基督教神学中鸽子的象征意义

”

Adnan, M. (2022). Prediction in The Holy Bible and Prophet Mohammad Traditions (PBUH): A Contrastive Study. Journal of the College of Basic Education.

Allison, C. S. (2016). The Significance of Blood Sacrifice in the Old Testament. African Research Review, 10, 46–60.

Andrejić, Ž. R. (2013). The painting of the Veluća’s church. 445–480.

Binger, T. (1997). Asherah: Goddesses in Ugarit, Israel and the Old Testament.

Blondheim, M., & Rosenberg, H. (2024). Nature’s Apostle: The Dove as Communicator in the Hebrew Bible, from Ararat to Nineveh. Religions.

Blubaugh, T. (2020). Bible Study Guide for Beginners (The Bible Study Book 1).

Boaheng, I. (2024). A Christological Reflection on Yom Kippur from an Akan Christian Perspective. Scriptura.

Breyfogle, C. M. (1910). The Religious Status of Woman in the Old Testament. The Biblical World, 35, 405–419.

Chadwick, H. (2023). Studies on Ancient Christianity.

Choi, J.-W. (2024). The Sacrifice of Family Loss Trauma and Symbolic Psychological Healing Process: Comparison Between the Film Midsommar Sacrifice and the Old Testament Ritual. Theology and Praxis.

Costanza, J. R. D. S. (2013). Os sacramentos na igreja antiga. 18, 25–39.

Davis, G. T. B. (1931). Fulfilled prophecies that prove the Bible.

Degórski, B. (2023). Uwagi dotyczące miejsc kultu w okresie starożytności chrześcijańskiej. Studia Teologii Dogmatycznej.

Doger, L., & Borstlap, C. (2022). Love is Blind! in Byzantium. The Blind Cupid Figure in Byzantine Art Through The Middle Ages. Sanat Tarihi Dergisi.

Fox, J. (1896). The Song of Songs. The Expository Times, 7, 224–225.

Furman, R. (2021). Changing Relations between Prophets and Rulers in the Bible. Review of Rabbinic Judaism.

Godbey, A. H. (1925). Field-Spirits in the Old Testament. The American Journal of Semitic Languages and Literatures, 41, 280–280.

Hajdukiewicz, H., Mateja, L., & Radecki-Pawlik, A. (2017). Rzeka jako symbol Kościoła. Peregrinus Cracoviensis.

Hiscock, N. (2000). The Wise Master Builder: Platonic Geometry in Plans of Medieval Abbeys and Cathedrals.

HlNSON, E. G., Matthew, Luke, & Babcock, W. S. (1984). BOOKNOTES 429 illuminating parallel for an in-depth study of early Christian history. A table outlining concurrent dates, a glossary of deities and rites at Rome, a general index, and a bibliographical essay heighten its utility. Wake Forest University. Church History: Studies in Christianity and Culture, 53, 429–430.

Hroboň, B. (2012). General Objections to Modern Interpretations of Cult-Critical Texts in the Old Testament. 3, 183–189.

Jurković, I., & Pavičić, I. P. (2020). Nova interpretacija sadržaja slike Lazzara Bastianija u samostanu sv. Frane u Zadru. Radovi Zavoda Za Hrvatsku Povijest Filozofskoga Fakulteta Sveučilišta u Zagrebu.

Larsen, D. J. (2013). Angels among Us: The Use of Old Testament Passages as Inspiration for Temple Themes in the Dead Sea Scrolls. 5, 91–110.

Levy, E. (2021). A History of Art History, by Christopher S. Wood. The Art Bulletin, 103, 160–163.

Lockyer, H. (1973). All the Messianic Prophecies of the Bible.

Lundahl, C. R. (1999). Parallels Between Near-Death Experience Prophetic Visions and Prophecies from the Bible and Mormon Holy Writ. Journal of Near-Death Studies, 17, 193–203.

Makhonina, V. A. (2022). Sketch God the Father beholding dead Christ of Vladimir L. Borovikovsky as a synthesis of the western European and the Orthodox tradition. Scientific and Analytical Journal Burganov House. The Space of Culture.

Milanovic, L. (2023). Ever ready throne: Reassessing the role of hetoimasia in the church of the virgin Eleousa in Veljusa. Zbornik Radova Vizantološkog Instituta.

Millar, W. R. (1979). The Prophecies against Foreign Nations in the Bible. Journal of Biblical Literature, 98, 427.

Montang, R. D., Andi, S., Anthoni, J., Wattimury, W. A., Elias, T. F. E., & Watak, S. R. (2023). The Holy Bible as the Word of God. Pharos Journal of Theology.

Mullins, E. Y. (1916). Book Review: Bible Prophecies and the Plain Man. Review & Expositor, 13, 124–125.

Nababan, S. (2023). Thanksgiving Sacrifice. African Journal of Culture, History, Religion and Traditions.

Nesterova, O. E. (2024). Specific differences in the approach to the use of old testament imagery in early Christian exegesis and iconography. St. Tikhons’ University Review.

Nuri, J., & Hamad, K. (2023). Resurrection after death between religious myths and the Old Testament. Islamic Sciences Journal.

Osadcha, O. (2021). Strategies of Representing Christian Imagery And Motives in the Art of Kharkiv in the Late Soviet Period. 100–110.

Snaith, N. (1957). Sacrifices in the Old Testament1). Vetus Testamentum, 7, 308–317.

The Oxford Handbook of Wisdom and the Bible. (2021).

The Syriac Version of the Old Testament: An Introduction . By M. P. Weitzman. University of Cambridge Oriental Publications 56. Cambridge: Cambridge University Press, 1999. xvi + 355 pp. $79.95 cloth. (n.d.).

Williams, C. C. (1961). The Spiritual Gospel: the Interpretation of the Fourth Gospel in the Early Church . By Maurice F. Wiles. Pp. x + 182. London: Cambridge University Press, 1960. 25s. The Journal of Ecclesiastical History, 12, 87–87.

Wiseman, D. (1991). Molech: a god of human sacrifice in the Old Testament . By John Day. (University of Cambridge Oriental Publications, No. 41.) pp. ix, 115. Cambridge etc, Cambridge University Press, 1989. £20.00. Journal of the Royal Asiatic Society, 1, 105–106.

Xi, L. (2023). Fulfilling Prophecies on China’s Ethnic Frontiers in Southeast Asia: Peripheral Peoples’ Encounter with Christianity in the Twentieth Century. Church History: Studies in Christianity and Culture, 92, 99–121.

Носик, І. (2023). Ukrainian Symbols and Archetypes in the Historical and Folklore Imagery of Irena Nosyk Символи та архетипи українцÑâ€ÃÂ² в Ñâ€Ã‘Ñ‚орико-фольклорних образах Ірени Носик.

Achituv, S., & Lichtenstein, R. D. (2022). Which of the Bible stories do you best remember? The significance of selected Bible stories for early childhood education students. British Journal of Religious Education, 45, 186–199.

Ã…kestam, M. (2004). Ego sum Regina celi, mater Dei¯: om nÃ¥gra medeltida bebÃ¥delsebilder och S. Birgittas uppenbarelser. Fornvännen, 99, 33–47.

Bailey, J. A., & Westfall, D. M. (2024). The Mercy Seat: An Artistic Grammar for Substitutionary Atonement. Spiritus: A Journal of Christian Spirituality, 24, 77–98.

Book, J. (2016). The Human Condition Anthropology In The Teachings Of Jesus Paul And John.

Chomos, H. (n.d.). The Challenge of Depicting Divinity: Stefano da Putignano’s Trinity.

Chung, S.-W. (2023). The Identity of a Christian University through the Academic Tradition and History of Yoenhee College. Theological Research Institute of Sahmyook University.

Culpepper, A. (2015). Fulfilment of Scripture and Jesus’ Teachings in Matthew. 49, 1–8.

Cyrek, O. (2011). Epifaniczne przedstawienia Trójcy Świętej na ikonach bizantyjskich i ruskich. Dogmat trynitarny a kanon ikonograficzny. 25, 213–237.

Cyrek, O. (2012). Przedstawienia Ducha Świętego na ikonach bizantyjskich i ruskich. Kanon ikonograficzny a dogmat teologiczny. 44, 57–71.

Droog, A. (2022). Bible Story Teachings: A Survey of Children’s Bible Stories about Creation in 19th Century Britain. Journal of Religious & Theological Information, 22, 162–174.

Dyrdin, A. (2023). New Testament Metaphors of Sea and Fire in Pyramid by L. M. Leonov. Проблемы Исторической Поэтики.

Giaro, T. (2021). Medieval Canon Lawyers and European Legal Tradition. A Brief Overview. Review of European and Comparative Law.

Heim, M. (2009). The Divine Office: Joining in the Song of the Holy Spirit. Sacred Music, 136, 40.

Herianto, Nababan, M., & Santosa, R. (2019). TRANSLATION TECHNIQUES AND THEIR IMPACT ON THE READABILITY OF TRANSLATED BIBLE STORIES FOR CHILDREN.

Jensen, R. (2011). Chapter Three. Baptismal Iconography In Ivory, Glass, And Mosaic. 85–126.

Keränen-Pantsu, R., & Ubani, M. (2018). The holistic and spiritual relevance of Bible stories among Finnish 10-year-old pupils: a classroom case study. International Journal of Children’s Spirituality, 23, 136–151.

Kim, K. (2005). The Reconciling Spirit: The Dove with Colour and Strength. International Review of Mission, 94, 20–29.

Komen, E., & Kim, R. (2023). Consultant-Checking Oral Bible Stories: A Case Study. The Bible Translator, 74, 21–41.

Kotov, A. A., & Mukhina, E. A. (2023). Epithets in Russian Spiritual Verses. Nauchnyi Dialog.

Kowalewska, O. (2024). Koncept „goÅ‚Ä…b w jÄ™zykowym obrazie Å›wiata UkraiÅ„ców, Rosjan i Polaków. Studia Ukrainica Posnaniensia.

Leyloyan-Yekmalyan, A. (2013). DEUX MODELES INSOLITES D’ICONOGRAPHIE DE LA PENTECOTE DANS LA MINIATURE DU VASPURAKAN DU XIVe -XVe SIECLES. 91–105.

Lindemann, B. (2015). Wer ist der Mönch mit dem Bart?: Ein Beitrag zur Ikonographie und zur ursprünglichen Bestimmung von Filippo Lippis Berliner Anbetung im Walde. Zeitschrift Fur Kunstgeschichte, 78, 84–93.

Lipchitz, J. (1969). Peace on Earth.

Madsen, D. (2016). Discontinuous Narrative, Ojibwe Sovereignty, and the Wiindigoo Logic of Settler Colonialism: Louise Erdrich’s Marn Wolde. Studies in American Indian Literatures, 28, 23–51.

Milanovic, L. (2023). Ever ready throne: Reassessing the role of hetoimasia in the church of the virgin Eleousa in Veljusa. Zbornik Radova Vizantološkog Instituta.

Modeong, C., Umar, D., Pinontoan, R., Warouw, A., & Kasiahe, E. M. D. (2024). MAKNA PASKAH YAHUDI DALAM HUBUNGANNYA DENGAN PASKAH KRISTEN MENURUT KITAB KELUARAN 12:1-12. Pineleng Theological Review.

Mumuni, T. (2018). Critical pedagogy in the eyes of Jesus Christ’s teachings: A historical study.

Nyanzi, S. (2023). Balancing an Unequal Partnership for Studying Ugandan Queer Refugees’ Appropriation of Bible Stories. AFRICAN JOURNAL OF GENDER AND RELIGION.

Papen, U. (2018). Hymns, prayers and Bible stories: the role of religious literacy practices in children’s literacy learning. Ethnography and Education, 13, 119–134.

Piórecka, A. (2018). Kilka uwag o wpływie hezychazmu na przedstawienie chrztu Chrystusa na przykładzie sztuki z terenów Królestwa Serbii. Vox Patrum.

Polyakov, E. O. (2024). At Midnight I Rise: The Symbolism of Midnight in the Assertion of Jewish-Christian Difference. Journal of Ecumenical Studies, 59, 1–26.

Rinawati, R. (2024). Interaction and Confrontation of Islamic Civilization with Christian Civilization Post Eastern Roman Conquest in Europe. JUSPI (Jurnal Sejarah Peradaban Islam).

Somov, A. (2018). The Dove in the Story of Jesus’ Baptism: Early Christian Interpretation of a Jewish Image. The Bible Translator, 69, 240–251.

Szirmai, J. (2018). The Anglo-Norman Bible Stories in Ms Brit. Libr. Harley 2253. Neophilologus: An International Journal of Modern and Mediaeval Language and Literature, 103, 161–170.

Tomson, P. (2015). The Song of Songs in the Teachings of Jesus and the Development of the Exposition on the Song. New Testament Studies, 61, 429–447.

Trainor, M. (2021). Amy-Jill Levine and Marc Zvi Brettler. The Bible With and Without Jesus: How Jews and Christians Read the Same Stories Differently. Studies in Christian-Jewish Relations.

Woods, D. (2013). The Agnus Dei penny of King Æthelred II: a call to hope in the Lord (Isaiah XL)? Anglo-Saxon England, 42, 299–309.

Wurfel, L. (2016). The Method And Message Of Jesus Teachings.

Xiong, W. (2023). Food Culture, Religious Belief and Community Relations: An Ethnographic Study of the Overseas Chinese Catholic. Religions.

Zavgorodnyaya, G. Yu. (2020). The Images of Mary of Egypt, Mary Magdalene and Cleopatra in Russian Literature: the Christian and the Pagan. 18, 42–63.

Кцоева, С. Г. (2022). ALARDY’S GOLD AND THE SUN OF JOHN THE BAPTIST (REFRACTION OF THE CHRISTIAN TRADITION IN THE OSSETIAN FOLK CULT). Kavkaz-Forum.