bluuebunny/crossref_metadata_2025_split huggingface dataset:
J
ohn
P
aul II,
P
ope (1920–2005; Pontificate from 1978)
Authors: Morrow Jeffrey L. 
Published: January 2012

Abstract

Pope John Paul II was born Karol Jósef Wojtylstroka in Wadowice, Poland, on May 18, 1920. He died on April 2, 2005. Wojtylstroka was an avid soccer player and skier, as well as a theologian, philosopher, poet, actor, and playwright. He studied Polish literature and philology at the Jagiellonian University in Kraków, Poland. When the Nazis invaded Poland, Wojtylstroka engaged in peaceful cultural resistance through his clandestine outlawed theater group. After his ordination to the Catholic priesthood, Wojtylstroka proceeded to earn two doctoral degrees, one in theology, the second in philosophy. After years working as a parish priest, Wojtylstroka became a university professor, teaching philosophy and moral theology at the Catholic University of Lublin in Poland. He later became the youngest bishop in Poland. At the Second Vatican Council (1962–1965) Wojtylstroka participated in every session, and significantly helped shape the Pastoral Constitution on the Church in the Modern World,
Gaudium et Spes
, as well as the Declaration on Religious Freedom,
Dignitatis Humanae
. During the council, Wojtylstroka became archbishop of Kraków.
J
ohnson,
T
orrey
M
aynard (1909–2002)
Authors: Streett R. Alan 
Published: January 2012

Abstract
Torrey Maynard Johnson, pastor, conference speaker, and founder of Youth For Christ International, was born in Chicago, Illinois, one of five children to Jacob and Thora Johnson. Torrey was named for the late R. A. Torrey, pastor of the famed Church of the Open Door in Los Angeles, CA and the first president of the Bible Institute of Los Angeles (BIOLA). After high school graduation, Torrey Johnson attended Wheaton College in suburban Chicago, graduating with his Bachelor of Science degree in 1930. He also attended Northwestern University's Dental School's McKinlock campus in Chicago with the intention of becoming an oral surgeon. He abandoned his plans after undergoing a conversion experience in 1927 during a chapel service at Wheaton. He decided on a career in the ministry.
J
ulian of
N
orwich (
c
.1342–1415)
Authors: Coulter Dale M. 
Published: January 2012

Abstract
There are only a few details about Julian's life. She indicates that she experienced her first vision when she was thirty and a half years old during the month of May, 1373. This would put her birth at 1342. She was also visited by Margery Kempe in 1415 during the latter's travels around England. While it is unclear as to when she embraced this vocation, from at least 1373 Julian was an anchoress at the Church of St. Julian in Norwich, which is most likely where her name stems from. As an anchoress, Julian would have lived in a small house (an anchorhold) with two or four rooms attached to the church. After entering this residence by means of a ceremony that included last rites, the anchoress would never leave. A servant would aid with domestic tasks as well as securing food for the anchoress. The anchorhold would also have a window through which Julian could give spiritual advice to others who, like Margery Kempe, sought it.
Just Peacemaking
Authors: Alexander Paul Nathan 
Published: January 2012

AbstractSince emerging in the early 1990s, just peacemaking theory has established itself as a third way alongside the paradigms of just war theory and pacifism. The latter two provide competing arguments for deciding when or if a nation or individual should participate in war. Just peacemaking encourages both pacifists and just war theorists to work together to engage in theologically and empirically based practices that have been proven to build peace and reduce violence. It claims that pacifists should be active peacemakers rather than just saying no to killing, and that just war theorists should explain and practice the resorts that should be tried before the last one.
Kenosis
Authors: Montgomery John Warwick 
Published: January 2012

Abstract
Kenotic theory takes its name from the Greek word for “emptying” in Philippians 2:6–8. Though the passage says nothing concerning fallibility on Jesus' part, the idea of incarnational limitation has been employed in modern critical theology and by some liberal evangelicals to support a belief in Jesus' authority in the face of supposed errors in his teaching (especially his clear belief in the entire trustworthiness of the Old Testament). The kenotic position holds that Jesus' views could well have been colored by the very fact of his becoming a human being and being limited to the knowledge of his time. Accordingly, Jesus either unknowingly was limited, or knowingly limited himself, to the thought forms of his day.
Kerygma
Authors: Hartog Paul 
Published: January 2012

Abstract

The Greek noun
kerygma
is a derivative of the verb
kerusso
, meaning “to preach or proclaim.” Attic Greek employed
kerygma
especially in relation to a herald or public crier; the word was used of either the act of announcing or the content of the message. The word
kerygma
appears eight times within the critical text of the Greek New Testament, where it still retains this notion of a public annunciation. For example, Luke 4:18–19 provides a paradigm of the public nature of
kerusso
. After reading from the prophet Isaiah, Jesus proclaimed to his listeners that his ministry would herald good news to the poor, blind, and captive. Early Christian preaching (such as is portrayed in the book of Acts) highlighted the fulfillment of God's promises in Jesus of Nazareth, the beneficent and miraculous ministry of Jesus, his crucifixion and resurrection, his exaltation and bestowal of the Spirit, his future restoration of all things, and a call for personal response. The interpretive context of this proclamation included moral accountability to the creator, human failure in sin, and coming divine judgment (Acts 14, 17). In the New Testament, the Christian
kerygma
appears in connection with the “gospel.” In a doxology at the end of Romans, the apostle Paul lauded God “who is able to establish you according to my gospel and the kerygma of Jesus Christ” (Rom. 16:25). According to Paul, God saves sinners through the foolishness of the kergyma, which centered upon “Jesus Christ, and him crucified” (1 Cor. 1:24; 2:4). Furthermore, according to 1 Corinthians 15:14, if Jesus was not raised from the dead, then the Christian kerygma was futile and vain. This kerygmatic emphasis upon the death and resurrection of Christ parallels Paul's delineation of the Gospel in 1 Corinthians 15:1–11. The Pastoral Epistles portray the kerygma as the foundation of faith and of the knowledge of the truth (Titus 1:1–4; cf. 2 Tim. 4:17). Later Christian theologians, such as Irenaeus, emphasized and defended the “apostolic kerygma” (
Adversus haereses
1.10).
K
homiakov,
A
lexei (1804–1860)
Authors: Higgins Paul 
Published: January 2012

Abstract
Russian theologian, born in Moscow on May 1, 1804, to Stepan Khomiakov and Maria Alexeevna Kireevskaia. Khomiakov is best known for having cofounded the Slavophile movement. He was a polymath and renaissance man: a politician, philosopher, linguist, philologist, historian, poet, artist, journalist, engineer, and inventor, though primarily a theologian. Khomiakov was raised by an extremely pious mother in an atmosphere of traditional Russian Orthodoxy, though like many young nobles of his day, he was taught European classics as an adolescent. He studied mathematics at the University of Moscow and briefly served in the Russian army, but spent the majority of his time in intellectual pursuits; he was an especially prolific letterwriter and public speaker. Khomiakov married in 1836, fathering nine children, and died of cholera on September 23, 1860, while treating his peasants during an epidemic. He published little during his lifetime, primarily due to censorship under Nicholas I, but was later quite influential on Dostoevsky, Solovyov, and Florensky, among others.
K
nights
T
emplar
Authors: Schmidt Alvin J. 
Published: January 2012

Abstract
This medieval Order of knights originated in 1118 when Hugues de Payen led nine knights who vowed to protect traveling Christian pilgrims from bandits on public roads in the Holy Land, especially from Jaffa to Jerusalem during the Crusades. In 1127, Bernard of Clairvaux, a respected Cistercian abbot, gave the Order its rules, which transformed it into a highly effective militia of Christ during the Crusades. In 1128/29 the Council of Troyes endorsed the Order, and the pope issued three Bulls in support of it. When first founded, the group was named The Poor Knights of the Temple because initially they were quartered on the temple site in Jerusalem, where they also did some excavating with the hope of finding artifacts belonging to King Solomon's temple.
T
ischendorf,
C
onstantin
V
on (1815–1874)
Authors: Thompson Glen L. 
Published: January 2012

Abstract
Born to German Lutherans in Saxony, Tischendorf studied at the University of Leipzig under the famous Greek grammarian G. B. Winer, earning his doctorate in 1838. Inspired by the studies of Lachmann, he soon became mesmerized by New Testament manuscripts. Obtaining a university lectureship in 1840, he remained on the faculty at Leipzig for the rest of his life, but increasingly devoted himself to research rather than teaching. His lifelong goal was to defend the authenticity of the New Testament by establishing its original text on the basis of the earliest surviving manuscripts.
K
uhlman,
K
athryn
J
ohanna (1907–1976)
Authors: Streett R. Alan 
Published: January 2012

Abstract
Faith healer and leader in the Charismatic movement of the late 1960s and early 1970s, Kathryn Kuhlman was born on May 9, 1907 in Concordia, Missouri and reared in the home of Joseph and Emma Kuhlman. Her parents attended separate churches: her father, who served as mayor of the city, was Baptist and her mother, a homemaker, was Methodist. One Sunday in 1921, the tall gangly 14 year old redhead attended a revival service at her mother's church. At the invitation, as she stood singing, she began to shake all over and sob, and was converted as she sought forgiveness for her sins. The following year she began preaching.
Lambeth Conference
Authors: Gray Patrick 
Published: January 2012

Abstract
The Lambeth Conference is an international assembly of the bishops of the Anglican Communion which meets approximately every ten years. It takes its name from Lambeth Palace, the London residence of the Archbishop of Canterbury, who presides over the assembly. Along with the archbishop, the Anglican Consultative Council, and the Primates' Meeting, the conference is one of four Anglican “Instruments of Communion.” The fourteenth conference was held in 2008.
L
assus,
O
rlando (1532–1594)
Authors: Kurian George Thomas 
Published: January 2012

Abstract
Franco‐Flemish composer and one of the most prolific composers of the High Renaissance. At 21 he was the mastro di cappella of the Church of St. John Lateran in Rome. In 1556 he became singer at the Bavarian court of Duke Albrecht V in Munich. He remained in Munich for the remainder of his life, making it the most famous musical center in Europe and inspiring a host of young composers (including the Gabrielis) to study with him there.
Last Rites
Authors: Lamport Therese C. , Lamport Mark A. 
Published: January 2012

Abstract
“Last Rites” are the final prayers administered to a person who is seriously ill and in danger of death. The term is used synonymously with the ancient phrase “Extreme Unction” meaning “the final anointing” given in preparation for the journey embarked upon after death. Last Rites include confession, anointing, and communion, in that order, and in the past were delayed until nearest the point of death when forgiveness of sins bequeaths the final preparation for heaven.
Lateran Councils
Authors: Bigalke Ron J. 
Published: January 2012

Abstract

Lateran councils were a series of ecclesiastical councils or synods held in the
Sala Concilii
and Basilica of the Lateran (Rome) from the 12th to the 16th century. Five of the most prominent general councils that were held at the Lateran complex have been classified as the First (1123), Second (1139), Third (1179), Fourth (1215), and Fifth Lateran Councils (1512–1517).
Latin
Authors: Djintcharadzé Anna 
Published: January 2012

Abstract
The Lingua Latina born and spoken around Latium (the region of Rome) belongs, together with Oskian (south of Rome as far as Naples) and Umbrian (northeast of Rome), to the Italic linguistic family. Chronologically and formally it can be divided into six parts, the last three of which are of particular interest for us: 1. Archaic; 2. Classical; 3. Post‐Classical; 4. Late‐Antiquity and Christian; 5. Medieval; 6. Humanistic.
L
atin
A
merica, Christianity and Politics in
Authors: Mallimaci Fortunato , Donatello Luis 
Published: January 2012

Abstract
The links between Christianity and politics in Latin America are heterogeneous: religion has often played a central role in politics in the same way that politics has always featured in religious life. In Latin America religion as a factor is very much visible in the public sphere, reflecting the relationship between religion and politics. There are six models of relationships between Christianity and politics that developed in Latin America during the 20th century.
L
atin
A
merica, Evolution of Christian Beliefs in
Authors: Mallimaci Fortunato , Donatello Luis 
Published: January 2012

Abstract
The growth and development of the Protestant movement in Latin America in recent years, particularly among the excluded and those suffering from discrimination, has led to even greater complexity in an analysis of its religious heritage. Leaving simplistic explanations of the development of Christianity in Latin America as being of North American origin only or as part of the imperial conspiracy against the popular people's movements, Jean‐Pierre Bastián (1990) has demonstrated with vigor the diverse traditions that have crossed the field. He sees a division between liberal Protestantism and the groups that expanded from 1960 onward. Thus Bastián sees in Latin American Pentecostalism a reproduction and continuation of the authoritarian and corporate model of popular Catholicism and of indigenous religions.
The Lausanne
II
in
M
anila 1989 International Congress on World Evangelization
Authors: Clark Gary Kenneth 
Published: January 2012

Abstract
“Proclaim Christ Until He Comes” was the theme of the Lausanne II International Congress on World Evangelization held in the Philippine International Convention Center in Manila, Philippines in July of 1989. The goal of the Congress was “Calling the Whole Church to Take the Whole Gospel to the Whole World.” Lausanne II was built on the foundation of the 1974 International Congress on World Evangelization held in Lausanne, Switzerland, sponsored by the Lausanne Committee for World Evangelization.
Law and the Gospel of Liberty
Authors: Bruce James E. 
Published: January 2012

Abstract
Though perhaps most well known in the context of Lutheran theology, all Christians characterize the relationship between law and gospel, and how one characterizes the relationship may well reveal one's overall ecclesiastical commitments. At various times, the scriptures compare law and gospel. The Gospel of John contrasts the law given to Moses with the grace and truth of Jesus Christ (John 1:17), and the Apostle Paul compares the ministry of the law with the ministry of the gospel (2 Cor. 3:6–8). Romans 3:28 states that we are justified by faith apart from works of the law, and the Epistle to the Galatians takes Hagar and Sarah as an allegorical depiction of those enslaved by the law, on the one hand, and those set free by Christ, on the other.
L
aw,
W
illiam (1686–1761)
Authors: Lineham Peter 
Published: January 2012

Abstract

William Law was born into a prosperous family in King's Cliffe, Northamptonshire, England, in 1686. He entered Emmanuel College, Cambridge, in 1705, and graduated in 1708. He was ordained and elected to a fellowship at the university in 1711, but after offending the authorities in 1713, he declined to swear allegiance to George I in 1716 and was evicted from his fellowship. He thus became one of the Nonjurors, a group of separatist High Church Anglicans. He attacked Dr Benjamin Hoadly, the latitudinarian bishop, in his first publication,
Three Letters to the Bishop of Bangor
(1717), insisting that church authority should be based on apostolicity. He wrote an attack on Mandeville's satire on Christian moral principles,
Fable of the Bees
, arguing that the moral sense could not be reduced to naturalistic logic. In 1726 he wrote a pamphlet attacking “Stage‐Entertainment,” and in 1732 wrote a reply to the deist writer Matthew Tindal,
The Case of Reason
. About 1727 he was appointed as tutor to Edward Gibbon, the father of the classical historian, and lived at Putney until the death of Gibbon in 1736. He then returned to King's Cliffe for the rest of his life. His household included Mrs. Hutcheson and Hester Gibbon (the sister of his previous employer).
L
eo
XIII
,
P
ope (1810–1903; Pontificate from 1878)
Authors: McAlhaney Timothy M. 
Published: January 2012

Abstract
Leo was born Vincenzo Giaocchino Pecci in Carpineto in the Papal States. He studied at the Jesuit College in Viterbo (1818–1824), the Roman College (1825–1832), and the Roman Academy of Noble Ecclesiastics (1832–1837). In 1837 he was ordained a priest and made a domestic prelate. He served as papal delegate to Benevento (1838–1841), Spoleto (1841), and Perugia (1841–1843). In 1843 he was named papal nuncio to Belgium and promoted to bishop. During this period he became acquainted with the social and political issues that would define his pontificate.
L
ewis,
C
.
S
. (1898–1963)
Authors: Williams Will 
Published: January 2012

Abstract
Author, scholar, and Christian apologist, Clive Staples Lewis was born in Belfast, Ireland on November 29, 1898. He was a writer of great breadth, making contributions to such varied genres as theology, philosophy, literary theory, children's fantasy, science fiction, poetry, autobiography and devotional material. While he was a youth, Lewis slipped happily into atheism, and this attitude was only reaffirmed upon being privately tutored under the atheist W. T. Kirkpatrick, who was a former headmaster of Lurgan College. Kirkpatrick was a rigorous logician whose training, ironically, Lewis would later use in defense of the faith. Lewis converted to theism in 1929 and to Christianity in 1931, while riding in his brother's motorcycle sidecar. During his time at Magdalen College, Oxford, Lewis was a member of a literary club called the Inklings, which included such members as J. R. R. Tolkien, Charles Williams, Owen Barfield, and Hugo Dyson. The Inklings were Christian men associated with Oxford University who would meet to discuss literature and to critique one another's writings, which tended toward the genre of fantasy.
Liberalism
Authors: Rios Christopher M. 
Published: January 2012

AbstractAs it relates to Christian theology, liberalism refers to a theological tradition that favors theological and intellectual freedom over traditional doctrines and external authority. Protestant liberalism began as an apologetic response to the challenges that the Enlightenment, romanticism, and modernism brought against Christian faith, and sought to present Christianity in a way that was acceptable to modern people. Liberal theology tried to affirm Christianity's validity by downplaying or redefining many of its traditional teachings.
Liberation Theology
Authors: Coulter Michael 
Published: January 2012

Abstract
Liberation theology is a theological movement that had a great presence in Latin America from the late 1960s into the 1980s. It attempted to bring about radical social reform based on the conviction that social transformation was central to the Christian gospel. The most influential theologians in the movement were Gustavo Gutiérrez from Peru, Leonardo and Clodovis Boff from Brazil, and Jon Sobrino, SJ, from El Salvador. Other figures include Archbishop Oscar Romero and Ignacio Ellacuría, SJ.
L
iele,
G
eorge (
c
.1750–1828)
Authors: Gerloff Roswith 
Published: January 2012

Abstract

The African American/Jamaican George Liele (or Lisle), called the “Negro prophet of deliverance,” is a key figure in the pre‐emancipation period, the Christianization of slaves, and the unfolding of a black theology of liberation and interculturation, both in North America and in the Caribbean. Born a slave in Virginia, but in 1773 set free by his master to exercise his spiritual gifts, he was ordained in 1775 and licensed to preach and sing salvation to the oppressed. He was, besides the Baptists William Byrd, Andrew Bryan, and David George, and the Methodists Absalom Jones and Richard Allen, one of the first African preachers and pioneers of independent Baptist churches in North America. His church in Silver Bluff in South Carolina and the Yamacraw Baptist Church in Georgia were the first in a string of well‐organized congregations under black leadership along the Savannah River which, distinct from mission stations, schools, or mere permission to attend camp‐meetings, became the social and cultural home of thousands of freed slaves after the Civil War. To avoid reenslavement, he escaped with 400 white families and 5,000 freed blacks and slaves on an army ship to Jamaica, where he founded the first “Ethiopian Baptist Church” at Kingston Race Course in 1784. In a sermon on Romans 10:1, he compared the fate of the slaves with Israel's bondage in Egypt who needed to be set free, and referred to the God of the bible as the God of the
African cosmos
who would turn suffering into victory — a first synthesis of African traditions and historical experience with the biblical message. In the
Covenant of the Anabaptist Church, Begun in America, Dec 1777, and in Jamaica, Dec 1783
, he placed the Baptist work formally under the protection of “King, Country and Law” and allowed into membership of the church only those who obtained permission from their masters. Thirty years before the arrival of the British Baptists, he with other American exslaves laid the foundation for overt African expressions of the Christian faith and the “freedom of the African soul.” They called for support from the BMS in London, motivated by lack of finance and the need to counteract mounting persecution and tightened legal restrictions and to channel the mission into more orderly Baptist patterns. From 1814 British Baptists rendered assistance not oversight.
Lindbeck,George (b. 1923)
Authors: Ashford Bruce Riley 
Published: January 2012

AbstractAmerican Lutheran theologian and professor of Historical Theology at Yale, George Lindbeck was a delegated observer at the Second Vatican Council, was prominent in ecumenical circles for almost 40 years, and is the patriarch of postliberal theology. With the publication ofThe Nature of Doctrine: Religion and Doctrine in a Postliberal Agein 1984, he rose to prominence as a shaper of late 20th century theology. This book, as well as his other books and articles, arise from and are driven by his involvement in ecumenical dialogue.
Liturgical Books
Authors: Solomon Kenneth R. 
Published: January 2012

Abstract
Liturgical books are works, usually published under the authority of a denomination, that contain the texts and order necessary for conducting worship services. The books are generally designed to maintain order and orthodoxy within the worship practices of the denomination. Through the centuries, however, liturgical books have also become privatized, influencing the personal worship of individuals in their homes. In addition to worship life, liturgical books have also influenced the arts through their illuminations and liturgical poetry.