聖書のメトリック： ヨナ​は​聖書​に​何​度​言及​し​て​い​ます​か。

Discover the biblical significance of the name Jonah and unravel the captivating story of this prophet. How many times is Jonah mentioned in the Bible? Explore the mentions of Jonah and delve into the lessons and messages the Bible conveys through his journey.

1. “Unveiling the Epic Tale: Jonah in the Bible”

2. “The Name Jonah: Its Biblical Meaning and Symbolic Significance”

3. “Jonah: A Journey of Redemption and Second Chances in the Bible”

4. “Unlocking the Lessons from Jonah: Faith, Obedience, and God’s Unfailing Love”

5. “From the Belly of the Fish to Nineveh: Jonah’s Incredible Adventure in the Bible”

How Many Times is Jonah Mentioned in the Bible?

Jonah, the prophet, is mentioned a total of 19 times in the Bible. The majority of these references are found in the Book of Jonah, which is a short book in the Old Testament dedicated entirely to his story. The Book of Jonah is comprised of four chapters and provides the most detailed account of Jonah’s life and mission.

Additionally, Jonah is mentioned in 2 Kings 14:25, which provides historical context for his prophetic ministry. This verse places Jonah during the reign of Jeroboam II, indicating his role as a prophet in Israel.

In the New Testament, Jonah is referenced by Jesus Christ in the Gospels of Matthew and Luke. Specifically, Jesus mentions Jonah in Matthew 12:39-41, Matthew 16:4, and Luke 11:29-32, using Jonah’s experience as a sign to the people of His own death and resurrection. These New Testament references highlight the significance of Jonah’s story and its typological connection to Jesus’ ministry.

Let us summarize

• Jonah is mentioned 19 times in the Bible.
• The Book of Jonah contains the primary narrative of his story.
• He is also mentioned in 2 Kings 14:25 and referenced by Jesus in Matthew and Luke.
• The New Testament references underscore the typological connection between Jonah and Jesus.

—

Who Was Jonah According to the Bible?

Jonah, the son of Amittai, is a prophet whose story is told primarily in the Book of Jonah in the Old Testament. According to 2 Kings 14:25, Jonah was from Gath-hepher, a town in the region of Zebulun in the northern kingdom of Israel. He lived during the reign of Jeroboam II (circa 793-753 BC), a period marked by territorial expansion and relative prosperity for Israel.

The Book of Jonah provides a detailed account of his prophetic mission. God commanded Jonah to go to the city of Nineveh, the capital of Assyria, and proclaim judgment against it because of its wickedness. However, instead of obeying God’s command, Jonah attempted to flee to Tarshish, which is in the opposite direction, indicating his reluctance to carry out the divine mission.

After boarding a ship bound for Tarshish, a severe storm threatened the vessel, leading the sailors to discover that Jonah was the cause of their troubles. At Jonah’s own suggestion, he was thrown overboard and swallowed by a great fish, where he spent three days and three nights. From the belly of the fish, Jonah prayed to God, who then commanded the fish to vomit him onto dry land.

Jonah eventually obeyed God’s command and went to Nineveh, where he preached repentance. The people of Nineveh, from the king to the commoners, heeded his warning, fasted, and repented of their evil ways. Consequently, God showed mercy and spared the city from destruction, much to Jonah’s displeasure. The book concludes with God teaching Jonah a lesson about divine mercy and compassion.

Let us summarize

• Jonah was a prophet from Gath-hepher in the northern kingdom of Israel during Jeroboam II’s reign.
• God commanded him to preach repentance to Nineveh, but he initially fled to Tarshish.
• Jonah was swallowed by a great fish, prayed, and was eventually released.
• He preached in Nineveh, the people repented, and God spared the city, teaching Jonah about mercy.

—

What is the Biblical Meaning of the Name Jonah?

The name Jonah comes from the Hebrew word “Yonah,” which means “dove.” In biblical symbolism, the dove often represents peace, purity, and the presence of the Holy Spirit. For instance, in the story of Noah’s Ark, a dove brings back an olive branch as a sign of the end of God’s judgment and the restoration of peace (Genesis 8:11).

In the context of Jonah’s story, the meaning of his name can be seen as ironic and illustrative. Doves are typically associated with gentle and peaceful attributes, whereas Jonah’s mission involved proclaiming impending judgment on the wicked city of Nineveh. Moreover, Jonah’s initial reluctance and attempt to flee from God’s command contrasts with the dove’s symbolism of obedience and peace. Despite his initial disobedience, Jonah ultimately fulfills his mission, bringing a message of repentance that leads to peace between Nineveh and God.

Furthermore, the name Jonah highlights the broader theme of God’s mercy and willingness to restore peace even with those who have been enemies, such as the Ninevites. The dove as a symbol of peace aligns with the eventual outcome of Jonah’s mission, where God’s mercy triumphs over judgment.

Let us summarize

• The name Jonah means “dove” in Hebrew.
• Doves symbolize peace, purity, and the presence of the Holy Spirit.
• The name contrasts with Jonah’s initial reluctance to obey God’s command.
• It underscores the theme of divine mercy and peace in Jonah’s mission to Nineveh.

—

Why Did Jonah Try to Flee from God’s Command?

Jonah’s attempt to flee from God’s command can be understood through several theological and psychological lenses. The primary reason given in the biblical narrative is Jonah’s fear and reluctance to see God’s mercy extended to the Ninevites, whom he viewed as enemies of Israel.

Fear of the Assyrians:

Nineveh was the capital of the Assyrian Empire, known for its brutality and oppression of Israel. Jonah might have feared for his safety, anticipating a hostile reception from the Ninevites. His mission involved delivering a message of impending judgment, which could have been met with severe resistance or violence.

Nationalistic Zeal:

Jonah’s reluctance also reflects a deep-seated nationalistic zeal. He did not want to see the enemies of Israel spared from divine judgment. As an Israelite prophet, Jonah likely harbored a desire for God to punish Israel’s enemies rather than forgive them. His flight to Tarshish can be seen as an attempt to thwart God’s plan for Nineveh’s repentance and preservation.

Understanding of God’s Mercy:

In Jonah 4:2, after God spares Nineveh, Jonah reveals his true motive for fleeing: I knew that you are a gracious and compassionate God, slow to anger and abounding in love, a God who relents from sending calamity. Jonah feared that God’s mercy would prevail if the Ninevites repented. This knowledge of God’s character and his mercy made Jonah reluctant to deliver a message that could lead to the salvation of a hated enemy.

Personal Conflict:

Jonah’s actions also highlight a personal and theological conflict. He struggled with the tension between God’s justice and mercy. Jonah’s attempt to flee represents a refusal to accept God’s inclusive compassion that extends beyond Israel to other nations, even those perceived as adversaries.

Let us summarize

• Jonah feared for his safety due to Nineveh’s brutal reputation.
• His nationalistic zeal made him reluctant to see Israel’s enemies spared from judgment.
• Jonah knew God’s character as merciful and compassionate and feared Nineveh’s repentance would lead to their preservation.
• His flight reflects a personal conflict with accepting God’s inclusive mercy.

—

How Does the New Testament Refer to the Story of Jonah?

The New Testament refers to the story of Jonah primarily in the Gospels of Matthew and Luke, where Jesus Himself draws parallels between Jonah’s experience and His own ministry, death, and resurrection. These references serve to highlight significant theological themes and prophetic fulfillments.

Sign of Jonah:

In Matthew 12:38-41 and Luke 11:29-32, Jesus responds to the Pharisees and teachers of the law who ask for a sign. He tells them, A wicked and adulterous generation asks for a sign! But none will be given it except the sign of the prophet Jonah. Jesus explains that just as Jonah was in the belly of the great fish for three days and three nights, so the Son of Man will be in the heart of the earth for three days and three nights. This analogy underscores the parallel between Jonah’s deliverance from the fish and Jesus’ resurrection from the dead.

Call to Repentance:

Jesus also uses the story of Jonah to emphasize the call to repentance. In Matthew 12:41, He states, The men of Nineveh will stand up at the judgment with this generation and condemn it; for they repented at the preaching of Jonah, and now something greater than Jonah is here. This comparison highlights the greater significance of Jesus’ message and ministry. Despite being a reluctant prophet, Jonah’s message led to Nineveh’s repentance. Jesus, being greater than Jonah, calls for a deeper, more profound repentance.

Judgment and Mercy:

The New Testament references to Jonah underscore themes of judgment and mercy. Just as Nineveh faced judgment but received mercy upon repentance, Jesus’ message includes both a warning of judgment and an offer of divine mercy. His reference to Jonah serves as a reminder of God’s willingness to forgive those who turn from their sins, extending the opportunity for repentance to all.

Prophetic Fulfillment:

By referring to Jonah, Jesus affirms the continuity of God’s salvific plan through the prophets, culminating in His own life, death, and resurrection. The sign of Jonah points to Jesus as the ultimate fulfillment of God’s promises, bringing redemption not only to Israel but to all humanity.

Let us summarize

• The New Testament references Jonah in Matthew 12:38-41 and Luke 11:29-32.
• Jesus compares Jonah’s three days in the fish to His own death and resurrection, calling it the sign of Jonah.
• The story of Jonah emphasizes the call to repentance and highlights the greater significance of Jesus’ message.
• It underscores themes of judgment and mercy and points to Jesus as the fulfillment of God’s salvific plan.

—

What Are Some Common Misconceptions of the Book of Jonah?

The Book of Jonah is a fascinating narrative often subject to various misconceptions. These misconceptions can stem from literal interpretations, misunderstandings of its theological messages, or cultural depictions that have shaped popular perceptions.

Misconception 1: Jonah and the “Whale”:

One of the most prevalent misconceptions is that Jonah was swallowed by a whale. The Hebrew text actually refers to a “great fish” (dag gadol), not specifically a whale. This distinction is significant as it emphasizes the miraculous nature of the event rather than the biological specifics. The term “whale” became popular through later translations and cultural adaptations, but the original text leaves the species of the creature ambiguous.

Misconception 2: Simplistic Morality Tale:

Another misconception is viewing the Book of Jonah merely as a simplistic morality tale about obedience. While Jonah’s disobedience and eventual compliance are central themes, the book delves much deeper into complex theological and moral issues such as God’s mercy, the nature of repentance, and the universal scope of divine compassion. Reducing the narrative to a simple lesson on obedience overlooks these profound themes.

Misconception 3: Jonah’s Reluctance as Cowardice:

Many interpret Jonah’s attempt to flee to Tarshish as an act of cowardice. However, a closer reading suggests that Jonah’s reluctance was not due to fear of the Ninevites but rather his reluctance to see God’s mercy extended to Israel’s enemies. Jonah knew of God’s compassionate nature and was dismayed at the prospect of Nineveh’s potential repentance and forgiveness, reflecting a more complex motivation rooted in nationalistic and theological concerns.

Misconception 4: Historical vs. Allegorical Interpretation:

There is a misconception that the Book of Jonah must be read either purely as historical fact or as pure allegory. In reality, the book contains elements that invite both historical and allegorical interpretations. The miraculous events and the didactic nature of the story suggest it serves a theological purpose that transcends simple historical recounting, conveying deeper truths about God’s character and human nature.

Misconception 5: Sole Focus on Jonah’s Failure:

Focusing solely on Jonah’s failures—his disobedience and anger—can obscure the broader narrative arc that includes Jonah’s eventual obedience, the repentance of Nineveh, and God’s compassionate response. This narrow focus misses the transformative power of God’s mercy and the significant message of repentance and forgiveness that is central to the book.

Let us summarize

• The misconception that Jonah was swallowed by a whale instead of a “great fish” stems from later translations.
• Viewing the book as a simplistic morality tale overlooks its complex theological themes.
• Jonah’s reluctance is often misinterpreted as cowardice rather than a reluctance to see God’s mercy extended to enemies.
• The book invites both historical and allegorical interpretations, not strictly one or the other.
• Solely focusing on Jonah’s failures misses the broader narrative of repentance, mercy, and transformation.

—

How is Jonah’s Story Viewed in Jewish Tradition?

In Jewish tradition, the story of Jonah holds significant theological and moral lessons, and it is particularly important during Yom Kippur, the Day of Atonement. The narrative is read during the afternoon service, emphasizing themes of repentance, divine mercy, and the universal scope of God’s compassion.

Yom Kippur and Repentance:

The inclusion of Jonah’s story in the Yom Kippur liturgy underscores its themes of teshuvah (repentance) and God’s willingness to forgive. Jonah’s preaching to Nineveh and the city’s subsequent repentance serve as powerful reminders of the potential for redemption. The story highlights that sincere repentance, accompanied by a change of behavior, can lead to divine forgiveness, a central theme of Yom Kippur.

Divine Compassion and Justice:

Jewish interpretation often focuses on the balance between divine justice and mercy. Jonah’s reluctance to deliver God’s message to Nineveh reflects a struggle with the concept of God’s mercy extending even to Israel’s enemies. Jewish tradition uses this narrative to illustrate that God’s compassion is not limited by national boundaries and that divine justice is tempered by mercy.

Prophetic Role and Human Agency:

Jonah’s story is also seen as a commentary on the role of the prophet and the complexity of human agency. Jonah’s initial flight and subsequent obedience highlight the challenges prophets face in fulfilling their divine missions. His story encourages reflection on the responsibilities and difficulties inherent in responding to God’s call.

Universalism vs. Particularism:

The narrative of Jonah is sometimes interpreted within the context of the tension between universalism and particularism in Jewish thought. Jonah’s mission to Nineveh, a foreign city, underscores the idea that God’s concern extends beyond Israel to all nations. This universalist message is balanced with the particularistic understanding of Israel’s unique covenant relationship with God.

Midrashic Interpretations:

Jewish tradition includes various Midrashic interpretations of Jonah’s story, adding layers of meaning and nuance. For example, some Midrashim explore Jonah’s motivations, the nature of the great fish, and the significance of Nineveh’s repentance. These interpretations enrich the understanding of the narrative and its application to Jewish life and spirituality.

Let us summarize

• Jonah’s story is central to the Yom Kippur liturgy, emphasizing repentance and divine mercy.
• Jewish tradition highlights the balance between divine justice and mercy, showing God’s compassion for all nations.
• The story reflects on the prophetic role and the challenges of human agency in responding to God’s call.
• It addresses the tension between universalism and particularism, showing God’s concern for all humanity.
• Midrashic interpretations add depth and nuance, exploring motivations, symbolism, and the broader significance of the narrative.

—

What Did Early Church Fathers Say About Jonah?

The early Church Fathers saw in Jonah a powerful prefiguration of Christ’s death and resurrection. Just as Jonah spent three days in the belly of the great fish before being delivered, so too did our Lord spend three days in the tomb before rising to new life. This parallel was not lost on the Fathers, who saw in Jonah’s story a foreshadowing of the paschal mystery at the heart of our faith.

Many of the Fathers also reflected deeply on Jonah’s initial reluctance to follow God’s call. They saw in this a mirror of our own hesitation and fear when faced with God’s challenging invitations in our lives. Yet they also emphasized how God’s mercy pursued Jonah, just as it pursues each of us. The great fish, in their view, was not simply a punishment, but a means of God’s saving grace – bringing Jonah back to his mission when he had turned away.

The Fathers found in Jonah’s preaching to Nineveh a model for the Church’s own mission of evangelization. They marveled at how God could use even a reluctant prophet to bring about the conversion of an entire city. This spoke to them of the power of God’s word, which can bear fruit even when we feel inadequate as its messengers.

At the same time, the early Church writers did not shy away from Jonah’s flaws. They saw in his anger at God’s mercy toward Nineveh a cautionary tale about the danger of self-righteousness. Jonah’s story reminded them – and reminds us – that God’s compassion often exceeds our own limited understanding.

Ultimately, the Fathers saw the book of Jonah as a profound testimony to God’s universal love and desire for the salvation of all peoples. The conversion of Nineveh pointed toward the day when the Gospel would be proclaimed to all nations.

What Are the Different Scholarly Views on the Historicity of Jonah’s Story?

Some scholars, drawing on archaeological and historical evidence, argue for a literal interpretation of Jonah’s story. They point to the specific details provided, such as the name of the Assyrian capital Nineveh, as indicators of historical accuracy. These researchers suggest that extraordinary events, like Jonah’s survival in the great fish, while miraculous, should not be dismissed outright as impossible.

Other biblical experts, however, view the book of Jonah primarily as a divinely inspired parable or allegory. They note literary elements that seem to point to a more symbolic interpretation. The exaggerated size of Nineveh described in the text, for instance, may be seen as a literary device rather than a historical claim. These scholars often emphasize the profound theological and moral lessons conveyed by the story, seeing its enduring value in its spiritual truths rather than its historical details.

A middle ground is occupied by those who see elements of both history and literary creation in Jonah’s account. They suggest that the story may be based on historical events or persons but has been shaped and embellished to convey deeper spiritual messages. This view respects both the historical context of the narrative and its clear theological purposes.

Some researchers have explored psychological interpretations of Jonah’s story, seeing in it a profound exploration of human nature and our relationship with God. The great fish, in this view, might represent the depths of our own psyche, where we wrestle with God’s call and our own resistance.

It’s important to note that scholarly opinions on this matter have evolved over time, influenced by new archaeological discoveries, advances in literary analysis, and changing perspectives on the nature of biblical literature. The debate remains active and nuanced.

As people of faith, we must remember that the truth and power of Scripture is not dependent on proving its historical accuracy in every detail. The story of Jonah, whether understood as literal history or inspired parable, continues to speak profound truths about God’s mercy, our human tendency to resist divine calls, and the universal scope of God’s love.

Let us approach these scholarly discussions with humility and openness, always seeking to deepen our understanding of God’s word. At the same time, let us not lose sight of the central message of Jonah – that God’s compassion extends to all people and that we are called to be instruments of that mercy in our world today.

What is the Catholic Church’s Stance on the Book of Jonah?

The Catholic Church embraces the Book of Jonah as an integral part of the inspired Word of God. We recognize its place within the canon of Scripture and its profound spiritual significance. However, it’s important to understand that the Church allows for a range of interpretations regarding the precise nature of the book.

The Catechism of the Catholic Church, while not addressing Jonah specifically, provides guidance on how we are to approach Scripture in general. It reminds us that “the books of Scripture firmly, faithfully, and without error teach that truth which God, for the sake of our salvation, wished to see confided to the Sacred Scriptures” (CCC 107). This principle applies to Jonah as it does to all biblical books.

The Church recognizes that different literary genres are present in the Bible, and that not all passages are meant to be read as literal historical accounts. The Pontifical Biblical Commission, in its document “The Interpretation of the Bible in the Church” (1993), encourages us to pay attention to the literary forms and cultural contexts of biblical texts to better understand their meaning.

In the case of Jonah, many Catholic scholars see it as a prophetic narrative that uses elements of parable or allegory to convey profound spiritual truths. This doesn’t diminish its inspired nature or its importance; rather, it invites us to engage more deeply with its theological and moral teachings.

The Church has always seen in Jonah a powerful prefiguration of Christ’s death and resurrection. Jesus himself refers to “the sign of Jonah” (Matthew 12:39-40), drawing a parallel between Jonah’s three days in the fish and his own time in the tomb. This typological reading has been a constant in Catholic tradition.

At the same time, the Church encourages ongoing scholarly study of Scripture, including historical and literary analysis. These academic pursuits, when conducted in a spirit of faith, can enrich our understanding of God’s word.

Ultimately, the Church invites us to approach Jonah – and all of Scripture – with both faith and reason. We are called to engage our intellects in understanding these sacred texts, while also opening our hearts to the spiritual message they convey.

The story of Jonah, whether understood as historical fact or inspired parable, speaks to us of God’s boundless mercy, the universality of His call to repentance, and our own struggles to follow God’s will. These truths remain powerful and relevant, regardless of how we understand the book’s literary nature.

Let us, then, receive the Book of Jonah as a gift from God, allowing it to challenge and inspire us. May it move us to greater trust in God’s mercy, openness to His call, and willingness to share His love with all people – even those we might consider beyond redemption. For in Christ, as Jonah’s story reminds us, God’s saving love knows no bounds.

What is the Psychological Interpretation of the Book of Jonah?

Many psychologists and biblical scholars have found in Jonah’s narrative a profound exploration of the human psyche. They see in his struggles a reflection of our own inner conflicts and growth. Let us consider some of these interpretations with open minds and hearts.

Jonah’s initial flight from God’s call has been seen as a symbol of our own tendency to avoid difficult tasks or uncomfortable truths. How often do we, like Jonah, try to run from the challenges God places before us? This avoidance can lead us into our own metaphorical “belly of the fish” – a place of darkness and introspection where we are forced to confront our fears and limitations.

The great fish itself has been interpreted as a symbol of the unconscious mind. Jonah’s time within it represents a period of deep psychological transformation. In this view, Jonah’s prayer from within the fish symbolizes the process of bringing unconscious material into conscious awareness – a key step in psychological growth and healing.

Jonah’s anger at God’s mercy toward Nineveh has been seen as an example of what psychologists call “cognitive dissonance.” Jonah’s expectations and desires (for Nineveh’s punishment) clash with the reality of God’s compassion, causing him psychological distress. This reminds us of how our own rigid thinking patterns can lead to inner turmoil when confronted with a reality that doesn’t match our expectations.

Some interpreters have seen in Jonah’s story a pattern similar to the stages of grief described by modern psychology. Jonah moves through denial (of God’s call), anger (at God’s mercy), bargaining (in his prayer), depression (under the withered plant), and finally, perhaps, acceptance of God’s will.

The rapid conversion of Nineveh has been viewed by some as a projection of Jonah’s own need for inner transformation. In this reading, the city becomes a symbol of Jonah’s own psyche, with its potential for both destruction and renewal.

Jonah’s preoccupation with the plant that shelters him, and his despair when it withers, can be seen as an exploration of our human tendency to seek comfort in external things rather than in God. This episode invites us to examine our own attachments and the sources of our security.

These psychological interpretations need not conflict with our faith. Rather, they can enrich our understanding of Scripture and help us apply its lessons to our own lives. They remind us that the Word of God speaks not only to our spirits but to our whole being, including the complex workings of our minds.

As we reflect on these psychological dimensions of Jonah’s story, let us be open to what they might reveal about our own inner lives. Where are we resisting God’s call? What unconscious fears or prejudices might be holding us back from fully embracing God’s mercy – for ourselves and for others?

May the story of Jonah, illuminated by these psychological insights, help us to grow in self-awareness and in our relationship with God. Let it inspire us to embark on our own inner journeys of transformation, trusting in the God who pursues us with relentless love and calls us to ever-greater wholeness in Christ.

Bibliography:

Adams, J. (2016). The Pope as Secret Agent? International Journal of Intelligence and CounterIntelligence, 29, 836–840.

Ammann, A., & Kennerley, S. (2019). Introduction to the Special Issue on: The Reception of the Church Fathers and Early Church Historians in the Renaissance and the Reformation, c. 1470–1650. International Journal of the Classical Tradition, 27, 271–276.

Attard, S. (2023). The Multifaceted Reception of the Torah by Early Church Fathers. Religions.

Aurora, T., Rawlinson, F., & Valkenberg, W. (2021). Messianic Judaism’s Alternative to Supersession and the Ecclesia.

Australian Churches at War: Attitudes and Activities of the Major Churches, 1914–1918 . By Michael McKernan. Sydney: Catholic Theological Faculty and Australian War Memorial, 1980. vi + 207 pp. $15.00. (n.d.).

Barsella, S. (2014). Ars and theology: work, salvation, and social doctrine in the early church fathers.

Belga, J. (2009). JONAH OR CONVERSION IN THE OFFING.

Bercot, D. (1998). A Dictionary of Early Christian Beliefs: A Reference Guide to More Than 700 Topics Discussed by the Early Church Fathers.

Bokovoy, D. E. (2006). The Bible vs. the Book of Mormon: Still Losing the Battle. The FARMS Review.

Bounds, C. T. (2012). The Scope of the Atonement in the Early Church Fathers.

Brooten, B. (2019). 11. Tortures in Hell: Early Church Fathers on Female Homoeroticism. 303–358.

Burtchaell, J. (2001). Book Reviews¯: The Catholic Moral Tradition Today: A Synthesis, by Charles E. Curran. Washington, D.C.: Georgetown University Press, 1999. 268 pp. hb. 60. pb. 19.95. ISBN 0-87840-716-2. ISBN 0-87840-717-0. Studies in Christian Ethics, 14, 95–98.

Cervone, C. (2022). Book Review: Piers Plowman and the Reinvention of Church Law in the Late Middle Ages. Irish Theological Quarterly, 87, 69–71.

Cherry, C. (1997). The Primitive Church in the Modern World . Edited by Richard T. Hughes. Urbana, III.: University of Illinois Press, 1995. xviii + 229 pp. 34.95 cloth; 14.95 paper. Church History: Studies in Christianity and Culture, 66, 418–420.

Childs, B. (1958). Jonah: A Study in Old Testament Hermeneutics. Scottish Journal of Theology, 11, 53–61.

Chul-Bae. (2012). The meaning of the hairesis in the early Church Fathers. 1–14.

Coleman, J. (2015). Book Review: The Catholic Labyrinth: Power, Apathy, and a Passion for Reform in the American Church. By Peter McDonough. Theological Studies, 76, 204–206.

Corkery, P. (2004). Book Reviews: Catholic Social Teaching. Irish Theological Quarterly, 69, 92–93.

Cunningham, L. (1970). Book Review: The Future of Roman Catholic Theology. Theological Studies, 31, 363–365.

Curran, C. (1999). The Catholic Moral Tradition Today: A Synthesis. Author’s Response. HORIZONS A, 26, 353–358.

Daley, B. (2007). Eschatology in the Early Church Fathers.

Dowler, E. (2020). Book Review: Antonio Autiero and Laurenti Magesa (eds), The Catholic Ethicist in the Local Church. Studies in Christian Ethics, 33, 569–572.

Echeverria, E. (2017). D’Costa’s Hermeneutics. Nova et Vetera, 15, 255–290.

Eden, B., & Services, A. L. (2013). Early Church Fathers Protestant edition. Electronic Resources Review, 2.

Efendi, A. M. (2022). Conflict of Science and Religion: Islam and Sciences.

Ellens, J., & Rollins, W. G. (2004). Psychology and the Bible¯: a new way to read the Scriptures.

Farren, J. (2017). The Beginning of Eternal Life: The Dynamic Faith of Thomas Aquinas, Origins and Interpretation by James A. Mohler, S. J. (review). The Thomist: A Speculative Quarterly Review, 33, 367–368.

Finocchiaro, M. (2008). The Church and Galileo. The Catholic Historical Review, 94, 260–282.

Freitas, G. N. (2022). How to do things with the Church Fathers: Mary Magdalene and anti-Calvinist court rhetoric in Lancelot Andrewes’s Easter Sermons (1620-22). Seventeenth Century, 37, 519–534.

Fuller, S. (2002). A Catholic Stance toward Scientific Inquiry for the 21st Century. Boston Studies in the Philosophy of Science, 225, 403–410.

Garneau, J. F. (2004). FDR, the Vatican, and the Roman Catholic Church in America, 1933-1945 (review). The Catholic Historical Review, 90, 361–365.

Giordani, I., & Zizzamia, A. I. (1945). The social message of the early church fathers. 6, 112.

Goldhagen, D. (2003). A moral reckoning¯: the role of the Catholic Church in the Holocaust and its unfulfilled duty of repair. Foreign Affairs, 82, 167.

Green, S. K. (2019). The Formative Years. The Third Disestablishment.

Haughey, J. C. (2011). Book Review: The Trinity and an Entangled World. Theological Studies, 72, 207–209.

Hayden, J. (2018). Not to Teach Any Different Doctrine: Examining the Doctrines of the Early Latter-day Saints Movement and the Church Fathers.

Heerden, W. V. (2003). Psychological interpretations of the book of Jonah. Old Testament Essays, 16, 717–729.

Hinson, E. (1980). The Early church fathers.

Howard, K. W. (2022). Excommunicating the Faithful: Jewish Christianity in the Early Church. GCRR Press.

Jay, J. (2023). Death, Power, and Apotheosis in Ancient Egypt: The Old and Middle Kingdoms. History: Reviews of New Books, 51, 2–4.

John Chrysostom . Introduced and translated by Wendy Mayer and Pauline Allen. The Early Church Fathers. New York: Routledge, 2000. x + 230 pp. $24.99 paper. (n.d.).

Jullien, F. (2013). Frederik G. McLeod. Theodore of Mopsuestia (The Early Church Fathers).

Krom, M. P. (2021). Orestes Brownson For and Against America. The Catholic Social Science Review, 26, 89–98.

Laird, R. (2014). Book Review: Evangelical Theology: A Biblical and Evangelical Theology. By Michael F. Bird. Theological Studies, 75, 949–950.

Lasine, S. (2016). Jonah’s Complexes and Our Own: Psychology and the Interpretation of the Book of Jonah. Journal for the Study of the Old Testament, 41, 237–260.

López, D. (2004). Separatist Christianity: Spirit and Matter in the Early Church Fathers.

Marius, R. (1968). Thomas More and the Early Church Fathers. Traditio, 24, 379–407.

Melencio, G. E. (2011). Philippines. Growth and decline: Essays on Philippine church history . By John N. Schumacher S.J. Manila: Ateneo de Manila Press, 2009. Pp. 291. Abbreviations, References, Index. Journal of Southeast Asian Studies, 42, 365–367.

Meredith, A. (2008). Evagrius Ponticus (The Early Church Fathers). By A. M. Casiday. The Heythrop Journal, 49, 327–328.

Moore, J. (2002). Acts of Faith: The Catholic Church in Texas, 1900-1950.

Murphy, T. (2016). Book Review: Patriotism and Piety: Federalist Politics and Religious Struggle in the New American Nation. By Jonathan J. Den Hartog. Theological Studies, 77, 536–536.

Nicgorski, W. J. (2011). An Introduction to Yves R. Simon’s The Doctrinal Issue Between the Church and Democracy. Logos: A Journal of Catholic Thought and Culture, 14, 122–131.

O’donoghue, N. (2021). Book Review: Ireland’s Empire: The Roman Catholic Church in the English-Speaking World, 1829–1914. Irish Theological Quarterly, 86, 304–305.

Ormerod, N. (2018). Book Review: Beyond Dogmatism and Innocence: Hermeneutics, Critique, and Catholic Theology. Irish Theological Quarterly, 83, 371–372.

Papandrea, J. L. (2012). Reading the Early Church Fathers: From the Didache to Nicaea.

Petcu, L. (2017). Early Church Fathers on Repentance and Confession of Sins.

Pierce, R. (2020). Authoritarian Populism and the Republic of Heaven in Philip Pullman’s. English Studies in Africa, 63, 59–71.

Přibyl, S. (2023). Disciplinary Procedures in the Early Church. Biuletyn Stowarzyszenia Kanonistów Polskich.

Riley, D. (2011). LibGuides: Early Church Fathers – Basic: Your Librarian.

Robson, M. (2016). Who Do We Think We Are? How Catholic Priests Understand Themselves Today by Christopher A. Fallon (review). Toronto Journal of Theology, 31, 281–282.

Rorem, P. (1998). Maximus the Confessor . By Andrew Louth. The Early Church Fathers. London: Routledge, 1996. x + 230 pp. n.p. Church History: Studies in Christianity and Culture, 67, 354–354.

Ruff, M. (2004). A Moral Reckoning: The Role of the Catholic Church in the Holocaust and Its Unfulfilled Duty of Repair (review). The Catholic Historical Review, 90, 153–154.

Rychlak, R. J. (2003). A Moral Reckoning: The Role of the Catholic Church in the Holocaust and Its Unfulfilled Duty of Repair (review). The Catholic Historical Review, 89, 327–333.

Senander, A. (2012). Scandal:The Catholic Church and Public Life.

Sherwood, Y. (1997). Rocking the Boat: Jonah and the New Historicism. Biblical Interpretation, 5, 364–402.

Ska, J. (2009). JONAH OR CONVERSION IN THE OFFING. 36, 247–263.

Smith, T. J. (2011). A dialogue about the South African here and now with the legacies of the early church fathers as interlocutors. Nederduitse Gereformeerde Teologiese Tydskrif, 52.

Staffelbach, D. H. (2014). Clerical Celibacy and the Influence of the Early Church Fathers.

Stewart, A. E. (2014). Book Review: Reading the Early Church Fathers: From the Didache to Nicaea. Biblical Theology Bulletin, 44, 169–170.

Swift, L. (1999). Ambrose: The Early Church Fathers. Journal of Early Christian Studies, 7, 315–316.

The Apostolic Fathers and the Early Church Fathers. (2020). Christianity and the Christian Church of the First Three Centuries.

The Catholic Church and Catholic Schools In Northern Ireland: The Price of Faith . By Michael McGrath. Dublin: Irish Academic, 2000. xx + 330 pp. $57.50 cloth. (n.d.).

The Ukrainian Greek Catholic Church and the Soviet State (1939–1950). By Bohdan R. Bociurkiw. Edmonton: Canadian Institute of Ukrainian Studies Press, 1996. xvi + 310 pp. $39.95 cloth. (n.d.).

The Vatican and the Holocaust: The Catholic Church and the Jews during the Nazi Era . Edited by Randolph L. Braham. New York: Rosenthal Institute for Holocaust Studies, distributed by Columbia University Press, 2000. vi + 137 pp. $35.00 cloth. (n.d.).

Thomas, C. (2021). Discerning Persons: Profound Disability, the Early Church Fathers, and the Concept of the Person in Bioethics by Pia Matthews. The National Catholic Bioethics Quarterly, 21, 177–180.

Thompson, G. L. (2019). The Daughter of the Word: What Luther Learned from the Early Church and the Fathers. Perichoresis, 17, 41–56.

Torrance, A. (2021). Conscience in the Early Church Fathers. 93–111.

Tyson, P. (2013). Hear the ancient wisdom: A meditational reader for the whole year from the early church fathers up to the pre-reformation [Book Review]. China Perspectives, 27.

Valodzín, U. (2018). Russian homophobia from Stalin to Sochi. European Review of History, 26, 543–544.

VanMaaren, J. (2013). The Adam-Christ Typology in Paul and Its Development in the Early Church Fathers. Tyndale Bulletin.

Weissmuller, T. (2010). Evangelization and religious freedom¯: ad gentes, dignitatis humanae, Stephen B. Bevans and Jeffrey Gros¯: book reviews.

West, G. (2014). Juxtaposing Many Cattle in Biblical Narrative (Jonah 4:11), Imperial Narrative, Neo-Indigenous Narrative. Old Testament Essays, 27, 722–751.

Wodzianowska, Isbn, & Reviews, B. (2019). on Lithuanians in the acadeMY and the BooK.

Wright, D. F. (2018). John Knox and the Early Church Fathers. John Knox and the British Reformations.

Zaprometova, O. (2009). Experiencing the Holy Spirit: A Pentecostal Reading of the Early Church Fathers Part 1: Gregory the Theologian. Journal of the European Pentecostal Theological Association, 29, 13–14.

Zaprometova, O. (2010). Experiencing the Holy Spirit: A Pentecostal Reading of the Early Church Fathers Part 2: Isaac of Nineveh and Simeon the New Theologian. Journal of the European Pentecostal Theological Association, 30, 1–19.

ÐÅальнов, П. Ю. (2024). Terminology of Personality (Personhood) of Early Christian fathers and teachers of the Eastern Church of the 2nd — early 4th centuries. Христианское Чтение.