Worship and Music

The apostle, Peter, spoke of “times of refreshing from the presence of the Lord”. (Acts 2:19-21) Taken in context, Peter is saying that before Christ returns at the end of this present age, there will be “times of refreshing”, and that these times would “come from the presence of the Lord”. What we call “revivals”, or “outpourings of the Spirit”, are in fact God-appointed “times of visitation” of the manifested presence of God. Thus, God manifests His presence throughout church history according to His plans and purposes for this age, and when His people are in need of “refreshing” – recovery, reviving.

Moses asked God for His presence to go with His people so that they may find favor in His sight and “may be distinguished from all the other people who are on the face of the earth?” (Exodus 33:15-16) As the people of God, we need to embrace sound doctrine regarding The Manifested Presence of God, as well as spiritually authentic experiences of The Manifested Presence of God in light of the New Covenant. Jesus said, “Behold, the kingdom of God is in your midst.” (Luke 17:20) Therefore the Church (Ekklesia) cannot afford to ignore the realities of the presence of God, if we are to be a witness to the King and His Kingdom.

This Project Paper, submitted and accepted to the Faculty of Wesley Theological Seminary in Candidacy for the Degree of Doctor of Ministry, examines how integrating three theological frameworks—Image Theology, Gender of God Theology, and John Wesley’s Theology of Equal Worth—serves as a soteriological imperative for inclusive worship practices. By promoting inclusive language, imagery, and women exemplars, the project aims to help women and girls reclaim God’s original design for the imago Dei, fostering greater representation in worship and elevating their standing in secular contexts. Through a Multi-Method Approach (MMA), the study critically analyzes theological principles, worship practices, and linguistic behaviors to address entrenched biases in liturgical design.
    The research employs five methods: a comprehensive review of literature and historical resources, six months of direct observation of worship services across four churches, four administrations of a 24-question survey, a dozen unstructured interviews, and a capstone workshop informed by previous findings. The workshop, designed for worship leaders, provided practical tools for implementing inclusive practices and received positive feedback. Participants reported increased awareness and efforts to adopt inclusive language while identifying a need for further practice. The study also revealed persistent resistance to feminine metaphors for God, signaling a critical area for ongoing engagement. As a living laboratory at Peace UMC and Fredericksburg UMC, the project investigated whether these theological frameworks—along with the UMC Book of Resolution #8011 on “Inclusive Language”—could substantiate and sustain inclusive practices. Findings from surveys, observations, and workshops demonstrated that expanding inclusive language is feasible and enriches worship experiences for all. The project offers a replicable model for communities seeking to align worship practices with God’s vision of humanity, made in the Divine image. This study concludes that reclaiming the imago Dei as a soteriological imperative challenges narrow perceptions of God, deepens connections with the Divine, and advances a transformative movement that celebrates all people's diversity and equal worth.

The divergent interpretation of Scripture has led to the diversity of views on the role music plays in the worship service. There is disparity in understanding the role which the vocal and instrumental music should play in the church. This essay examines the character of contemporary Christian music in worship at evangelical churches and proposes measures that can enhance the proper use of music in Christian worship. The paper argues that proper use of music in the light of biblical command is the foundation of meaningful worship in the church. The use of music necessitates meaningful Christian worship.

This work evaluates the song, ill Mind of Hopsin 7 and reveals its implications to the Bible, Christianity and the human free will. It appears that a lot of people listen to the song but they do not pay close attention to the lyrics. Hopsin has made some important revelations in his quest for answers to his ill mind. This work used the textual evaluative approach to examine the lyrics of the song. This work disclosed that Hopsin's position about God, hell, the Bible, Jesus, and Christianity is worth reconsideration in modern scholarship as his thoughts about the ill mind is a replication of thought from predecessors and could be used by younger people who listen to the music without paying close attention to the lyrics and the closing of the lyrics, where the expression of the human nature summarized his thoughts. This work recommended that every lyrics needs to be studied and the song resolution needs to be given proper attention to understand the original intention of the writer and singer. This work also believes that Christian scholars have significant roles to play in apologetically responding to the songs that young people listen to in order to avoid brainwashing and foreign implantation of thoughts, which are contrary to the Christian faith.

Long time ago Joel the prophet said: "Also for the day! For the day of the Lord is at hand; It shall come as destruction from the Almighty." (Joel 1:15) My beloved, today we contemplate one of the most essential pillars of our Christian faith. The second coming of our Lord Jesus Christ and the end of the age. The church lead by the Spirit links between the end of the Coptic year and the end of the ages to invite everyone to make it personal message and reflect on his/her personal meeting with our Lord Jesus in His second coming. * In fact, our Lord Jesus spoke about this subject in details and the apostle St Paul also addressed it in his letters multiple times.

The core of Christian theology is often obscured by a tangle of divisive doctrines and ritualistic prerequisites. These human-made systems of belief, which insist that salvation is contingent upon adherence to a specific church, an exclusive priesthood, or a literal ritual, fundamentally betray the universal, unconditional nature of God's grace. This document argues that a true understanding of the Gospel reveals it not as a conditional contract to be earned, but as a definitive declaration of a truth already written on the hearts of all people, accessible through what can be termed the "Universal Christ."

This study examines the pseudo-zygodactylous hand configuration-designated here as the zygogest-as a recurring motif in devotional art, most notably within the works of El Greco. Through historical, iconological, anthropological, theological, and psychoanalytic approaches, the gesture is revealed as a polyvalent symbol: at once Marian, maternal, penitential, and mystical. Earlier scholarship has emphasized its links to lactational imagery, Byzantine blessing traditions, and psychoanalytic readings of dependence and nourishment. The present work advances a new interpretation by identifying the zygogest with the Christian symbol of the anchor. This connection, previously overlooked, situates the gesture as a visual pledge of faith, stability, and hope, recalling Hebrews 6:19: "We have this hope as an anchor for the soul, firm and secure." In El Greco's consistent deployment of the motif, the zygogest emerges not merely as stylistic convention but as a profound theological sign. By embodying both nourishment and steadfastness, it anchors the believer's soul in Christ while signifying devotion, endurance, and the promise of salvation.

his study examines the role of music in ‘popularizing’ Pentecostal churches in Mbarara, South-
western Uganda. By popularizing, I refer to making something known, with the aim of making
people appreciate and be part of it. In this case, I investigate how music makes Daystar
Cathedral, which is among the prominent Pentecostal churches in Mbarara, known to the public.
As such, I investigate how music enables people (both born-again Christians and other people)
know about the doctrines, lifestyle, values, and beliefs of Daystar Cathedral Church thus making
them come and be part of its congregation.
To collect data for this study, I used a qualitative research methodology under a case study
design. By choosing Daystar Cathedral Church, I shared the views and experiences of my
informants, which are analyzed to demonstrate how music popularizes Pentecostal churches in
Mbarara. The choice of this methodology made me to use data collection tools like interviewing,
participant observation, document analysis, auto ethnography as well as recording, photography,
and note-taking.
This study reveals that music communicates what takes place in Daystar Cathedral church. In
other words, it enables people (especially those who do not attend its services) to understand
what takes place in this church. In this way, music makes the churches to become popular in this
place. Besides communicating what takes place in church, music is a tool for communicating the
message preached in these churches. It was also revealed that the style of music performed in
these Pentecostal churches is different from that experienced in mainstream churches like the
Roman Catholic Church, the Anglican Church, and Seventh Day Adventist (SDA) church. While
in mainstream churches Christians usually sing hymns which are read from hymn books, in
Pentecostal churches, there is ‘praise and worship’ music, which is normally in call and responseform. This music has a lot of improvisations due to the numerous instruments that are played to
accompany the singing as well as depending on the feeling of the praise and worship leader as
led by God’s Spirit.

O propósito deste artigo é averiguar a resposta a uma questão: É da vontade de Deus que instrumentos musicais sejam usados em nosso culto hoje? Ou o uso de instrumentos musicais no culto é contrário à vontade revelada de Deus? Baseado no Princípio Regulador do Culto (PRC), Williamson defende que apenas elementos explicitamente ordenados por Deus devem fazer parte do culto. Ler este artigo é importante para compreender a prática litúrgica reformada e evitar inovações não autorizadas. Ele reforça a fidelidade à Escritura e à tradição reformada na adoração.

Pastoral leadership development must occur beyond the musical development that is gained through practice and musical education. The premise of this study considers the developmental needs of those in church leadership. Music ministers may be equipped for musical aspects of leadership. However, failure in obtaining knowledge, understanding, and enacting of the pastoral leadership elements required to fulfill the role of a music pastor may not have been developed. It can be argued that a change in role from 'music minister' to 'a pastor who happens to lead worship' should occur. While little research can be found confronting the need for pastoral development in worship ministry, this research will attempt to procure necessary areas of weakness and develop usable curriculum for the development of a holistic Christocentric approach to worship pastoring. Biblical study will also be utilized to seek God's perspective on pastoral leadership development. Pastoral leadership development will allow the worship leader to adhere to a more biblical model of worship leadership entailing the utilization of people skills and discipleship to enhance the ministry of the worship pastor in various settings. By way of qualitative/historical research, this study will seek to determine the needed training and develop a curriculum for discipleship, mentoring, and teaching for effective development of worship leaders for added effectiveness in the local church.

This study investigates the multifaceted role of worship and music leaders in Christian congregations. It emphasizes that their responsibilities extend beyond mere musical proficiency to embody a profound spiritual calling rooted in a vocational call to ministry. A survey of 401 worship leaders from various Christian denominations reveals the role's dual nature: they are skilled musicians and spiritual guides uniquely called to facilitate the congregation’s faith journey. This vocational calling highlights their divine appointment to ministry, aligning with biblical principles such as those found in Ephesians 4:11-12, which stress the equipping of the saints and the building up of the church through dedicated ministry roles. Traditionally, music in worship has served as a powerful means of teaching core theological principles and remains instrumental in helping believers reflect on God’s promises and acts as recorded in the biblical text. The historical use of music in religious life underscores its value in spiritual education, with worship leaders playing a pivotal role in bridging music and ministry to inspire, teach, and enhance congregants’ faith. The study delineates a primary distinction between worship leaders who merely possess musical talent and those compelled by a vocational call to ministry. Findings suggest that churches risk spiritual setbacks when appointing worship leaders solely based on musical ability, neglecting the importance of spiritual qualifications and a clear sense of calling. Such appointments may dilute the spiritual depth of worship, as music in a faith context is not intended for entertainment but for inspiring spiritual growth and deepening congregational relationships with God.

The research advocates that churches prioritize hiring worship leaders who demonstrate musical expertise and a genuine vocational call to spiritual leadership. It further recommends investing in worship leaders' training, mentorship, and spiritual development to equip them for their dual roles as musicians and spiritual leaders. Providing these leaders with resources and support fosters a worship culture that transcends performance, encouraging active participation and genuine spiritual engagement. Through the insights gained from surveyed worship leaders, this study outlines a framework for understanding worship leadership as a divine vocation that integrates musical and spiritual dimensions. In conclusion, the research emphasizes the necessity of recognizing worship leadership as a vocational call to ministry. Worship leaders are called to serve as educators, mentors, and spiritual role models, using music as a medium for theological instruction and discipleship. By adopting a comprehensive approach to the recruitment and support of worship leaders, churches can enrich the worship experience, creating an environment conducive to spiritual growth and equipping believers for deeper engagement with God.

This book is dedicated to all who walk the narrow road, to those unafraid of being misunderstood, resisted, or despised for their faith. The early church was not honored but hated, not welcomed but opposed and yet, through its fierce witness, it shook the foundations of empires. May every reader who turns these pages find courage to reclaim that same counter-cultural boldness: to endure scorn with grace, to stand firm against compromise, and to be hated for the right reasons. 87 Restoring the Foundations: The Vital and Supported Roles of Apostles, Prophets, and Evangelists Today CHAPTER 11

Paweł Paszko’s Mundus inversus nei cantici femminili dell’Antico Testamento (AB 227; Rome: Gregorian & Biblical Press, 2019) investigates the literary topos of the mundus inversus (“world upside down”) in the so-called “female canticles” of the Bible: Miriam’s song (Exod 15:20–21), Deborah’s song (Judg 5:1–31), Hannah’s song (1 Sam 2:1–10), Judith’s song (Jdt 16:1–17), and in dialogue with Mary’s Magnificat (Luke 1:46–55). Originally a dissertation at the Pontifical Gregorian University directed by Nuria Calduch-Benages, the study employs synchronic and canonical methodologies to demonstrate how these inset psalms function as hymns of praise celebrating God’s saving interventions that overturn human expectations.
The volume is organized into three parts: an introduction to inset psalms and the cultural-biblical phenomenon of the mundus inversus; detailed exegetical analyses of the four Old Testament canticles; and a theological synthesis culminating in a canonical dialogue with the Magnificat. Paszko categorizes inversion across natural, cultural, and religious dimensions, showing how these hymns reveal a recurrent biblical theology of reversal.
The reviewer commends the work’s clarity, literary sensitivity, and theological depth. The study highlights the prophetic and anti-structural character of these songs, their role in shaping biblical narratives, and their contribution to canon formation. The final dialogue with the Magnificat is especially noted for expanding the theme of divine reversal into the New Testament horizon. Overall, the book is praised as a valuable and rewarding contribution, offering fresh insights into the subversive and transformative ways of God in Scripture.

North American Anabaptist-Mennonites have questioned for some years now the unidirectional North-to-South mission. In an attempt to move away from this colonial model of mission, North American Anabaptist-Mennonites have emphasized a two-way mission that highlights the learnings they gain from their partners abroad in the mission field. Nevertheless, this two-way approach is not radical enough to eradicate neocolonialism in the North American missional partnership with Latin Americans. To shift out of this neocolonialist model, it would be necessary to practice a truly multidirectional two-way mission—one that not only focuses on what American missionaries learn from Latin American partners abroad but also includes receiving Latin American missionaries in the US.

Heavenly Messages: The Spiritual Journey of Mizo Gospel Songs is a unique collection that opens the doors to the spiritual and cultural richness of the Mizo people through the beauty of gospel music. This book is much more than a compilation of hymns—it is an intimate journey into the heart of faith, gratitude, and divine love.
Each song included in this work carries not only melodies but also timeless messages of hope, comfort, and devotion. Rooted in Mizo tradition and the Christian faith, these hymns accompany life’s most profound moments—whether joy or sorrow, thanksgiving or longing. Through them, we discover that music is not only a form of art but also a sacred bridge connecting heaven and earth, God and humanity.
The book guides readers through historical and cultural contexts, theological insights, and personal reflections, offering a deeper understanding of the Mizo gospel heritage. It celebrates the voices of composers such as C. Lalzarmawia and Andrew Vanchhawng, who poured their devotion into creating music that continues to inspire generations.
Heavenly Messages invites you to pause, reflect, and experience the divine presence through the language of song. It is a spiritual companion that enriches the soul, strengthens faith, and reminds us that God’s love and goodness surround us every day.

The church in England today faces hostility, weariness, and decline. In this heartfelt plea, Lee Gatiss draws us into three urgent and passionate psalms -- Psalms 83 to 85 -- that give voice to our deepest longings and fears. These ancient prayers teach us how to plead with God for justice, mercy, and revival. Honest, searching, and full of hope, this compact but compelling booklet is a call to prayer for anyone who grieves at the state of the church and longs to see it flourish again.

For I am not ashamed of the gospel of Christ, for it is the power of God to salvation for everyone who believes, for the Jew first and also for the Greek. For in it the righteousness of God is revealed from faith to faith; as it is written, 'The just shall live by faith'" (Rom. 1:16-17). [All Scripture references are from the NKJV unless otherwise noted.] The term gospel occurs frequently in the New Testament in both noun and verb forms, literally meaning "good news" or "proclaiming good news." The noun form, euangelion, occurs seventy-five times, and the verb euangelizomai occurs fifty-six times (Mathis 670-71). This passage contains a quotation from Habakkuk 2:4, which encourages Judah to fulfill the task of rebuilding the temple; but it speaks here of God's blessing to those who believe the glad message of salvation. Paul wrote this passage in the earliest days of Christianity, when the Roman society had little knowledge of the Lord Jesus or His church. Salvation is the basic theme of Romans (vv. 16-17). This salvation comes by faith and results in life. He notes that all men are sinners and stand in need of God's grace through faith in Christ. Paul is interested in bringing people to the obedience of faith, to heeding or obeying the glad tidings, the Gospel (Rom. 1:5; 10:16; 16:26). Paul regarded the preaching of the Gospel as a duty, and he was ready and eager to do it. "I am a debtor both to Greeks and to barbarians, both to wise and to unwise. So, as much as is in me, I am ready to preach the gospel to you who are in Rome also" (1:14-15). The work of preaching is primarily persuading men to believe in Jesus Christ and His teaching by telling the story of the Gospel. Preaching is by its very nature persuasive; it consciously attempts to influence the behavior of the listener through the delivering of a message from God. Persuasion moves the will to the point where a desire for change is created, a desire that becomes dominant to other desires. Gospel preaching must be persuasive. The Lord Jesus requires people to deny themselves, to take up their crosses daily, and to follow Him (Luke 9:23). Such devotion demands the heart, the mind, and the will to believe and obey. Thankfully, some Romans were obedient to the faith and became servants of God. Paul argued people could decide whom they would serve and how they would live. Paul cited the Romans as an example of people who changed their allegiance from sin to God: Do you not know that to whom you present yourselves slaves to obey, you are that one's slaves whom you obey, whether of sin leading to death, or of obedience leading to righteousness? But God be thanked that though you were slaves of sin, yet you obeyed from the heart that form of doctrine to which you were delivered. And having been set free from sin, you became slaves of righteousness. (6:16-18) The apostle Paul took seriously the challenge to persuade men because he knew their souls were at stake. He wrote, "Knowing, therefore, the terror of the Lord, we persuade men; but we are well known to God, and I trust are well known in your consciences" (2 Cor. 5:11). Persuasion is essential to convincing, convicting, and converting the individual. We preach to persuade men to believe, and the power of persuasion lies in the message wherein one soul speaks passionately to another soul. He speaks a message in which obscurity is overcome by clearness, and doubt by faith, and narrowness by breadth, fantasy by fact, partiality by comprehension, and hesitation by

This document offers an in-depth exploration of spiritual diagnostics within healthcare, emphasizing the integration of biblical insights into understanding and treating human suffering. It highlights the importance of a holistic approach encompassing body, soul, and spirit in relation to God, fellow human beings, and creation.
Healthcare is evolving towards a relational and process-oriented approach to the human being, moving away from reductionist views that see illness solely as mechanical defects. Despite this theoretical progress, the distinction between 'somatic' and 'psychic' remains dominant, complicating the treatment of chronically ill patients. Modern brain research shows that virtually all processes occur in the brain, requiring a new understanding of humanity that encompasses the interaction between the brain's hardware and software. Within health psychology, attention is growing towards the relationship between psyche, spirit, and body; however, Christian perspectives lag behind, while the Bible, in contrast, offers a relational view of humanity that distinguishes between soul and spirit.

What if the greatest threat to your spiritual life isn’t disbelief—but distraction?

We live in a world where every ping, swipe, and scroll pulls our hearts away from what matters most. The digital age hasn’t just changed how we live—it’s rewired how we think, relate, and even pray. And in the process, we’ve lost something sacred: the ability to pay attention.

In Paying Attention: The Lost Spiritual Discipline of the Digital Age, theologian and pastor Brendon Naicker issues a powerful call to resist the noise and recover the ancient Christian practice of attentiveness. Far from being a niche concern, attention lies at the very heart of discipleship, love, and the presence of God.

Blending Scripture, neuroscience, church tradition, and cultural critique, Naicker explores:
• Why your soul feels exhausted—even when you’re doing “good” things
• How monastic rhythms, silence, and Sabbath can reorient your heart
• What the Church must recover to truly form disciples today
• Why presence is the most radical witness in a distracted world

From the deserts of the early Church to the glare of modern screens, Paying Attention journeys through history, theology, and daily life to offer a vision of hope, depth, and holy resistance.

This is not just a book—it’s a survival guide for your soul.

The year 1997 marked the historic handover of Hong Kong from
the United Kingdom to the People’s Republic of China. Alongside this
political transition, the Chinese government made public commitments
to pursue greater openness and integration with the international
community. In light of these developments, the period from 1997 to
2024 has been selected as a distinct analytical window through which
to observe the trajectory of the Chinese Christian movement. This
timeframe allows for a focused examination of how shifting political,
social, and cultural dynamics have shaped religious expression and
organizational development within China’s Christian communities.

xi 1 Over the past decade, public concern over land prices in Rwanda has steadily intensified, reflecting growing interest in land as both an economic asset and a symbol of security. Land is widely regarded as one of the most influential determinants of wealth and socio-economic stability in Rwanda (Ali, Deininger & Goldstein, 2015). Its importance spans from personal ownership and agriculture to industrial development and urban planning. Land values differ markedly depending on location. In rural parts of the country, land is largely used for agriculture and forestry, while in urban centers like Kigali, land is dominated by housing developments, infrastructure, and commerce (MINAGRI, 2020). Land price can be defined as the monetary value assigned to land use rights at a specific location and time (Vietnam National Assembly, 2013). With a total surface area of 26,338 square kilometers and a population of 13.3 million people (NISR, 2022), Rwanda is among the most densely populated countries in Africa. Kigali alone hosts about 1.5 million people, making it the most populous urban center, followed by the Eastern, Western, Southern, and Northern provinces. According to the (Rwanda Land Use Portal 2022), about 70% of the Rwandan population is engaged in agriculture. Approximately 58% of the country's land is dedicated to agricultural use, while forests cover 30%, residential areas occupy 14.5%, and industrial zones comprise a mere 0.08%. This reveals that 72.5% of the country's land is used either for residential or agricultural purposes, most of which is privately owned. Land values in Rwanda have consistently increased in recent years, particularly in urban and periurban areas. For instance, land prices in Kigali's suburbs like Kinyinya, Kanombe, and Nyarutarama have exceeded pre-COVID levels (RNRA, 2023). This trend is not unique to Rwanda. Globally, land prices are shaped by the dynamics of supply and demand, influenced by both physical and regulatory environments (World Bank, 2009). A study by (Gilmour,2018) suggests that in global cities, real estate prices have surged significantly over the past five years, with places like Hong Kong experiencing an average annual increase of 10%. Economic factors

We connect science and decision-making to develop solutions for a sustainable future for all. Our approach is highly collaborative: stakeholder involvement is at the heart of our efforts to build capacity, strengthen institutions, and equip partners for the long term. Our work spans climate, water, air, and land-use issues, and integrates evidence and perspectives on governance, the economy, gender and human health. Across our eight centres in Europe, Asia, Africa and the Americas, we engage with policy processes, development action and business practice throughout the world.

We connect science and decision-making to develop solutions for a sustainable future for all. Our approach is highly collaborative: stakeholder involvement is at the heart of our efforts to build capacity, strengthen institutions, and equip partners for the long term. Our work spans climate, water, air, and land-use issues, and integrates evidence and perspectives on governance, the economy, gender and human health. Across our eight centres in Europe, Asia, Africa and the Americas, we engage with policy processes, development action and business practice throughout the world.

Sekolah Minggu untuk membaca lirik nyanyian Sekolah Minggu dari perspektif psikologi perkembangan kognitif, moral, kepribadian, dan iman, khususnya anak-anak usia tujuh sampai dengan dua belas tahun. Minggu dalam persiapan mengajar, terutama dalam memilih nyanyian-nyanyian yang akan dinyanyikan sehingga nyanyiannyanyian yang dipilih sesuai dengan perkembangan anak-anak.

Altitude affects plants' constituents. The presence of caffeine and melatonin in many plants, including C. arabica, has been widely reported. However, a possible variation of their quantity in Rwandan C. arabica samples across different altitudinal locations is not yet known. This study sought to provide this information. C. arabica samples from Kayonza, Ruhango, Gakenke, Gatsibo, Nyagatare, and Karongi districts, covering different altitude ranges in Rwanda, were obtained from the National Agriculture Export Development Board (NAEB). Analytical techniques like Thin-Layer Chromatography (TLC), High-Performance Liquid Chromatography (HPLC), and Gas Chromatography-Mass Spectrometry (GC-MS) were used. C. arabica samples from higher altitudes yielded higher caffeine content, while instant coffee samples showed a broad caffeine range. However, all the techniques detected no phytomelatonin in the C. arabica samples collected from different altitudinal locations in Rwanda following two extraction methods, even though melatonin supplements from pharmaceutical outlets manufactured in the USA (110 %), Canada (106 %), Denmark (102 %), and Belgium (2.8 %) had detectable melatonin. Rwandan C. arabica has no phytomelatonin but shows increased caffeine content with increasing locational altitude. Further studies to analyze the precursors and enzymes involved in the phytomelatonin biosynthetic pathways in plants are needed to unravel this mystery.

The article explores whether Scripture supports the idea of post‑mortem repentance and salvation—a "second chance" after death. It begins with Hebrews 9:27, emphasizing that after dying, judgment follows with an opportunity for salvation. This is confirmed in other texts such as 1 Peter 4:6 ("the gospel was preached to the dead"), John 5:28‑29, and the notion of Christ offering redemption across all ages, suggesting a timeless, universal reach of salvation (Rev. 13:8; Heb. 9:26–28).

Citing a variety of Old and New Testament texts (e.g., Psalm 68:20; Deut. 32:39; Daniel and Revelation accounts), the article argues that those who died without hearing the gospel—or who rejected Christ ignorantly—may still receive mercy, while those who knowingly reject the Spirit face final exposure (Heb. 6:4–8; Mt. 12:32)  The piece contends that repentance in the afterlife is possible: individuals judged in the flesh may yet live spiritually in hope while awaiting resurrection and judgment—some described as "martyred but saved" in Rev. 7:9‑14.

Ultimately, the article blends evangelical and first‑century Jewish perspectives (e.g. Adventist investigative judgment concepts and Hillel tradition) to assert that God’s impartial grace extends beyond physical death. Repentance remains possible until the "close of probation," when names are finally inscribed—or blotted out—from the Book of Life (Rev. 20:11–15) ([endtimenews.net][1]). The piece emphasizes that redemption is infinite, available even to the dead, though final rejection of Christ is irreversible.

¹ Mas você precisa saber disto: nos últimos dias sobrevirão tempos difíceis.² Pois os seres humanos serão egoístas, avarentos, orgulhosos, arrogantes, blasfemadores, desobedientes aos pais, ingratos, ímpios,³ sem afeição natural, implacáveis, caluniadores, sem domínio de si, cruéis, inimigos do bem,⁴ traidores, atrevidos, convencidos, mais amigos dos prazeres do que amigos de Deus,⁵ tendo forma de piedade, mas negando o poder dela. Fique longe também destes. desafios adventistas atuais ❑ Mau uso do tempo ❑ Normatização de atitudes contemporâneas ❑ Ideologias "Talvez o conceito que o mundo dá para 'Liberdade.'" *Crise de Identidade (ideologias) *Uso excessivo de celulares/computadores (jogos, redes sociais) *Alienação

"Pós-modernidade é uma linha de pensamento que questiona as noções clássicas de verdade, razão, identidade e objetividade, a idéia de progresso ou emancipação universal, os sistemas únicos, as grandes narrativas ou os fundamentos definitivos de explicação. (...) vê o mundo como contingente, gratuito, diverso, instável, imprevisível, um conjunto de culturas ou interpretações desunificadas gerando um certo grau de ceticismo em relação à objetividade da verdade, da história e das normas, em relação às idiossincrasias e à coerência de identidades." (Eagleton, 1996, p.7).

The January 2025 issue of Evangelical Missions Quarterly focused on "The Arts and Missions." Several authors noted that mission leaders are not enthusiastic about the arts. However, the arts, via emotions, can motivate action and problem-solving, which are likely to be valued by mission leaders Dunaetz, D. R. (2025). The function of emotions and The Arts and Missions [Short Communication]. Evangelical Missions Quarterly, 61 (3), 6-8.

Pemahaman Teologi adalah ilmu yang mempelajari tentang Tuhan, agama, Firman Allah dan hubungan antara Tuhan dan manusia. Dalam jurnal ini, akan membahas tentang latar belakang teologi, tujuan teologi, rumusan masalah, tujuan penelitian, hasil dan pembahasan, kesimpulan dan daftar pustaka. teologi dalam kehidupan sehari-hari. Dengan memahami teologi, kita dapat memperdalam hubungan kita dengan Tuhan dan meningkatkan kesadaran spiritual kita. Teologi adalah ilmu yang mempelajari tentang Tuhan, agama, dan hubungan antara Tuhan dan manusia. Tujuan teologi adalah untuk memperdalam pemahaman tentang Tuhan, memperkuat hubungan manusia dengan Tuhan, dan memberikan panduan untuk menghadapi tantangan hidup.

Most counterfeit gospels, I find, are promoted by denominationalism. Whether one belongs to an Anglican, Baptist, Presbyterian, Congregationalist, Methodist or Pentecostal church, one is in danger of erroneously picking out one or several plums from the Biblical cake, re-sugaring them with denominational extras and serving them up as the whole gospel and nothing but the gospel. This serves to distinguish one denomination from another. No denomination is free from such errors. Put positively, this fact guards us from confusing our particular or peculiar denomination with the Church of the Lord Jesus Christ. They are mostly quite different. Seen negatively, the errors of denominationalism have even led to the sober truth that inessentials have become essentials and are felt necessary for salvation.

The most basic internet inquiry proves the point. When asked about "praying the Psalms," Google offers about nineteen million results for the curious searcher today and includes numerous academic and devotional books, instructional videos from YouTube, blogs reflecting on various methods of praying the Psalms, and more. 1 Dietrich Bonhoeffer called the book of Psalms the "prayerbook of the church;" Martin Luther before him referred to it as a "manual" for

This paper reflects on the biblical theology in John 4 and the contextual principles I have experienced in my ministry. The paper should be thoroughly researched, properly written, and show evidence of interaction with biblical commentaries, scholarly journals, and contemporary literature on worship. I chose a topic that addresses a specific aspect of worship in John 4:23-24 that mentioned worship in Spirit and Truth. At the same time, I discuss the relevant issues within the topic and include accompanying strategies for my ministry. This paper will help me and those who minister about Christian worship discover the relationship between worship and culture, especially worship in Spirit and truth (John 4:23-24). Finally, I am thankful that Dr. Tan Sooi Ling taught D.Min. class. Her knowledge and encouragement will help me apply this to my ministry. Soli Deo Gloria.

This research article explores the doctrinal, sacramental, and mystical dimensions of the belief that Jesus Christ lives in the Eucharistic chalice within the context of Trinitarian theology. It examines biblical foundations, patristic writings, medieval scholastic theology, liturgical symbolism, and contemporary theological reflections. Emphasis is placed on the union between Christ's Real Presence in the Eucharist and the relational life of the Holy Trinity, proposing that the Eucharistic chalice becomes both a vessel of divine presence and a sign of the believer's participation in Trinitarian communion.

In this article we aims to reflect about what we recognize to be a crisis in the concept of religion. At first, we establish a relationship between the emergence of problematizations produced by social scientists to this category and the refusal of this term by religious people. After, we recover some of the critics by postcolonial authors and the anthropology of Christianity to religion as an analytical category. Finally, we present the way the network model, as expressed in the religious field, has contributed to the production of narratives less institutionalized about the configuration that has been set religion has assuming in contemporary times.

Este artigo explora as potencialidades do projeto de divulgação científica "Mapeando a diversidade religiosa no Centro do Rio de Janeiro" para formação acadêmica e em pesquisas de estudantes. O projeto visava mapear múltiplas formas de presença religiosa na cidade: templos, monumentos, grafites, cartazes, entre outros, para organizar eventos com público não especializado. Este artigo reflete sobre a experiência e descreve as dimensões analíticas e metodológicas das experiências de caminhada. Além do simples movimento, como recurso didático, as caminhadas convidam os alunos a sair da sala de aula e se confrontar com o mundo. Caminhar, assim, desafia modos de atenção e proporciona uma experiência de deslocamento outrora espacial e interna. Essa atitude reflexiva expande a percepção com consequências analíticas e metodológicas substantivas. Caminhando pelas ruas com atenção renovada, os alunos registraram materialidades de sete religiões diferentes em listas, mapas e fotografias. A partir de suas pesquisas de campo, organizamos, até o momento, cinco caminhadas com mais de 120 pessoas e promovemos debates sobre as diversas formas em que diferentes religiões convivem, compartilham espaços, linguagens e símbolos, ou se confrontam.

A resenha analisa a coletânea El don de la ubicuidad, organizada por Renée de la Torre, que reúne etnografias sobre rituais étnicos transnacionais em contextos diversos da América Latina e Europa. A obra propõe uma abordagem comparativa e multisituada de práticas rituais, explorando sua circulação, reinterpretação e reinscrição simbólica. Combinando texto e imagem, o livro propõe uma chave analítica inovadora para pensar a articulação entre religiosidade, identidade e globalização.