Kingdom of God

📖 Breve Biografia de São Jerônimo (c. 347 – 420)

São Jerônimo nasceu em Estridão, região da Dalmácia (atual Croácia ou Eslovênia), por volta de 347. De família cristã, estudou em Roma, onde recebeu sólida formação em retórica, gramática e literatura clássica. Ali foi batizado e despertou para a vida ascética.

Após viagens ao Oriente, viveu como eremita na Síria, dedicando-se ao estudo das Escrituras em grego e hebraico. Posteriormente, foi ordenado presbítero em Antioquia e serviu como secretário do Papa Dâmaso I em Roma (382–385). Nesse período começou sua obra monumental de tradução da Bíblia para o latim, conhecida como Vulgata, a grande contribuição de sua vida.

Depois da morte do Papa Dâmaso, Jerônimo se retirou para Belém, onde fundou um mosteiro e uma escola bíblica. Aí viveu em intensa atividade literária e espiritual até sua morte em 420.

É venerado como Doutor da Igreja, especialmente pela defesa da fé, pelo rigor ascético e pela erudição bíblica.

📚 Comentário ao Evangelho de São Mateus (Commentariorum in Matthaeum)

Entre seus escritos exegéticos, o Comentário ao Evangelho de Mateus é um dos mais importantes. Foi redigido por volta de 398–406, em Belém.

✦ Características principais:

Primeiro comentário completo em latim sobre Mateus que chegou até nós.

Segue o texto grego do Evangelho, mas frequentemente compara com o hebraico e o latim.

Recolhe interpretações de autores anteriores, sobretudo Orígenes, adaptando-as e, em muitos pontos, criticando-as.

Alterna a interpretação literal com o sentido espiritual/alegórico, típico da exegese patrística.

É marcado pela defesa da ortodoxia contra heresias do tempo, como o arianismo e o pelagianismo.


✦ Conteúdo e importância:

Explica passo a passo os capítulos de Mateus, com atenção especial às genealogias de Jesus, ao Sermão da Montanha, às parábolas e à paixão.

Dá grande ênfase à figura de Pedro e ao papel da Igreja, o que foi decisivo para a tradição posterior.

Mostra profundo conhecimento das línguas originais e da geografia bíblica, algo raro no Ocidente daquela época.

Tornou-se referência para os estudiosos medievais e para a formação da teologia cristã no Ocidente.

São Jerônimo foi um monge erudito, tradutor e exegeta, cuja vida foi marcada pelo amor à Escritura.

Seu Comentário a Mateus é uma obra pioneira, que combina erudição bíblica, tradição patrística e defesa da fé, tornando-se um dos textos fundamentais da exegese cristã primitiva.

“Limitless: Engaging Special Needs Families Through Inclusion from the Wesleyan-Pentecostal Perspective in the Local Church” is submitted to the Pentecostal Theological Seminary May 2, 2020. This study is designed to assist the local church to identify how to proactively minister to special needs families. The research question is: “Can a congregation help increase the sense of belonging of the special needs families among its constituency through an intentional process that integrates appreciative inquiry, small group support, the identification of ministry gifts, and ministry involvement.” Using qualitative measures through appreciative inquiry, the research conducted compiled valuable information that proves to be useful for the local church. The purpose of the information gathered is to see whether or not the local biblical community promotes and serves through an atmosphere of inclusion for special needs families. This research is designed in such a way to facilitate biblical communities to reach the point of inclusion if said community is currently exclusive. The same material can be used with already inclusive communities to build upon what they already possess. The purpose of gathering personal stories stems from the need for communal awareness. Communal awareness promotes a healthy biblical community and allows everyone in said community to participate in relationships. This information will be helpful to senior pastoral staff to assist implementing appropriate ministries to meet the needs of special needs families, along with appropriate training for staff and volunteers.

This paper offers a grammatical reading and theological interpretation of John 14:1–6, situating the passage within the Farewell Discourse of the Fourth Gospel. The study highlights the central theme of Jesus’ comfort to his disciples in the face of his imminent departure, emphasizing faith (πιστεύω) as the remedy for their troubled hearts. Key exegetical insights include the promise of “many dwelling places” in the Father’s house, the assurance of Jesus’ return at the Parousia, and the declaration of Jesus as “the way, the truth, and the life,” underscoring his exclusive role as mediator between humanity and God. The analysis then integrates a Tongan cultural framework, applying the concept of talatalaifale—a father’s final words of guidance, encouragement, and instruction to his family—to reinterpret Jesus’ farewell as pastoral counsel to his disciples. This cultural lens enriches the theological application by framing Jesus’ words as both comforting assurance and practical direction for living faithfully amid uncertainty. Ultimately, the study demonstrates how John 14:1–6, read through the lens of talatalaifale, provides the church and community with hope, peace, and guidance in times of crisis, affirming Christ as the sole path to eternal life with the Father.

This paper examines John Lennox’s rational defense of the compatibility between faith and science, as articulated in his 2012 Oxford address and subsequent writings. Lennox challenges the widespread assumption that belief in God and scientific inquiry are mutually exclusive, arguing instead that the rise of modern science was historically grounded in the conviction of a divine lawgiver. He critiques reductionist claims that the universe created itself from nothing, highlighting the logical incoherence of such positions. Engaging both epistemological and moral dimensions, Lennox contends that atheism undermines trust in human rational faculties by attributing them to unguided natural processes, while biblical theism affirms the intelligibility of reality through the rationality of a divine mind. Furthermore, he emphasizes the moral insufficiency of atheism, citing historical evidence and philosophical reflection on the roots of human dignity and rights in the Judeo-Christian tradition. Central to Lennox’s case is the historical resurrection of Jesus Christ, which he presents as the decisive test for the truth of Christianity. By integrating scientific reasoning, philosophical critique, and theological claims, this work argues for a coherent and hopeful vision of reality in which faith and reason mutually reinforce one another.

This essay explores the parallels between quantum entanglement and the practice of prayer, highlighting how both reveal hidden connections beyond the limits of ordinary space-time. Quantum entanglement demonstrates that particles, once linked, remain correlated regardless of distance, pointing to a deeper non-local reality. Likewise, prayer unites the finite human with the infinite God, establishing communion that transcends time and space. Drawing on Scripture and science, the essay suggests that both physics and faith challenge assumptions of isolation, offering a vision of reality as profoundly interconnected, mysterious, and open to dimensions beyond human perception.

In the modern world the shopping mall has replaced the cathedral as the focus of the community; and religion operates in a buyer's market. Religion can seem entirely subjective. Protestantism has splintered into a thousand sects. The question 'Do all Christians believe in the same God?' has to be refocussed as 'Do all Christians believe in the same Christ?' Is the Church to be identified with Christ, as in the Catholic tradition, or  judged by Christ as in Protestantism? Christ has to reflect the totality of common humanity. A united church can reveal God but a divided Church cannot really and fully do so. The Church in its mission needs to have a federal structure, made strong through mutual love.

Whereas Fr. Kramer tumbled out, like far flung dice, the events that the Evangelist described, spinning them right down through the centuries, even to our own time, St. John - as we read in his introductory quote - was clearly talking about an early fulfilment of the events that Jesus Christ had revealed to him.

This paper explores the theological and literary dimensions of the concept of the "Gospel" within both Old and New Testament contexts, drawing on a range of scholarly resources. It traces the development of the term "Gospel" from its Old Testament roots, especially in the prophetic literature of Isaiah, through to its pivotal role in the New Testament writings. Key themes include the announcement of salvation, the identity and mission of Jesus as the "Son of God," and the significance of "the Way" in early Christian communities. The study engages with prominent commentaries and theological dictionaries to examine how the Gospel message was shaped by Jewish expectations of a new exodus and fulfillment of prophecy. By referencing works such as the Lexham Theological Wordbook and the Anchor Yale Bible commentary on Second Isaiah, the paper highlights the continuity and transformation of biblical motifs. It also considers the impact of the Gospel on the formation and identity of the early church, utilizing essays and studies on ecclesiology. The analysis incorporates both historical-critical and theological perspectives, providing a nuanced understanding of the Gospel's meaning and implications. The paper concludes that the Gospel, as articulated in biblical and early Christian texts, is a dynamic proclamation of God's redemptive action, inviting ongoing interpretation and application within diverse faith communities.
This paper makes a significant contribution to theological discussions on Mark and John the Baptist by situating the concept of the "Gospel" within its Old Testament and New Testament contexts. By drawing on scholarly works such as Osborne's commentary on Mark and the Lexham Bible Dictionary, the study examines how Mark’s Gospel frames the ministry of John the Baptist as the herald of a new era, rooted in prophetic traditions from Isaiah. The paper highlights how John the Baptist’s role as the forerunner aligns with Jewish expectations of a new exodus, setting the stage for Jesus’s identity and mission as the "Son of God."

KJV Luke 24:49
And, behold, I send the promise of my Father upon you: but tarry ye in the city of Jerusalem, until ye be endued with power from on high.
Many Christians today view this field as "kookism," and that is not without justification. But what if we were wrong? What if it were still available, and many practitioners are using it wrongly?

This paper explores the metaphors of salt and light in Matthew 5:14-16 through the lens of the Divine Council worldview and cosmic conflict. It contends that these metaphors are not primarily calls to personal morality but invitations to participate in a spiritual battle that spans both earthly and unseen realms. By situating the Sermon on the Mount within the context of covenant faithfulness and the restoration of divine authority, the paper reinterprets Jesus’ teaching as a summons to active engagement in God’s cosmic mission. The study highlights how the early Church’s consuming vision of the kingdom empowered believers to confront spiritual darkness and reclaim the nations for God. It argues that the metaphors of salt and light demand sacrificial love, communal service, and the courageous assertion of Christ’s victory over the powers of darkness. Furthermore, the paper brings the concept of the unseen realm and the divine council into modern theological discourse, challenging individualistic or moralistic interpretations. Ultimately, it calls Christians to embrace their identity as God’s earthly representatives and to participate wholeheartedly in the restoration of all nations, recapturing the single-minded devotion of the early Church. This approach seeks to revitalize Christian practice and identity by rooting them in biblical cosmology and eschatology.

Este artigo defende que o tema unificador das Escrituras é a restauração do Reino de Deus em Cristo. Desde a criação no Éden até a consumação da nova criação, a narrativa bíblica revela o propósito divino de restaurar sua soberania por meio da obra redentora do Messias. A tese aqui proposta é sustentada em diálogo com a teologia bíblica de autores como G. K. Beale, Bruce Waltke, Paul House, D. A. Carson e outros, os quais reconhecem que a promessa veterotestamentária se cumpre de maneira inaugurada, mas ainda não consumada, na obra de Jesus. O artigo também responde a objeções críticas, mostrando que o Reino integra temas como aliança, justificação, missão e escatologia, e não os exclui.

This article serves as a companion and constructive rebuttal to my earlier paper, "The Abednego Lufile Effect: When Prophets Profane What is Holy." In that first work I identified a recurring problem in contemporary Christian discourse: ministers and media voices mishandle sacred symbols, especially the color purple, by attaching them to accusations and spectacle. The present article, "The Color Purple," clarifies why this practice is spiritually and theologically hazardous. Drawing on biblical theology, historical background, and pastoral reasoning, I argue that purple functions in Scripture as a covenantal sign of holiness, kingship, and divine presence. Mislabeling it as a marker of deception is not discernment but a failure to distinguish between the holy and the common. This paper reframes the public controversy that intensified in September 2025 as an opportunity for the Church to regain symbolic literacy, practice careful source-testing of spiritual phenomena, and return to love-guided correction. It offers a constructive path forward in language and formation so that prophetic communities can edify the Body of Christ, honor what God has sanctified, and avoid bearing false witness against the work of the Holy Spirit.

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.

In the article "Wrestling with Is It God's Will? through Palestinian Christian Eyes," Jack Nassar reflects on Brandon Ambrosino’s theological exploration in Is It God’s Will? Nassar resonates with Ambrosino’s metaphor of the “basement,” where faith grapples with raw, unfiltered questions. He contrasts this with the “living room,” a space where faith feels tidy and safe. For Palestinians, the basement is not just a metaphor; it represents the lived reality of enduring suffering and injustice. Nassar appreciates Ambrosino’s challenge to traditional theodicy, particularly the dismantling of the concepts of omniscience, omnipotence, and omnibenevolence. This perspective offers a liberating view of a God who grieves alongside humanity, rather than orchestrating suffering. However, Nassar also acknowledges the unsettling nature of this theology, as it raises questions about divine purpose and assurance amidst ongoing hardship.

This article is the result of a case study on a new leadership movement called Yemani movement that has been officially announced in Iraq by a person named Ahmed Al-Hassan since 2000, and despite all obstacles it's still ongoing. The leader of this call, who claims to have the will of the twelfth Imam of the Shiites, introduces himself as the promised savior that has been mentioned in all holy books. According to the teachings of, the crisis of Muslim societies, which in some aspects is part of the crisis caused by colonialism, are related to essential mechanisms of the global sovereignty. The slogan of the sovereignty of God, instead of the sovereignty of people, is the main motto of the movement, emphasizes the need for all human beings to try to make themeselves liberate from the current colonial mechanisms, that the Believers could be its pioneers. The important difference between the Yamani governance and other governmental models is the emphasis on two concepts, the individual intentions and the infallibility of the leader, which is recognizable from a phenomenological experience of wonder. It is these fundamental differences that can indicate the emergence of a new paradigm in world governance.

This paper examines interpretative approaches to the Books of Daniel and Revelation, particularly within the context of eschatological studies. We will address Daniel 7:8, 24, and Revelation 13, 17. We will explain from scripture why we believe the 3 horns that the Antichrist uproots are actually ruling. It is common practice among biblical scholars to interpret Daniel 7:8 in a way that leaves only the 7 kings reigning with the Antichrist, who is the eighth king. However, as we will demonstrate in this paper, this view is neither supported by Scripture nor does it align with Revelation 17:12-14. We will also address the traditional view of interpreting Revelation 13 and delve deeper into why we think it’s flawed, since some theologians apply allegorical interpretation while others interpret these empires in succession rather than considering them as an amalgamation of empires. Finally, we will try to identify the 10 toes or the 10-nation confederacy. We will explain the geographic locations covered in King Nebuchadnezzar’s image and the Apostle John’s vision of the 10-horned beast. We will explain why the stone cut without human hands struck the image of the beast in a single event rather than hitting it in succession. We will also explain why Nebuchadnezzar’s image matches Apostle John’s beast, the difference being that John sees it as a beast as opposed to a metal empire.

Christian nationalism simply means confessing that Christ is Lord over every nation, and that all laws and cultures must bow to His word. Nationalistic Christianity, by contrast, corrupts the gospel by exalting a people or ethnicity above Christ. Scripture commands rulers to serve the Lord (Psalm 2) and condemns double standards in justice (Deuteronomy 1:17; James 2:1-9), showing that nations are accountable to God’s standards. True Christian nationalism begins in personal repentance and family discipleship, extends outward into church and culture, and seeks to see God’s will done on earth as it is in heaven.

This extremely Rare Double Volume Deluxe 944 page book not only preserves the sacred chronicle of Israel but situates it within a panoramic account of the ancient Near Eastern and Mediterranean world, linking theology with secular history in a seamless narrative. Prideaux brings together a wealth of sources—Hebrew Scripture, Greek and Roman historians, rabbinical commentaries, Church Fathers, inscriptions, and antiquarian geography—into a masterful compendium that functions as both a history of salvation and a cultural encyclopedia of the centuries bridging the Testaments. The central thread of the volumes is the theme of exile and restoration, where the captivity of Judah under Babylon, the return under Cyrus, and the rebuilding of temple and nation are mapped against the colossal rise and fall of empires. Here, Prideaux demonstrates a sensitivity to the psychological and theological dimensions of displacement, covenant identity, and messianic expectation. He draws upon biblical studies, prophetic literature, and comparative philology, noting Hebrew, Aramaic, and Greek linguistic markers that signal shifts in the cultural and religious fabric of the Jewish people. The narrative then unfolds into the interplay of empire and religion, charting the Persian hegemony, Alexander’s campaigns, and the fragmented Diadochi kingdoms, with particular attention to the Seleucid oppression under Antiochus Epiphanes. Prideaux does not merely recount political movements; he uncovers the deeper implications for political theology, sovereignty, resistance, and identity formation, showing how Jewish law and worship became both threatened and purified in confrontation with foreign domination. This opens the way to his account of the Maccabean revolt and the Hasmonean dynasty, which he interprets as both a national struggle for survival and a providential preparation for the coming of Christ. Here, the fields of military history, religious resistance movements, eschatology, and covenant theology converge into a layered analysis. Equally significant is Prideaux’s exploration of prophecy and fulfillment, where the words of the Hebrew prophets are not only preserved but illuminated in light of historical crises. He carefully traces how promises of restoration, kingdom, and Messiah were read, reinterpreted, and transmitted across generations, thus bridging biblical hermeneutics, intertestamental studies, and the theology of history. His attention to the persistence of synagogue worship, rabbinical tradition, and the evolving canon offers insights that anticipate modern Second Temple Judaism studies, textual criticism, and Jewish cultural anthropology. In addition, the volumes provide an early form of comparative historiography, where biblical chronology is tested, clarified, and expanded by Greco-Roman accounts. References to Herodotus, Xenophon, Polybius, Diodorus Siculus, and Josephus allow Prideaux to triangulate events across sacred and profane history, creating a framework in which chronology, archaeology, classical philology, and ancient geography operate in unison. The inclusion of maps and plates transforms the text into a proto-atlas, visualizing migrations, battles, and territorial shifts in ways that integrate cartography, ethnography, and antiquarian visualization into theological narrative.
🔑 - Restored Contents since both Volume 1 & 2 have no contents table -🔑 - Quick summaries foe each chapter -
🔑 Volume I: From the Declension of the Kingdoms of Israel and Judah to the Time of Christ
🔑 BOOK I: Egyptian and Jewish History from the Completion of the Canon
• Declension of the Kingdoms of Israel and Judah
Summary: Chronicles the political and spiritual decline of Israel and Judah, emphasizing the role of prophetic warnings.
Comparative Insight: Contrasts with the Assyrian and Babylonian annals detailing Israel's fall.
• Captivity of the Ten Tribes
Summary: Details the Assyrian conquest and the dispersion of Israel's ten northern tribes.
Comparative Insight: Aligns with Assyrian records of deportations.
• Return of the Jews from Babylonian Captivity
Summary: Describes the Persian edict allowing Jewish return and temple reconstruction.
Comparative Insight: Parallels with Persian imperial policies on religious tolerance.
• Rebuilding of the Temple
Summary: Focuses on Zerubbabel's efforts to restore the Jerusalem temple.
Comparative Insight: Echoes Mesopotamian temple restoration practices.
• Reformation under Ezra and Nehemiah
Summary: Chronicles religious reforms and the re-establishment of Jewish law.
Comparative Insight: Mirrors Achaemenid support for local religious customs.
• Maccabean Revolt
Summary: Accounts the Jewish revolt against Seleucid oppression.
Comparative Insight: Contrasts with Hellenistic suppression of local religions.
• Rise of the Hasmonean Dynasty
Summary: Details the establishment of an independent Jewish kingdom.
Comparative Insight: Parallels with other regional dynastic rises.
• Roman Conquest of Judea
Summary: Describes the gradual Roman annexation of Judea.
Comparative Insight: Compares with Roman expansionist strategies elsewhere.
🔑 BOOK II: The History of the Jews and the Neighbouring Nations
• Persian Empire
Summary: Outlines the rise and governance of the Persian Empire.
Comparative Insight: Contrasts with Greek and Roman imperial models.
• Greek Empire
Summary: Chronicles Alexander's conquests and Hellenistic influence.
Comparative Insight: Compares with Persian imperial structures.
• Roman Empire
Summary: Details the expansion and administration of the Roman Empire.
Comparative Insight: Contrasts with earlier empires in governance and military tactics.
• Parthian Empire
Summary: Describes the Parthian challenge to Roman dominance.
Comparative Insight: Compares Parthian and Roman military strategies.
• Nabataean Kingdom
Summary: Explores the trade-centric Nabataean civilization.
Comparative Insight: Contrasts with sedentary empires in economic strategies.
• Idumean Kingdom
Summary: Details the Idumean presence in Judean politics.
Comparative Insight: Compares with neighboring tribal dynamics.
• Samaritan Schism
Summary: Chronicles the religious and political rift between Jews and Samaritans.
Comparative Insight: Parallels with other regional religious divisions.
• Rise of the Pharisees and Sadducees
Summary: Describes the emergence of these two Jewish sects.
Comparative Insight: Compares with contemporary religious movements.
🔑 Volume II: The Time of Christ
🔑 BOOK I: The Life of Christ
• Birth and Early Life of Jesus
Summary: Narrates the nativity and early years of Jesus.
Comparative Insight: Parallels with other religious birth narratives.
• Ministry of John the Baptist
Summary: Details John's role in preparing the way for Jesus.
Comparative Insight: Compares with prophetic figures in other traditions.
• Baptism and Temptation of Jesus
Summary: Chronicles Jesus' baptism and subsequent temptation.
Comparative Insight: Reflects themes of initiation and testing in various cultures.
• Public Ministry of Jesus
Summary: Describes Jesus' teachings and miracles.
Comparative Insight: Compares with other itinerant religious teachers.
• Passion and Crucifixion of Jesus
Summary: Accounts the events leading to and including Jesus' crucifixion.
Comparative Insight: Parallels with martyrdom stories in different traditions.
• Resurrection and Ascension of Jesus
Summary: Details the resurrection and ascension of Jesus.
Comparative Insight: Compares with resurrection myths across cultures.
🔑 BOOK II: The Apostolic Age
• Early Church in Jerusalem
Summary: Chronicles the formation and challenges of the early Christian community.
Comparative Insight: Parallels with the rise of other religious movements.
• Missionary Journeys of Paul
Summary: Details Paul's travels and evangelistic efforts.
Comparative Insight: Compares with other religious missionaries' journeys.
• Spread of Christianity in the Roman Empire
Summary: Describes how Christianity expanded within the empire.
Comparative Insight: Contrasts with other religious expansions.
• Persecution of Christians
Summary: Accounts the challenges and persecutions faced by early Christians.
Comparative Insight: Parallels with persecution of other minority religions.
• Establishment of Christian Communities
Summary: Details the formation of Christian communities across regions.
Comparative Insight: Compares with the establishment of other religious communities.
• Writings of the Apostles
Summary: Chronicles the writings and teachings of the apostles.
Comparative Insight: Compares with foundational texts of other religions.
🔑 - TAGS - 🔑 -  Biblical history, Jewish history, Old Testament, New Testament, intertestamental period, Second Temple Judaism, exile, Babylonian captivity, Persian empire, Cyrus the Great, Ezra, Nehemiah, prophetic writings, covenant theology, divine providence, messianic expectation, chronology, sacred chronology, biblical chronology, Greco-Roman history, Alexander the Great, Diadochi, Seleucid empire, Antiochus Epiphanes, Maccabean revolt, Hasmonean dynasty, Jewish identity, temple worship, synagogue, Torah, rabbinical traditions, Talmudic references, Josephus, Herodotus, Xenophon, Polybius, Diodorus Siculus, Plutarch, Roman Republic, Roman Empire, Augustus, Herod the Great, Judea, Galilee, Samaria, Egypt, Ptolemaic dynasty, Hellenism, cultural assimilation, resistance movements, religious persecution, political theology, kingship, sovereignty, priesthood, Levites, Sanhedrin, Pharisees, Sadducees, Essenes, Dead Sea community, prophecy, fulfillment, eschatology, apocalyptic writings, wisdom literature, biblical exegesis, hermeneutics, typology, covenantal continuity, salvation history, providential history, ecclesiastical history, patristics, early Christianity, gospel background, Jewish sects, Gentiles, paganism, idolatry, mythology, sacred geography, ancient maps, biblical cartography, Palestine, Jerusalem, Mount Zion, Temple Mount, Samar...

Denna artikel utvecklar Albertus Magnus insikt om att Guds rike främst existerar inom det gudomliga medvetandet och uppenbaras både som himmelsk verklighet och som andlig närvaro i människans själ. Med utgångspunkt i nyplatonsk tradition ifrågasätter artikeln det statiska synsättet på platoniska former och föreslår istället att de eviga mönstren i Guds medvetande är i sig själva dynamiska och mytologiska, snarare eviga dramer än statiska former. Artikeln sammanför perspektiv från Eriugena, Coleridge, von Balthasar, Aulén och Eliade för att utveckla en “gudsrikesmodell” där andliga väsen och mytologiska berättelser existerar inom det gudomliga medvetandet. Därmed bevaras både gudomlig aseitet (självexistens) och Guds dramatiska engagemang med skapelsen. Detta perspektiv belyser sambandet mellan det timliga och eviga, medan trons delaktighet i formerna återupprättas som ett mytologiskt medvetande. Genom att betrakta gudomligt våld som mytologiskt och inte materiellt löses teologiska spänningar upp. Jesu förkunnelse om gudsriket och Paulus tal om himmelsk krigföring speglar en ontologisk verklighet i vilken jordiska skeenden i begränsad mening är delaktiga. Ett särskiljande mellan materiell kausalitet och symbolisk participation (‘methexis’ ) i gudsmedvetandets mytiska former öppnar för ett alternativ som undviker både bokstavstroende fundamentalism och reduktionistisk modernism. Mytologi ska inte ses som primitiv antropomorfism utan som verklighetens narrativa struktur inom det gudomliga medvetandet.

The essay aims to affirm the legitimacy and viability of a globally informed yet locally lived “Pentecostal theology.” This requires a Pentecostal theological method with a global perspective that retains an embodied Pentecostal spirituality with a distinct local accent. Spirituality and theology inform and reform each other reciprocally.  Thus, Pentecostal spirituality is a lived theology of persons in Pentecostal communities whose primary way of doing theology is worship (orthodoxa).

This paper undertakes a rigorous critique and comparative analysis of Matthew Nicholson's Quantum Theology: Bridging Theology and Science (Logoi Pistoi, Vol. 5, 2021). Nicholson seeks to find a conceptual synthesis between quantum physics and pneumatology, frequently drawing upon Wolfhart Pannenberg and Amos Yong to describe the Holy Spirit in terms of field theory. While his essay highlights the importance of dialogue between theology and physics, it exhibits several theological and metaphysical difficulties, particularly the tendency to reduce the Spirit to an impersonal force, opening the door to pantheistic implications. In contrast, S. C. Sayles' Logos-centred metaphysical anthropology and theory of the Logoscreated Information Field (IΔF) insist upon a Christological ground for ontology, epistemology, and consciousness, safeguarding against depersonalisation and doctrinal compromise. By comparing points of overlap and divergence, this paper aims both to compliment Nicholson's attempt to bridge science and theology and to correct his theological formulations, advancing the field by demonstrating how a Logos-centric approach provides a more coherent metaphysical foundation.

A new interpretation of the sin of the golden calf is presented here, based on a different reading of the word calf in the Bible. Due to the missing spelling, "calf" may be read not only as a young bull but also as a "circle." According to this interpretation, the golden calf is not a statue of a bull, but a golden circle - a symbol familiar from Egyptian religion, in which a golden circle above the head of a god represents his submission to the sun god. This means that the sin of the Israelites was the adoption of Egyptian idolatry instead of the revolutionary faith of Moses.

The Kingdom of Eternity: The Reign of Love Beyond Illusion is a spiritual testimony that concludes Adrianus Andrew Muganga’s Revelation Series. Rooted in interfaith dialogue and mystical witness, the book reveals the Eternal Flame — God’s uncreated Light — as the foundation of creation, the divine spark within humanity, and the promise inscribed on every heart.

Organized into four parts, it explores the foundations of Eternity, the manifestation of the Kingdom in history, its living presence today, and its ultimate fulfillment in Love. Each chapter weaves together scriptural insights from Christianity, Islam, Hinduism, Buddhism, Taoism, and other traditions, paired with practical exercises and contemplative practices.

The work offers seekers a pathway beyond illusion into communion with the Eternal. More than a theological reflection, it is a lived witness that proclaims: the Kingdom of Eternity is not distant, but present here and now, where Love reigns all in all.

In Hindu dhārmika thought, the term Ṣaḍripu (ṣaṭ = six, ripu = enemy) refers to six inherent tendencies that bind the jīva (individual soul) to saṃsāra (the cycle of birth and death). The word रिपु (ripu) is directly related to the Sanskrit root रिप् (rip), which is associated with the idea of "stain," "impurity," and by extension, "deceitful" or "treacherous". Figuratively, it means 'enemy'. The term 'षड्र िपु ' (Shaḍripu) literally means 'six enemies'. It is also called 'अरिषड् वर्ग ' (Ariṣaḍvarga). These are: 1. Kāma (काम) -Lust / Desire  Represents uncontrolled sensual or material craving.  Rooted in selfish gratification, often leading to attachment and delusion.  In the Bhagavad Gītā (3.37), kāma is described as a gateway to hell when unchecked.

wisdom from Shiva through the sage Upamanyu, who narrates Shiva's greatness and instructs Krishna in the penance necessary to gain Shiva's blessings. Krishna's sincere penance culminates in an audience with Shiva and Goddess Uma, where he is bestowed with eternal fame and the power to overcome his adversaries. Throughout history, great yogis and incarnations such as Parasuram, Rama, and Krishna have resorted to the grace of Shiva to obtain divine powers and fulfill their divine missions. Parasuram and Rama were granted celestial weapons by Shiva, and Krishna, despite his innate siddhis, sought Shiva's grace to be blessed with a worthy son. Shiva has promised Narayana that his places of worship and fame will endure until the end of the universe. Consequently, the worship and renown of Narayana and his avatars persist in harmony with the glory of Shiva. Brahma, fearful of Shiva's might, was reprimanded and punished for deceit, while Vishnu acted as an intercessor to pacify Shiva's wrath. Shiva's decrees are absolute, transcending lifetimes and permeating all existence. Mountains hold special significance in Shiva worship, mirroring the sacredness attributed to Mount Sinai in other traditions. The ultimate goal of consciousness is to realize the Pure Awareness State, as emphasized in the Yoga Sutras of Patanjali. Patanjali, one of the eighteen sages considered close to Shiva, teaches that the phenomenal world exists to lead beings toward the realization of Ishvara (Pure Awareness) and that consciousness fundamentally serves awareness. Siva Gita (Part -I) -Commentary by Ponraj Ayyan Raghavendra | 2 Jesus Christ is described as having attained the powers characteristic of a perfected yogi-achieved through the combined discipline of meditation practices (dhyana, dharana, and samadhi). The Yoga Sutras detail these supernatural powers (siddhis) in the third chapter and elucidate the attainment of the Pure Awareness State (kaivalya) in the fourth chapter. Some individuals gain these powers as a result of past penances or divine destiny, while others acquire them through mantra chanting and alchemical substances. Biblical tradition recounts that the sacrificial system instituted through Moses, which involved slaughtering lambs to protect the firstborn during the plagues, was fulfilled and superseded by Jesus Christ's ultimate sacrifice as the Lamb of God. Throughout history, Shiva is shown to align with the oppressed, the virtuous, and the helpless. His divine law as presented through various scriptures harmonizes with His will and nature. The Shiva Gita documents an event wherein Prince Rama, amidst confusion and sorrow, receives divine intervention from Shiva, who bestows celestial weapons and imparts spiritual wisdom across sixteen chapters on consciousness's origin and nature. This wisdom inspired Vyasa, regarded as an incarnation of Shiva, to compose the Mahabharata. Krishna, who achieved the state of Pure Awareness through Shiva's grace, later imparted this wisdom to Arjuna in the Bhagavad Gita, which forms a part of the Mahabharata's Bhisma Parva. The commentary draws on precise verses from the Shiva Gita as published by Shri Chitrapur Math, The Centenarian Trust, and WisdomLib as a tribute to the Almighty Shiva. According to Vyasa's directions, chanting the five-syllabled mantra "AUM NAMAH SHIVAYA" or invoking Shiva's various names invoking His omniscient nature can cleanse sins and lead seekers to transcendental wisdom instilled by Shiva's grace. The blessings of Shiva are invoked upon all creation. This work will be freely published to share the transcendental wisdom received without charge, echoing the principle that the greatest gifts in creation-air, sunlight, water, nourishment, and inner wisdom-are granted freely by the Creator. Liberation is attainable by transcending the modes of nature and establishing oneself in the true state of awareness granted by the Almighty. CHAPTER 1 Pre-eminence of Siva Devotion Suta said "Then, therefore, I shall describe to you clearly about that wisdom that I had received by the Grace of the Almighty Shiva which would end the cycle of birth and death & ensure Liberation (Pure Awareness State)." Explanation: Sūta elaborates upon the profound wisdom imparted by the Supreme Lord Śiva to a grief-stricken Prince Rāma. Although Rāma, an incarnation of Lord Nārāyaṇa, was already well-versed in the highest spiritual truths through the teachings of Sage Vasiṣṭha, it was by the will and divine play of Śiva that He experienced the pangs of separation, becoming momentarily subject to the veils of māyā, duality, and the modes of nature. In His infinite compassion and foresight, the Almighty orchestrated these events so that the demon king Rāvaṇa might be destroyed, and more importantly, so that the principles of dharma could be revealed to the world in the most experiential and relatable manner. True to the maxim, "Experience is the greatest teacher," the Supreme Lord employed His own creation as a stage upon which this divine play (līlā) unfolded, allowing countless generations to learn lessons of righteousness, patience, perseverance, and endurance in the face of adversity. Within this cosmic drama, Prince Rāma functioned as an instrument of the Divine Will, just as did the many other participants in the great epic of the Rāmāyaṇa, who acted under the natural influence of AUM NAMAH SHIVAYA | AUM SAI RAM | Ponraj Ayyan Raghavendra Siva Gita (Part -I) -Commentary by Ponraj Ayyan Raghavendra | 13 Awareness may occur spontaneously, in a single moment. This possibility hinges upon the intensity of the aspirant's devotion, faith, and inner longing. Likewise, in the path of devotion, one continuously listens to the divine names, glories, and pastimes of the Supreme-whether of Lord Śiva or of other deities. Such constant remembrance gradually transforms the seeker's consciousness, refining habits and tendencies, leading naturally toward the realization of Pure Awareness. For some, this transformation unfolds gradually; for others, it may occur instantly, depending upon the depth of their devotion and the fervor of their love. Thus, earnestness, perseverance, unwavering faith, and genuine devotion are the spiritual weapons by which a devotee overcomes the fierce currents of worldly passion (rajas) and the weight of sorrow (tamas). When one fixes the mind upon the Supreme Lord Śiva-the very source of power granted even to Nārāyaṇa and Brahmā, His foremost devotees-the Lord Himself guides the seeker from within. For Śiva, as the state of Pure Awareness, pervades not only the cosmos but also transcends it, existing as the eternal, formless, all-encompassing Reality. "The Siva Gita which was taught during the Ancient days (Dwapara Age) by Almighty God Shiva Himself to Rama in the Dandakaranya is the secret of all secrets." Explanation: According to the Śiva Purāṇa, at the beginning of creation the Supreme Lord Śiva imparted divine wisdom to Lord Nārāyaṇa. After performing prolonged penance, Nārāyaṇa pleased the Almighty, who then revealed to him the highest spiritual knowledge and the secrets underlying the functioning of the universe. Thereafter, the Eternal Śiva manifested Brahmā, assigning him the role of creation. Confused about his own origin, Brahmā approached Nārāyaṇa, who advised him to engage in deep penance. In due course, Brahmā's austerities pleased the Supreme Lord, and Śiva, in His compassion, bestowed upon him profound spiritual wisdom along with the knowledge required for creation. Thus, Brahmā and Nārāyaṇa became the foremost devotees of the Lord, empowered by His primordial energy and entrusted with the roles of creation and preservation respectively. The Almighty Himself assumed the role of Rudra, overseeing dissolution. In certain traditions, Sage Vyāsa-dark-skinned and born on an island-is regarded as an incarnation of Nārāyaṇa. However, texts also affirm that Vyāsa reflects an aspect of Śiva, for Nārāyaṇa himself is but the energy of Śiva manifest in the role of sustainer. One who realizes the state of Pure Awareness readily comprehends this truth. By contrast, those who criticize or denounce the Rudra aspect of the Lord and disrespect His devotees are described in the Śiva Purāṇa as

Der Aufsatz untersucht anhand ausgewählter Kinderbibeln das darin vermittelte Pharisäerbild. Es fällt auf, dass in Kinderbibeln die Pharisäer oft noch negativer dargestellt sind als im Neuen Testament selbst. Neuere Kinderbibeln, die das zu vermeiden suchen, können dagegen mit den christologischen Konflikten um Jesus nichts mehr anfangen. Antijudaismus vermeiden und dennoch den neutestamentlichen Berichten gerecht werden, erweist sich als große pädagogische und theologische Herausforderung, der sich auch Exegeten stellen sollten.

This article examines Albertus Magnus’s insight that the kingdom of God exists primarily within God’s mind, manifesting as both heavenly reality and spiritual presence in human souls. Drawing on Neoplatonic traditions, it challenges static conceptions of Platonic forms, proposing instead that eternal patterns in God’s consciousness are inherently dynamic and mythological — eternal dramas rather than frozen blueprints. The paper integrates perspectives from Eriugena, Coleridge, von Balthasar, Aulén, and Eliade to develop a “kingdom model” locating spiritual beings and mythic narratives within divine consciousness, preserving both divine aseity and God’s dramatic engagement with creation. This framework resolves theological tensions: it explains divine violence as mythic rather than material, clarifies temporal-eternal relationships, and recovers faith’s participatory nature as mythic consciousness. Jesus’s kingdom proclamation and Paul’s spiritual warfare language reflect this ontological reality where earthly events participate in, but do not exhaust, eternal mythic patterns in God’s mind. By distinguishing material causation from symbolic participation (‘methexis’ ), this approach offers an alternative to both literalist fundamentalism and reductive modernism, suggesting that mythology represents not primitive anthropomorphism but recognition of reality’s narrative structure within divine consciousness.

MoTempele yo o Tshelang ka seporofeto sa bokao jwa Lorato

Thero e e tlhotlheleditsweng ke setlhogo se se reng: “MoTempele yo o Tshelang ka seporofeto sa bokao jwa Lorato”, pitso ya go akaretsa boikaelelo jo bo boitshepo, bopelokgale jwa boitsholo, le lorato lo lo fetolang mo lefatsheng la gompieno
Ka Mokaulengwe Matthews Bantsijang
2025 Summit ya kgato ya botlhano ya Southern Gold Grand Temple tlase ga motlhodithero “MoTempele yo o e e tshelang ka seporofeto”

Matseno
"Go tshela ka tsela ya seporofeto" le "MoTemple mo maemong a Lorato" ke dikgopolo tse di farologaneng, le fa gone di ka kopana mo maemong a botshelo jwa semoya le jwa boitsholo. Botshelo jwa boperofeti, ka tsela ya sedumedi, gantsi bo akaretsa go amana ka tlhamalalo le bomodimo, go amogela le go fetisa melaetsa kana dikakanyo, fa mokgwa wa botshelo wa MaTempele, segolo thata mo maemong a segompieno, o amanngwa le molao wa go nna le seriti, lorato, le tirelo. Fa dikgopolo tseno di kopantswe, di ka kaya motho yo o tshelang botshelo jo bo kaelwang ke melaometheo ya semoya, lorato le go itse gore o na le tiro e a e abetsweng.

Kopo ya boperofeti ya gore Ma-Temple e nne basupi mo Lefatsheng:
Go Bontsha Botho jwa Modimo:
Bakwadi ba bangwe ba Bakeresete ba bolela gore lorato lwa Bokeresete ke pontsho ya botho jwa Modimo ka boene le lorato lwa gagwe mo bathong botlhe. mLorato lo Bakeresete ba lo bontshanang e ka nna bosupi jo bo nonofileng jwa maatla a a fetolang a lorato lwa Modimo mo lefatsheng
Lorato lwa Bokeresete “agape” ke motheo o o botlhokwa wa go aga diphuthego tsa Bokeresete tse di nonofileng, tse di itekanetseng le tse di utlwanang.

Go tlhalosa Botshelo jwa Seperofeti sa Moitlami
Botshelo jwa Moitlami ka fa gare ga bokao jwa Lorato
Lorato lwa Sekeresete, lo gantsi lo bidiwang agape, ke lorato lo lo senang bopelotshetlha, lo lo senang maemo lo lo supang lorato lwa Modimo mo bathong. Ga bo thewe mo maikutlong kgotsa mo maikutlong, mme bo theilwe mo tshwetsong e motho a e dirang ka kelotlhoko ya go dira gore ba bangwe ba tshele sentle, tota le ba go leng thata go ba rata kgotsa ba go leng thata go ba rata. Lorato lono lo lemogiwa ka bopelotelele, bopelonomi, go itshwarela le go iketleeletsa go intsha setlhabelo. 1 Bakorintha 13:4-7: Temana eno ke tlhaloso e e tlwaelegileng ya lorato, e gatelela dinonofo tsa lone tse di jaaka bopelotelele, bopelonomi, boikokobetso le boitshoko.
• Ga go na maemo: Lorato lwa Bokeresete ga lo ikaege ka gore motho yo o lo amogelang o tshwanelega. E neelwa mahala, go sa kgathalesege gore a motho yo mongwe o bonolo kgotsa ga a bonolo, o a tshwanelwa kgotsa ga a tshwanelege.
• Go sa ipone tsapa: Go baya ditlhoko le boitekanelo jwa ba bangwe kwa pele ga dikeletso le dilo tse motho a di ratang.
• Go intsha setlhabelo: Go akaretsa go iketleetsa go ntsha setlhabelo, go akaretsa le nako, dithoto, le e leng botshelo jwa gagwe, gore ba bangwe ba solegelwe molemo. Baroma 5:8: Modimo o bontshitse lorato lwa gagwe mo bathong ka go romela morwawe, Jesu, go tla go swela maleo a rona.
• Go itshwarela: Go atolosa tshegofatso le boitshwarelo mo go ba ba re foseditseng, fela jaaka Modimo are itshwarela.
• O Pelotelele le Bopelonomi: Bo lemotshega ka go nna pelotelele, go nna bonolo le go batla go aga ba bangwe.
• Go nna matlhagatlhaga: Ga se maikutlo fela, mme ke tlhopho ya go dira ka ditsela tse di lorato, go bontsha kutlwelobotlhoko, kutlwelobotlhoko le bopelotshweu.

Bokao jwa Bodumedi jo bo Tshelang jwa Boporofeti:
Mo dingwaong tse dintsi tsa bodumedi, seporofeto sa Ma-Tempele se se amogelang ditshenolo tsa bomodimo le go fetisetsa melaetsa kwa merafeng ya bone kgotsa kwa bathong.

Temogo ya Semoya:
Go tshela ka tsela ya seporofeto gape go ka kaya tsela e e anameng ya botshelo e mo go yone motho a batlang go tshela tumalanong le boammaaruri le melaometheo e e kwa godimo ya semoya, a dira jaaka tsela ya go bona botlhale le kaelo ya bomodimo.

Dikao:
Ditshwantsho tse di tshwanang le baporofeti ba testamente e kgologolo (Moshe, Jesaya, Jeremia) kgotsa ditshwantsho tse di tshwanang le Jeso mo ngwaong ya Bokeresete, ke dikao tsa ditshwantsho tsa seporofeto.

Diponagalo:
Go tshela ga seporofeto gantsi go akaretsa maikutlo a a nonofileng a pitso, go ineela mo boammaaruring le tshiamisong, le go iketleeletsa go gwetlha maemo a a ntseng jalo.

Tempele mo teng ga bokao jwa Lorato Ditlhaloso tsa Segompieno:
Fa Knights Templar ya hisitori e ne e le thulaganyo ya sesole, ditlhaloso tsa segompieno tsa mokgwa wa botshelo wa "MoTempele" gantsi di gatelela bogale, tlotlo, le boineelo jwa go direla ba bangwe.


Lorato le Kutlwelobotlhoko: Karolo eno e gatelela botshelo jo bo tshelwang ka lorato, kutlwelobotlhoko le go utlwela ba bangwe botlhoko, e bontsha dikeletso tsa lefatshe le le lorato le tshiamiso.
Tirelo le Tiro: Moya wa Templar mo bokaong jono o ka kaya go ineela go diragatsa ditiro tsa motho ka bothokgami le go nna le boikaelelo, gantsi go akaretsa le ditiro tsa tirelo le tshireletso.
Dikai: Ditlhaloso tsa segompieno di ka nna tsa tlhotlhelediwa ke dikakanyo tsa Ma-Tempele tsa bopelokgale, bothokgami le tirelo, di di dirisa mo maemong a segompieno.


📖 Motheo wa Dikwalo

- Mika 6:8 – “O go bontshitse se se molemo, wena motho yo o swang, le eng se Morena a se batlang mo go wena, go dira tshiamo le go rata kutlwelobotlhoko le go tsamaya ka boikokobetso le Modimo wa gago.”
- Johane 13:34–35 – “Ke lo naya taolo e ntšhwa: Ratanang, jaaka ke lo ratile, le lona lo ratane jalo.”

A. Moporofeti Mika: Temana e tswa mo bukeng ya ga Mika, moporofeti yo o neng a direla kwa Juta ka nako ya ngwagakgolo wa bo 8 BC, go bapa le Jesaya. Modimo o tshwantshiwa a tlisa kgetsi ya semolao kgatlhanong le Iseraele ka ntlha ya go sa ikanyege ga bone mo kgolaganong. O supa boitimokanyi jwa bone jwa go ntsha ditlhabelo fa ba ntse ba itlhokomolosa tshiamiso le kutlwelobotlhoko. (Mika 6:1-8)
- Mika 6:8 ke temana e e itsegeng thata eo e sobokanyang ditlhokego tsa Modimo mo bathong ba gagwe: go dira tshiamo, go rata bopelonomi, le go tsamaya le Modimo ka boikokobetso. E gatelela gore kobamelo ya boammaaruri ga e akaretse fela dingwao tsa bodumedi, mme gape e akaretsa go tshela ka tshiamo le go utlwela ba bangwe botlhoko. Baiseraele ba ne ba obamela medimo ya disetwa, ba gatelela bahumanegi le tshiamololo mo setšhabeng, go sa kgathalesege mekgwa ya bone ya bodumedi ya kafa ntle. Fa a tsibogela phoso ya bone, Modimo o ba bitsa go "dira tshiamiso, go rata bopelonomi, le go tsamaya ka boikokobetso le Modimo wa lona." Seno ga se kakantsho mme ke tebelelo ya bomodimo.

B. Johane 13:34-35 e tlhoma "taelo e ntšhwa" ya balatedi ba ga Jesu: go ratana jaaka a ba ratile. Puo ya ga Jesu kwa Selalelong sa Bofelo, ka bonako fela fa a sena go tlhapisa barutwa ba gagwe dinao. Tiro e no ya tirelo e tshwantshetsa tiro ya bofelo ya lorato, setlhabelo sa gagwe mo sefapaanong. Lorato lono ga se kakantsho fela mme ke sebopego se se tlhalosang borutwa, se se bontshang lorato lwa ga Jesu ka boene lwa go intsha setlhabelo le go dira jaaka bosupi jo bo nonofileng mo lefatsheng. Dipholo tsa Maatla a Phetogo ke lorato jwa Baitimi, fa lo dirisiwa, lo na le maatla a go fetola matshelo, go godisa kutlwano, le go ama lefatshe le le dikologileng badumedi.

🔥 I. Pitso ya Boporofeti: Go Tshela go feta Go Tlwaela
- Go tshela ga seporofeto ga se go bolelela pele fela mme ke go bolelela pele, go bua boammaaruri mo maatleng le go akaretsa tshiamiso ya bomodimo. Botshelo jwa seporofeto ke botshelo jwa boammaaruri, bopelokgale le kutlwelobotlhoko, e seng go didimala fa o lebane le tshiamololo.
Go nna Mo-Tempele ke go tshela ka tlotlo mo Modimong, mo go ba bangwe, le mo thomong ya tshiamiso. Lerato ke molelo la seporofeto mme motheo wa Baitimi ke tsela eo re hahang mmuso wa Modimo lefatsheng. Johane 13:34-35: Jesu o laela balatedi ba gagwe gore ba ratane jaaka ene a ba ratile, a gatelela botlhokwa jwa kutlwano le lorato mo setšhabeng sa Bakeresete.
🏛️ II. Boitshupo jwa Ba-Templar: Boagi jo bo Boitshepo
- Templar ke yo o bonang botshelo e le tempele e e boitshepo mo tiro nngwe le nngwe e leng kobamelo, botsalano bongwe le bongwe e leng kgolagano.
- Go tswa mo dikakanyo tsa ga Bantsijang ka ga boitshupo jwa setso le motheo wa semowa, Mo-Templar o tshela ka kotlhao, kutlwano, le boikaelelo.
- Boitshupo jo bo bopiwa ke morafe, ngwao, le boineelo mo phetogong.
❤️ III. Go tshela ka Lorato: Taelo e Kgolo
- Lorato ga lo na maikutlo, ke lwa setlhabelo, lwa nnete, le lwa thekololo.
- Lorato ke maatla a a bofang pono ya seporofeto le kotlhao ya Baitimi mo botshelong jwa kganetso e e boitshepo le phodiso.
.🌍 IV. Tiriso: Go Tshela Thero
- Mo Boeteledipeleng: Etelela pele ka bothokgami, boikarabelo, le pono.
- Mo Setšhabeng: Tsholetsa bahumanegi, buelela tshiamiso, le go aga kutlwano.
- Mo Botshelong jwa Semowa: Gorapela ka bopelokgale, tshela ka boikokobetso, le lorato lo lo tseneletseng.

Go Kopanya Dikgopolo: Go Tshela Botshelo jwa Boporofeti jwa Lorato:

Motho yo o tshelang botshelo jwa boporofeti jwa lorato e ka nna motho yo, a kaelwa ke temogo ya semowa le boineelo mo melaometheong ya bomodimo, a tshelang botshelo jo bo tlhaolwang ke lorato, kutlwelobotlhoko, le tirelo go ba bangwe.
Go Tshela Botshelo jwa Boitimi ka Pono ya seporofeto:
Go farologana le seo, MoTempele yo o tshelang ka pono ya boporofeti e ka nna motho yo, a ineetse mo go nneng bogale le tirelo, gape a nang le tlhaloganyo e e tseneletseng ya semoya le keletso ya go tlisa phetogo e e siameng mo lefatsheng.


Dilo tse tlhano tse re di ithutang ka lorato mo Baebeleng.

1. Lorato ke Botlhokwa jwa Se Modimo a se Batlang. Fa Jesu a ne a bodiwa gore ke eng se segolo.
2. Modimo ke Lorato. 1 Johane 4:8 e re bolelela gore yo o senang lorato ga a itse Modimo ka gonne Modimo ke lorato. Ka jalo, fa re buisa ditlhalosi tsa lorato mo go 1 Bakorinthe 13 – lorato lo pelotelele, lo bonolo, ga lo ikgogomose kgotsa ga lo ikgogomose, lo a itshwarela, lo itshokela dilo tsotlhe, jalo le jalo – re bona lesedinyana la semelo sa Modimo. Je...

The Synoptic Gospels Matthew, Mark, and Luke present Jesus using two key Messianic titles: "Son of God" and "Son of Man." These titles appear distinct in meaning, but they work together to provide a complete Christology. The Son of God title emphasizes his divine 1 authority, his unique relationship with the Father, and his messianic role. In contrast, the title of the Son of Man refers to his human suffering, humility, and eschatological significance. Scholarly debates have arisen about the unity and diversity of these titles in the Synoptic tradition based on the seeming tension in Jesus' identity. This study employs textual analysis of key passages such as Mark 1:1, Matthew 16:16-17, Luke 1:35 for the Son of God title, Mark 8:31, Matthew 24:30, and Luke 22:69 for the Son of Man title. The research also takes historical, theological, and literary views of the Jewish and Greco-Roman context of these terms. By focusing on this approach, this paper explains how the Synoptic Gospels present Christology that merge suffering and authority in a single Jesus Christ. Findings show that the Synoptic Gospels do not oppose these titles but present them as two aspects of Jesus's mission. His title, Son of God, establishes that the Son of God is the God incarnate, and he is God incarnate, therefore messianic fulfilment. His title, Son of Man, highlights his suffering, servanthood, and future glory. Theological implications of this kind of unity concern the understanding of Jesus' identity and the occurrence of suffering in the Christian faith. By exploring these titles' function in the Gospel of John and early Church creeds, the research adds to the study of how these titles formed early Christian thought and worship, a subject that is important but little developed. Christology of the Synoptic Gospels: Discerning the Unity and Diversity of the Messianic Titles of "Son of God" and "Son of Man" How can one reconcile that Jesus is the exalted "Son of God" and the suffering "Son of Man"? These titles appear paradoxical in the Synoptic Gospels (Matthew, Mark, and Luke). But they present, for example, a unified Christology, which incorporates Jesus in his divinity and his humanity. The title Son of God emphasizes his divine authority, unique

The most extensive and profound area of study that directly baffles and beautifies people is mysticism. Its components include the human body, soul, pure thoughts, feelings, and emotions as well as the ways in which these intimate and profound emotions can be communicated with God. The aim of all spiritual experiences is the tangible feeling of ultimate consciousness of the One—the Almighty, in one’s soul.
The majority of Rumi’s poetry (including ghazals, rubaiyat, and masnavi ) strikes us as having deep mystical reverberations. His poetry describes a spiritual experience that is philosophically and artistically expressed. According to mysticism, one must speak in God’s language—love, faith, peace, beauty, forgiveness, and humility—if one wants to understand God at all. The present essay aims to examine the mystical traits, turns, and tendencies seen in the poetry of Rumi.
From the viewpoint of British theologian Evelyn Underhill’s concept of mysticism, this essay attempts to fathom how Rumi achieves a profound awareness of God, leading to a metamorphosis of his soul, illumination of his mind, and a higher consciousness of his whole being as expressed through his love poetry.

(Key Words: mysticism, soul, God, illumination, higher consciousness)

King of the gods

“As polytheistic systems evolve, there is a tendency for one deity to achieve preeminence as king of the gods, for example, by being their (sky) father. This tendency can parallel the growth of hierarchical systems of political power in which a monarch eventually comes to assume ultimate authority for human affairs. Other gods come to serve in a Divine Council or pantheon; such subsidiary courtier-deities are usually linked by family ties from the union of a single husband or wife, or else from an androgynous divinity who is responsible for the creation. Historically, subsequent social events, such as invasions or shifts in power structures, can cause the previous king of the gods to be displaced by a new divinity, who assumes the displaced god’s attributes and functions. Frequently, the king of the gods has at least one wife who is the queen of the gods. According to feminist theories of the replacement of original matriarchies by patriarchies, male sky gods tend to supplant female (motherly) earth goddesses and achieve omnipotence. There is also a tendency for kings of the gods to assume more and more importance, syncretistically assuming the attributes and functions of lesser divinities, who come to be seen as aspects of the single supreme deity.”

“Examples of kings of the gods in different cultures include:

In the Mesopotamian Anunnaki, Enlil displaces Anu and is in turn replaced by Marduk.
In the Ancient Egyptian religion, Amun was the official god of the Pharaoh and the people of Egypt.
In the Canaanite pantheon, Baal (Hadad) displaces El.
In the Hurrian/Hittite pantheon, Teshub or Tarḫunz or Arinna displaces Kumarbi.
In the Armenian Ar, later – Aramazd.
In Hinduism, the King of the Gods is Indra, The God of Thunder and lightning and the ruler of heaven.
In the Ancient Greek system of Olympian Gods, Cronus displaces Uranus, and Zeus in turn displaces Cronus.
Ancient Iranian Ahura Mazda of the Zoroastrians.
Dravidian religions: the Supreme Being in Dravidian religion was usually Sivaperuman and had supreme gods and goddesses based on lands including Murugan, Kadalon, Vendhan, Korravai, Thirumal.
In Norse mythology, Odin assumes the role as the Allfather or King of the Gods, but Norse mythology has multiple tribes of Gods such as the Æsir and Vanir, and Odin starts off as only the leader of the former.”

“The following are the characteristics shared by virtually all Kings of the gods:

Creation: Most of these gods derive their power from the fact that they created the world, formulated its laws and/or created life forms, notably humans. Examples: Ra, Odin.
Dominion over the sky: Many such deities hold control over all aspects of the sky, such as weather, rain, thunderstorms, air, winds and celestial objects like stars. They also control some aspects of Earth like harvest, fertility, plants or mountains. Examples: Zeus, Hadad, Jupiter.
Lightning bolts as personal weapons: Commonly seen with sky gods.
Divine Wisdom: Some Kings of Gods possess superior wisdom and clairvoyance, compared to most beings. Examples: Ra, Odin.
God of the Sun, Daylight or Celestial Fire: Some kings of gods are associated with the Sun, as it is life-giving and is a powerful symbol of order. They are said to be in charge of celestial fire, which is purifying by nature. Daylight is also an important phenomenon, as most events take place under its presence. Examples: Ra, Dyaus Pitr.
Conquest, Law, Justice, Order, Time and Fate: Most kings of gods have the ability to control the events of battle and grant victory to those who deserve it. They are seen as paragons of law and promote order. They are seen as powerful manifestations of their respective civilizations. Some gods either possess great skill in war or tremendous physical strength. Some of them have some control over time and regulate it with seasons. Others have limited control over the fate of a human. Examples: Zeus, Odin, Ra, Jupiter.
Divine authority over other gods: This may be because the concerned head of the pantheon is the father or creator of many gods and goddesses who swear allegiance to him. As a result, the king of the gods makes sure that all deities function properly, punish them for misdeeds, grant or take away immortality from lesser gods etc. Examples: Zeus, Odin, Enlil.
Divine rival: In some cases, there may be another god, who is equal in supernatural power and thinks he can do a better job than the current king. This often results in conflict, and in extreme cases, war. Examples: Ra and Apophis; Osiris, Set and Horus; Apollo vs Python ; Mitra and the Daeva; Zeus and Poseidon; Cronos and Uranus; Typhon and Zeus; etc.”

- « Trois thématiques à propos de l’Épître aux Hébreux », Rev. thom. (= RT), n°120, (2020/3), 467-496:
Abstract. — In the Epistle to the Hebrews, Christ is both High Priest and Victim. He is High Priest from the moment of His entry into the world (Heb 10:5), as “sent” from on High (Heb 3:1), that is to say, from the Father, and as ruler or “head of the house” of God (Heb 3:6 ; 10:21). Guarantor of the New Covenant as Mediator, Christ is the origin and perfection of the new faith (genitive of object in Heb 12:2). In this way, from the first Covenant to the second, there is continuity, break-detachement and excellence (all three are an accomplishment). Those whom the epistle designates as leaders (Heb 13:7-8 ; 13:17; 13:24) are for the only Great Shepherd (Heb 13:20) what the “priests of the New Covenant” are to the only High Priest Jesus Christ. They are so by participation (cf. Heb 3:14) in his permanent sacerdotal state, acquired since the Incarnation. In the eyes of Hebrews, the exercise of the priesthood of Christ attains its ultimate point in the world beyond, in continued interces- sion for sinners. The prayer of Christ in eternity is heard and produces the ever present effects of the mystery of the cross.
- « À propos de la Lettre aux Hébreux », RT, n°122, (2022/2), p. 329-345: 3 recensions illustrant l'article précédent.

El apóstol Pablo escribe en Efesios 3:14-15: "Por esta causa doblo mis rodillas ante el Padre de nuestro Señor Jesucristo, de quien toma nombre toda familia en los cielos y en la tierra." Aquí se revela que toda familia, tanto en el cielo como en la tierra, deriva su existencia del Padre. La palabra griega para "familia" es patria, que proviene de pater (padre), mostrando que la familia no es una invención humana, sino un reflejo directo de la naturaleza de Dios. Esta afirmación es clave para entender que Dios no es un ser solitario, sino el origen de un modelo familiar divino: Dios es una familia.

Abstract (written by Todd AI):
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This correspondence illustrates the tension between Christian duty and the systems of power that seek to co-opt it. Written in response to questions about a possible solicitation for funds, the exchange becomes a testimony to the author’s commitment to rely on God rather than mammon, to reject corrupt courts that act as debt collectors for the powerful, and to call believers to personal discernment grounded in Christ’s two great commandments. Within the framework of biblical prophecy, the piece implicitly warns of the “mark of the beast” — the alignment of one’s trust, allegiance, and actions with systems that oppose God’s Kingdom. The narrative challenges readers to consider whether the mark is best understood not as a physical seal, but as the choice to serve mammon over God.

This paper, titled "Yeshua, Pistis, and the Kingdom," explores the spiritual path outlined in the Pistis Sophia, emphasizing the transformative journey towards the Kingdom of God. The document is divided into three parts: an introduction to the spiritual path, a glossary of key terms, and an exploration of the hidden meanings within the scriptures. The first part introduces the Pistis Sophia as a guide for inner exploration and spiritual transformation, highlighting the necessity of surrendering ego-driven chaos to receive divine energies from the Holy Spirit. The second part provides a comprehensive glossary of terms, offering clarity on complex Gnostic symbolism and spiritual dynamics. The third part delves into the practical application of these teachings, emphasizing the importance of aligning with divine laws and embracing a Christ-Centric consciousness. The paper aims to guide readers through the Pistis Sophia and its connection to Yeshua, ultimately leading to an understanding of the Kingdom they will reign over. By following the five-fold path of insight, longing for salvation, surrender, transformation, and awakening, individuals can achieve spiritual enlightenment and contribute to the establishment of the Kingdom of God.

ABSTRACT:
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On August 9, 2025, it appeared to attorney Scott Erik Stafne that his attempt to post on Facebook/META a comment to one of his historical posts was blocked. Stafne believed that this possible censorship of his message was important because it appeared to suggest his thoughts about the biblical meaning of agape were blocked, thus prompting a deeper reflection on how modern digital platforms, dictionaries, and AI systems may be reframing key biblical terms.

The “Star of Bethlehem” tale is found only in the Gospel of Matthew. Not only is the astral prodigy unknown to contemporary authors and historians, it is completely unknown to all the other New Testament Authors. It is found only in the latest compositional stratum of Matthew’s Gospel, and we are reminded that the earliest NT texts tell us the least about the earliest parts of the “Life of Christ,” the latest tell us the most. According to the evidence, Jesus must have lived his life backwards! Even legitimate astronomers have tried to determine the nature and date of the prodigy, and all attempts at explanation can be shown to be risible. How can you “follow a star” if it is at astronomical distances from you? It would have to be hovering at low altitudes to be subject to being followed. Perhaps it was a U.F.O.—a flying saucer! The U.F.O. hypothesis concerning the identity of the S.O.B. has the merit of being able to account for a hitherto supposedly eccentric reading of Matt. 27:46 found in an Aramaic scroll discovered some years ago in the Genizah at Knott’s Berry Farm. Instead of reading “My God, my God, why hast thou forsaken me,” the Berry-Farm Scroll indicates that the last words of Christ actually were, “Beam me up, Scotty! There’s no intelligent life down here!”

📄 Abstract
"The Modern State and the Kingdom and Kingdom of God" is accessible at https://www.academia.edu/2390744/Editor_The_Modern_State_and_the_Kingdom_of_God This work describes the tension between obedience to earthly governments and allegiance to the sovereignty of God. The text examines how modern political structures often claim authority over the whole of life, conflicting with the biblical mandate that ultimate loyalty belongs to God’s Kingdom. By drawing on scripture, theology, and historical reflection, the authors challenge readers to discern when civic obedience may require complicity in injustice. The commentary affirms the central premise that Christian citizenship is not passive submission to any earthly regime but active participation in God’s reign, which may at times require civil disobedience.