete juridical practice of Jerusalem at the time. Contrary to the way things worked in th...

Pursuing the common advantage is necessary to the just political order. This goal is good in itself, so it is unsurprising that it is both intuitively grasped by ordinary citizens in their political discourse, and argued for by the most impressive thinkers in our tradition. Indeed, at their best, both the philosophic and Christian traditions affirm, rather than abolish or seek to overturn, this natural truth. Aristotle would agree that the indispensable starting-point for every political deliberation is securing the national interest. It is a sign of increasing sanity, of liberation from the ideological burdens under which the Western world has been laboring for generations, that we can once again speak frankly of prioritizing the national interest—not of vague progressive bromides such as Hope or Change or being With Her; nor of economistic pieties such as Increasing GDP Über Alles; but simply of Making America Great Again—as a baseline priority for politics.

Ancient Mesopotamian flood narratives consistently identify Mount Nisir (also known as Mount Nimush) as the resting place of the ark, in contrast to later Hebrew accounts that name Ararat. This paper refutes the recent claim that Mount Nisir appears only in a single “Ark Tablet” and was not present in earlier flood accounts. We examine how this claim may have arisen—likely from a narrow reading of the sources—and present evidence from Sumerian, Akkadian, Assyrian, and Babylonian texts demonstrating that Nisir was the ark’s destination long before the Ararat tradition emerged. We also overlay a timeline of these textual sources with archaeological flood strata from Mesopotamian sites to show a likely historical flood around 2900 BCE underpinning the myths. A comparative table of flood layer depths at Ur, Kish, and Shuruppak is presented, with calculations of floodwater heights, to illustrate the scale of these events. Finally, we identify Mount Nisir with a real mountain in Iraqi Kurdistan (Pir Omar Gudrun, ≈35.77°N, 45.23°E) and argue that its role in early tradition and geography warrants serious archaeological attention. The evidence indicates that the Mount Nisir tradition is genuine and ancient, and that the later shift to Ararat was a secondary development in the first millennium BC.

The article explores the prophetic and symbolic nature of Norse legends, emphasizing their connection to religious beliefs and the establishment of the Kingdom of God on earth. It argues that Norse myths are not pagan but symbolic stories reflecting divine revelations and the unity of world religions under one true God. The survival of these legends, despite historical challenges, is seen as miraculous, offering insights into humnity's spiritual education and the progressive revelations of God. It concludes by highlighting the transformative  potential of these legends in understanding justice, unity, and the coming age of peace.

The so-called opposition between science and faith has a correlate in Biblical and theological studies, in the alleged opposition between Biblical thought and all forms of “pagan” thought. This is especially visible in the supposed antithesis between Hebrew and Greek thought. I will show why this is mistaken, considering ways in which faithful Jews and Christians in Greek-speaking antiquity, far from being uniformly suspicious of the resources in the Greek philosophical world, employed these philosophical resources both to articulate and to defend their beliefs, in a mode that I call “critical co-opting.” This co-opting affected how such fundamental beliefs as, say, God’s invisibility and eternity, came to be treated by the faithful. I will offer some suggestions as to how to respect Biblical writers’ own practices in our theological and apologetic endeavors.

This paper employs Bayesian reasoning to evaluate competing models of the Mesopotamian flood hero Ziusudra—namely, whether he was a historical survivor of the Ubaid‑period Ur flood (c. 3500 BCE) or the Early Dynastic I Shuruppak deluge (c. 2950 BCE)—and to assess the probability that the LXX’s Noah corresponds to that Ur‑flood survivor. We derive weighted priors from five comparative‑plausibility criteria, assign likelihoods for key evidentiary factors, and compute posterior probabilities. Our analysis yields a ~96% posterior for Ziusudra as an Ur‑flood survivor versus ~4% for Shuruppak, and an ~82% posterior that Noah = Ziusudra given motif, age, geographic, and textual parallels. These results support the hypothesis that ancient scribes retrojected the Shuruppak deluge onto a real Ur‑flood survivor whose memory was preserved in the Instructions of Šuruppak.

This paper explores the hidden and often unsettling aspects of God's voice as revealed in human suffering, focusing on Genesis 4:1–16 through Walter Brueggemann’s concept of counter-testimony. While traditional theology tends to highlight God’s blessings and clear interventions, this study shifts the lens toward the silence, ambiguity, and divine mystery often present in moments of pain and injustice. Using Brueggemann’s theological framework, the paper examines the sacrificial story of Cain and Abel, highlighting God’s unexplained preference, obscure judgment, and continued presence amid human sin. Drawing on personal experiences of grief during Myanmar's political and health crises, the author connects biblical narrative with real-world suffering, showing how divine silence can still embody presence and care. Theologically, the paper proposes that faith should embrace both God’s comforting and disturbing voices—understanding suffering not as absence but as an invitation to a deeper relationship with God. Historical-critical methods and insights from scholars like Goldingay, Walton, and Westermann supplement the exegesis. Ultimately, this research calls for a renewed biblical theology that listens to God's hidden voice not only in blessing but in the very heart of human suffering, loss, and unanswered questions.

Este artículo propone una lectura simbólica de la cosmología temporal de José Smith en diálogo con la arqueología y la escritura. Es de naturaleza devocional, fundamentada en la fe pero abierto a perspectivas académicas:

Se propone una relectura estructurada y académicamente fundamentada de la doctrina revelada por medio de José Smith sobre los 7000 años de existencia temporal de la Tierra, considerando no sólo sus bases teológicas y simbólicas, sino también su coherencia con descubrimientos arqueológicos y cronologías históricas. Se argumenta que la cosmología temporal del Profeta José, lejos de ser meramente mítica o especulativa, puede ser interpretada como una macroestructura revelada que alinea el surgimiento de la civilización, la centralidad de Cristo y la culminación escatológica en un marco temporal coherente.

Una lettura attenta del racconto biblico illustra una specie di partecipazione del creato, inclusi gli animali, al progetto salvifico divino. Gli animali infatti giocano un ruolo molto significativo in numerose narrazioni bibliche diventando, tra l’altro, agenti e/o strumenti di Dio. L’articolo vuole indagare la presenza degli animali nelle suddette narrazioni e offrire una visione panoramica del loro ruolo e operato.

This paper proposes a symbolic reading of Joseph Smith’s temporal cosmology in dialogue with archaeology and scripture. It is devotional in nature, grounded in faith but open to academic perspectives:

A structured and academically grounded reinterpretation of the doctrine revealed through Joseph Smith regarding the 7000 years of temporal existence of the Earth is proposed, considering not only its theological and symbolic foundations but also its coherence with archaeological discoveries and historical chronologies. It is argued that the Prophet Joseph's temporal cosmology, far from being merely mythical or speculative, can be interpreted as a revealed macro-structure that aligns the emergence of civilization, the centrality of Christ, and the eschatological culmination within a coherent temporal framework.

This paper argues that the apostle Paul’s concept of “principalities and powers” encompasses both cosmic spiritual beings and structural systems embedded within human society. While traditional interpretations often emphasize these terms as references to demonic or angelic entities, recent scholarship, particularly Walter Wink’s, highlights their sociopolitical dimensions as institutional realities with spiritual depth. Engaging both perspectives, this study defends an integrated view: Paul deliberately holds the spiritual and structural realms in tension, recognizing their mutual reinforcement in resisting God’s purposes. Through close textual analysis of Pauline letters—including Romans, 1 Corinthians, Ephesians, and Colossians—this paper demonstrates that Paul envisions these powers as defeated yet active adversaries whose influence spans personal sin, institutional injustice, and cosmic rebellion. Grounded in inaugurated eschatology, Paul’s framework calls believers to resist these powers through ethical transformation, spiritual vigilance, and corporate witness. The church, as a microcosm of the new creation, is thus tasked with embodying Christ’s victory, critiquing unjust systems, and anticipating the final reconciliation of all things under his sovereign rule.

The concept of grace in Christian thought has generated diverse, often fragmented interpretations that obscure its unifying meaning in biblical revelation and the life of believers. This article proposes a comprehensive analysis from exegetical and theological perspectives, examining its biblical, hermeneutical, ontological, epistemological, and eschatological dimensions. The methodology combines the analysis of key biblical texts with a critical review of historical and contemporary theological sources, employing a systematic hermeneutical approach. The findings reveal that grace is a personal, gratuitous, and transformative gift that structures Christian existence in its spiritual, moral, and communal dimensions. It concludes that grace, as the foundation of Christian life, not only accomplishes salvation but also illuminates and fulfills human beings, establishing itself as a central reality of faith.

This article seeks to address the following question: To what extent can we draw a parallel between the methodology of African women’s theology and that of African indigenous research? It sets out on the premise that indigenous methodologies strive towards research authenticity, from an insider perspective, as opposed to an outsider’s overview. Understanding the concept of relationality in the indigenous methods is critically important as we comparatively engage African women’s theology. Does the latter embrace an all-inclusive approach that encompasses axiology (aesthetics and ethics), epistemology (knowledge and truth), political philosophy (the state and government), logic (argumentation and reason), and metaphysics (reality and being), as in the former? In vouching for a cosmological interconnectedness, women theologians have approached their discourses from a broad spectrum that seeks to preserve and nurture a two-winged society of men and women. In using a theo-analytical engagement, this article reviews relevant literature, in order to understand its concern.

This is also my original research, and I have not seen any other scholar viewing 1 Thessalonians 4:17 and 1 Corinthians 15:52 as two different prophecies. This paper attempts to prove that the Bible verses in 1 Thessalonians 4-17 and 1 Corinthians 15-52 speaks of two different events which are separated by 1000 years.

The earliest church fathers are consulted which is then compared against current beliefs and interpretations. In summary, each church father quote presented is then further explained in regard to its details and common objections against chiliasm are answered. The model of chiliasm is the underlying structure upon which this view is built.

The purpose and difference between these two verses are also presented with those church father quotes and some interpolations are made to understand why these events need to be different. If true, these could be a new discovery in the context of rediscovering an interpretation which was lost which can be called prophetic archaeology in analogy of traditional archaeology itself.

This essay explores the foundational distinction between the religion of Jesus and the religion about Jesus, contending that Christianity, as it historically developed, diverged from Jesus' original Jewish context and teachings. Instead, it evolved into a doctrinal system centered on the divine status, death, and resurrection of Jesus, shaped largely by his followers, particularly Paul of Tarsus.
By examining the historical, theological, and philosophical dimensions of this shift, the essay argues that Christianity became a religion constructed about Jesus' identity rather than a continuation of the ethical and religious principles he himself practiced.

The hiddenness and the elusive characterisation of Jesus’ identity in the
Markan narrative often provokes significant interest among readers. This
secretive character is subtly engraved into the narration: 1) daemons,
people who are healed and disciples are commanded to silence; 2) Jesus’
preaching is often encrypted in parables to the extent that people are
unable to understand; 3) the disciples continually fail to grasp the words
and deeds of Jesus even towards the very end of Jesus’ earthly life.2
Reading and reflecting on the words and deeds of Jesus as recounted by
the second evangelist often leaves the reader with the same question that
the disciples asked themselves after Jesus had calmed the storm at sea:
‘Who then is this, that even the wind and sea obey him?’ (Mark 4:41b3)
Rather than being a self-defeating question, it is a self-searching question.
This search irrevocably places the identity of Jesus at the centre of the
Markan narrative.

This paper attempts to explore the identity of Jesus as presented in
the Markan pericope 4:35-41. The study remains sensitive to how Mark
draws upon the figural interpretation of the Scriptures of Israel. Moreover,
it attempts to sketch a picture of the person of Jesus as presented in
this pericope, heavily relying on intertextual readings of Scripture. This
follows from the central thesis of Richard Hays: ‘…we learn to read the
OT by reading backwards from the Gospels, and—at the same time—we
learn how to read the Gospels by reading forwards from the OT.’6 The
traditional Christological categories will inform and form the reflection
as it progresses.

Recent discoveries in paleoanthropology and cognitive archaeology suggest the emergence of symbolic behavior, abstract reasoning, and proto-aesthetic expression in both Homo sapiens and Homo neanderthalensis as early as 100,000 years ago. This paper evaluates how such findings interface with key themes in Christian theology, including the doctrine of the imago Dei, the rational soul, soteriology, and Christology. Drawing upon Catholic, Orthodox, and Protestant theological traditions, we explore how the emergence of symbolic reason may signal the infusion of spiritual rationality into hominins, how this relates to Genesis, and what it means for the universal scope of salvation and eschatology.

Kita telah memasuki hari kelima hari raya besar umat Kristen setelah Natal, Jumat Agung, Paskah. Hari ini kita merayakan yang kelima hari Pentakosta. Pentakosta menandai peristiwa penting ketika Roh Kudus dicurahkan atas para rasul dan murid Yesus (Kis. 2). Peristiwa ini dianggap sebagai lahirnya gereja Kristen, karena Roh Kudus memampukan mereka untuk bersaksi dan memberitakan Injil dengan kuasa. Yesus menjanjikan kepada murid-murid-Nya bahwa Ia akan mengirim Roh Penolong (Yoh. 14:16-17). Pentakosta adalah penggenapan janji tersebut. Ini menandai mulainya era baru dalam hubungan manusia dengan Allah, di mana Roh Kudus tinggal dan bekerja dalam setiap orang percaya.

Within the Bahá’i Revelation, Bahá'u'lláh eliminated the clergy class. This was founded upon the principle of independent investigation of truth. However, in the book of Revelation it states that we would be a “Kingdom of priests unto God.”  Since Bahá'u'lláh has eliminated a clergy class than how can we be a Kingdom of priests unto God? What this means is that he eliminated a special elite class separate from everybody else by saying that everybody who can now read and write must teach and he gives us all the franchise to teach.
This article speaks of two main things, the first is from Galatians, chapter four and the second is the priesthood.