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Chia, Philip Suciadi. "An Evaluation of the Puzzled Syntax of 2 John 1: 5." Perichoresis 20, no. 4 (July 4, 2022): 123–31. http://dx.doi.org/10.2478/perc-2022-0024.
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Abstract The syntax of 2 John 1: 5 is problematic. Six manuscripts, Ψ 5. 81. 642*. 1852 l, try to solve this difficulty by emending the participle ‘γράφων’ to the indicative verb ‘γράφω’. Culy and Leedy on Greek NT diagrams, on the other hand, understand the participle ‘γράφων’ to modify ‘ἐρωτάω’. In the latter approach, the participle ‘γράφων’ serves to modify ‘εἴχομεν’. This last approach, however, is divided into two possibilities: either it functions as a participle of condition or of attendant circumstance. Three English Bibles use a participle of condition (Holman Christian Standard Bible, NET Bible, and Christian Standard Bible). The other English translations, however, employ the function of attendant circumstance participle. Despite these syntactical discrepancies, this research offers a fresh reading of the puzzled syntax of 2 John 1: 5.
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Manurung, Pangeran. "Studi Eksegetis Yohanes 1:1-18 Sebagai Apologetik Terhadap Kristologi Saksi Yehuwa." Journal Kerusso 1, no. 2 (September 5, 2016): 1–41. http://dx.doi.org/10.33856/kerusso.v1i2.49.
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Eksegesa John 1 : 1-18 shows that the Jehovah's Witness teachings deviate from the truth of the Bible and dangerous for Christians . The danger Christology of Jehovah's Witnesses should be bringing us to the prudence and discretion to reject it . It can be said that Jehovah's Witnesses do not include Christianity in accordance with the search results against their teachings . first ; they do not recognize the Bible that has been issued by the Indonesian National Bible Institute and consider if the Bible has too much harm to use their own New Translation of the Holy Scriptures that have been proven not a translation , but just a collection of interpretations and teachings of their leader alone . second ; Jehovah's Witnesses do not acknowledge Jesus as Lord and Savior only . They simply believe that salvation is obtained through belief in Jehovah and his kingdom and perform service message and follow the trial associations .
Before errors interfere Christology Christology of Jehovah's Witnesses Bible , please note that the topic of Christology is the difference between Christianity and other religions . This discussion has also become one of the topics that face many attacks from the outside or from within Christianity , either in the form of religion , philosophy , and ideology . The debate on this topic appeared since the beginning of Christianity , and give rise to a long and complex debate for nearly three centuries ( 300 years ) !! . Such debates will continue to exist throughout the period and just a rehash issues that had once appeared . And Christians should study the various debates and views of the ever emerging that are not easily fooled by the views back to this era .Eksegesa John 1 : 1-18 has been done and produce a biblical Christology and biblical correct . The truth is not in doubt because of the analysis conducted in accordance with the procedures and rules that apply in general . Now if Christology Christology of John compared with Jehovah's Witnesses, it will show a striking difference . Once observed , Christology Witnesses builds upon the interpretation of individuals who previously have had a negative Christological doctrine .
Conclusion those who think that Jesus is the firstborn of Creation ; Jesus was a human being ; Jesus is God in creating a peer ; Jesus lower than God , Jesus is the Angel Gabriel , and other Christological doctrine which basically degrading nature of Christ is a form of insult to the majesty of Christ . The Bible clearly and emphatically teaches that Christ is God incarnate , private alpha and omega , the creator of all that exists , and the equivalent of God the Father . Summing Christ as superior human or clear eldest creation is false teachings . The followers of Jehovah's Witnesses must repent. Amen
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Kubisiak, Przemysław. "Projekt Biblia Aramejska. Targum Neofiti 1." Łódzkie Studia Teologiczne 31, no. 1 (April 7, 2022): 33–39. http://dx.doi.org/10.52097/lst.2022.1.33-39.
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The Aramaic Bible is a large-scale academic project to translate the Aramaic targums to the Pentateuch (gr. πεντάτευχος) into Polish. The originator and initiator of this undertaking is the head of the Biblical Sciences Section of the John Paul II Catholic University of Lublin, Father Prof. Miroslaw Stanislaw Wróbel together with the academic staff of the section. The first part of the project will cover three Aramaic targums to the Pentateuch of the Hebrew Bible – Targum Neofiti 1 (1–5), Targum Pseudo-Jonatanus (6–10) and Targum Onkelos (11–15). A total of 15 volumes will be published, plus one introductory volume on targumic topics.
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Song, Youngmog. "An Analysis of the Afrikaans Bible Translations: Focused on 1 John 1." Journal of Biblical Text Research, no. 46 (April 30, 2020): 220–42. http://dx.doi.org/10.28977/jbtr.2020.4.46.220.
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Aliyanto, Deky Nofa. "Kajian Biblika Yesus Kristus Saksi Yang Setia Dalam Wahyu 1: 5 Serta Relevansinya Bagi Gereja Abad 1." FIDEI: Jurnal Teologi Sistematika dan Praktika 1, no. 1 (June 23, 2018): 92–114. http://dx.doi.org/10.34081/fidei.v1i1.5.
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The churches in first century, the epsitlereceiver from the Apostle of John is about the churchesthat experience some challenges internallyand eksternally. The challenges that they experienced are very difficult because those can make some part of congregations must be lost their lives for maintaining their faith to Jesus Christ.In this situation The Apostle of John write the book of revelation. Because of the book of revelation also has kind of literature letter, then the Apostle of John open his book by saying trinitarian greeting. Revelation 1: 5 specifically is the greeting from Jesus Christ The faithful witness. This greetingis relevant for the Churchesin first century. The method that is used on this epistle is by doing biblical theologyresearch with hermeneutic and assessment bible approach for understanding the meaning of texts in the beginning of writer’s context. By understanding that, will be seen the appellation for Jesus from the greeting Ἰησοῦ χριστοῦ, ὁ μάρτυς ὁ πιστόςon the Revelation 1: 5, it has relevance with churches in first century. Keywords: Bible study, The faithful witness, Revelation 1: 5, relevance, Churches in first century.AbstrakGereja abad 1 penerima surat dari Rasul Yohenes adalah gereja yang mengalami tantangan secara internal dan eksternal. Tantangan yang mereka alami sangat sulit karena menjadikan sebagian jemaat harus kehilangan nyawa demi mempertahankan iman kepada Yesus Kristus. Dalam situasi seperti inilah Rasul Yohanes menulis kitab wahyu. Oleh karena kitab Wahyu juga memiliki jenis sastra surat maka Rasul Yohanes membuka suratnya dengan salam Trinitarian. Wahyu 1: 5 secara khusus adalah salam dari Yesus Kristus Saksi Yang Setia. Salam ini relevan bagi gereja abad 1. Metode yang digunakan dalam tulisan ini adalah riset Teologi biblika dengan pendekatan hermeneutik dan pengkajian Alkitab untuk memahami makna teks dalam konteks penulis mula-mula. Dengan memahami makna teks dalam konteks penulis mula-mula akan terlihat gelar Yesus dari salam Ἰησοῦ χριστοῦ, ὁ μάρτυς ὁ πιστός dalam Wahyu 1: 5 memiliki relevansi dengan Gereja Abad 1. Kata Kunci: Kajian biblika, Saksi yang Setia, Wahyu 1: 5, Relevansi, Gereja Abad 1.
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Ulfiana, Ulfiana. "OTENTISITAS AL-QUR’AN PERSPEKTIF JOHN WANSBROUGH." Ushuluna: Jurnal Ilmu Ushuluddin 1, no. 2 (May 5, 2020): 212–31. http://dx.doi.org/10.15408/ushuluna.v1i2.15343.
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This paper discusses the views of John Wansbrough, about the authenticity of the Qur'an. The issue raised in this paper is Wansbrough's claim that the Qur'an is an imitation of the Bible. In answering the problem of library research, the researcher uses the description-analytic method through categorization or grouping in accordance with the data obtained. The study found that John Wansbrough's conclusion that the Qur'an was an imitation of the Bible was that the sources of the Qur'an were allegedly derived from previous religious sources, namely Judaism and Christianity. One of the evidences revealed by Wansbrough is by referring to the story of the Prophet Muhammad in QS. al-Isrā’: 1. According to him the story of isrā is a story taken from the previous religion, the exodus of Moses. He strengthened his opinion by explaining that the pronunciation of asrā bi ‘abdihi found elsewhere explained the story of Moses and also the next verse in the QS. al-Isrā’: 2 it shows the story of Moses.
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Natar, Asnath Niwa. "Prostitute or First Apostle? Critical Feminist Interpretation of John 4: 1-42 Over the Figure of the Samaritan Woman at Jacob's Well." Walisongo: Jurnal Penelitian Sosial Keagamaan 27, no. 1 (July 30, 2019): 99–124. http://dx.doi.org/10.21580/ws.27.1.3891.
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The Bible is indeed written in a patriarchal culture and someone finds it desperate to search for the Bible texts that support equality as it provides insufficient passages of equality between men and women. Nonetheless, to use the feminist perspectives is pivotal in searching for equality in reading the Bible texts. It helps people to learn from the efforts made by women in the Bible in order to get out of their oppression and to not take for granted of their miserable situation. Thus in this paper, the author makes a reinterpretation effort on the text of John 4, 1- 42 which has been interpreted in gender bias. The interpretation uses the historical-critical method with a hermeneutic approach to investigation (suspicion) from a feminist perspective. Hermeneutic investigative approach is an approach that reads the text critically and with assumptions (initial suspicion) about the elements of power relations that exist in the text that are dominative and investigates the text. This new approach can result in a new understanding and appreciation of the figures and actions of the Samaritan woman who has been seen as a prostitute and a sinful woman.
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DE GRUTTOLA, RAISSA. "The Union Version and the Sigao Bible: An Analysis and Comparison of Two Chinese Bibles." Journal of the Royal Asiatic Society 30, no. 1 (November 19, 2019): 147–62. http://dx.doi.org/10.1017/s1356186319000373.
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AbstractThe importance of the Mandarin Union Version for the Protestant Churches in China can be compared to the relevance acquired by the Sigao Shengjing 思高聖經 for Chinese speaking Catholics soon after its publication. The 1919 Union Version was the result of a collaboration among Protestants after a century of separation and many lone translations, while the 1968 Sigao Bible was the first version of the Bible in Chinese completed by Catholics.1 This translation project was undertaken in 1935 by the Franciscan missionary Gabriele Allegra.The purpose of this paper is to analyze and compare these two noteworthy versions. A brief introduction will present the translation process of the Union Version and of the Sigao Bible. Subsequently, some handwritten documents of Gabriele Allegra will be analyzed, to outline his attitude towards the missionary activity and the translations of the Protestants. Thereafter, some passages from the Gospel of John in the two versions will be examined and compared to analyze the features of the two translations.
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Van der Merwe, D. G. "The glory-motif in John 17:1-5: An exercise in Biblical semantics." Verbum et Ecclesia 23, no. 1 (September 6, 2002): 226–49. http://dx.doi.org/10.4102/ve.v23i1.1250.
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In John 17:1-5 a Greek noun occurs once and the verb four times. They are consequently translated as ‘glory’ and ‘glorification’ in various Bible translations. This research is an attempt to determine the various perspectives and possible semantic meanings respectively of these words in order to suggest meaningful alternatives that could be used in a dynamic-equivalent or periphrastic translation. The methodology followed is: first a look at a few lexical meanings, and an investigation of the textual and theological contexts in order to help determine the basic semantic fields of these words, followed by a more detailed examination to aid a more specific interpretation.
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Wendland, Ernst R. "Framing the Frames: A Theoretical Framework for the Cognitive Notion of “Frames of Reference”." Journal of Translation 6, no. 1 (2010): 27–50. http://dx.doi.org/10.54395/jot-ww9v6.
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In this exposition I seek to provide a theoretical background to support the notion of "frames of reference" as used in contemporary Bible translation studies. I begin by presenting an overview of "frames" from the perspective of various linguistic and literary scholars as well as a number of experts in the field of communication technology. This leads to my own development of the frames approach through a specification into ten "mini-frames" that may be used in the analysis of biblical (and other) texts. I further elaborate this concept in the area of figurative language by means of the model proposed in mental space theory. My preliminary, more technical discussion is then exemplified with reference to an analysis of John the Baptist's call to "Behold the Lamb of God!" in John 1:29. Throughout this study, various applications to the theory and practice of Bible translation are made, including its organizational aspects as well as methods of subsequently communicating the translated texts of Scripture today.
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Turalely, Edward Jakson, Olivia Joan Wairisal, and Fiktor Fadirsair. "Menggugat Eksklusivisme Umat Pilihan Allah: Tafsir Ideologi terhadap Ulangan 7: 1-11 dan Yohanes 14: 6 dalam Konteks Kemajemukan Masyarakat." ARUMBAE: Jurnal Ilmiah Teologi dan Studi Agama 4, no. 1 (July 28, 2022): 19–40. http://dx.doi.org/10.37429/arumbae.v4i1.719.
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Violence and conflict in the name of religion have increased in Indonesia, including Maluku. Social strife in Maluku provides evidence of the reality of an objectionable and properly managed society. Conflict in the name of religion has contributed to legitimization with bible texts, including Deuteronomy 7: 1-11 and John 14: 6. Therefore, this article is the result of re-interpretation utilizing ideological criticism of these biblical texts. Through the interpretation, the authors found that the exclusive narrative of Deuteronomy 7: 1-11 and John 14: 6 was influenced by the social, political, and economic situation. Thus, both texts need to be reinterpreted contextually regarding the plurality of Indonesian society. In the end, this article emphasizes that the concept of God's people cannot be interpreted exclusively but refers to all humankind universally.
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Md Anisuzzaman and Nazmul Hosain. "John W Kirklin: The Greatest Scientific Cardiac Surgeon of the Century." Cardiovascular Journal 14, no. 1 (September 15, 2021): 93–96. http://dx.doi.org/10.3329/cardio.v14i1.55383.
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John Webster Kirklin was an American cardiothoracic surgeon, prolific author and medical educator who is best remembered for refining John Gibbon’s heart-lung bypass machine via a pump-oxygenator to make feasible under direct vision routine open-heart surgery. His other advances, on which success of heart surgeries depends, including teamwork, developments in establishing the correct diagnosis before surgery and progress in computerized intensive care unit monitoring after open heart surgery. Wayne Miller refers to Dr Kirklin in the 1970s as “arguably the best practicing open heart surgeon anywhere. He was one of cardiac surgery’s most accomplished researchers, a scientist whose mind was sometimes compared, flatteringly, to a computer.” John W Kirklin and Brian G Barratt-Boyes drafted the book ‘Cardiac Surgery’, which is considered as the Bible of the subject. Cardiovasc j 2021; 14(1): 93-96
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Pitard, Derrick. "John Wyclif: On the Truth of Holy Scripture. John Wyclif , Ian Christopher LevyKing Henry's Bible. MS Bodley 277: The Revised Version of the Wyclif Bible, 2: 1 Kings-Psalms. Conrad Lindberg." Speculum 78, no. 2 (April 2003): 637–40. http://dx.doi.org/10.1017/s0038713400169659.
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Sadiq, Yousaf. "Jesus’ Encounter with a Woman at the Well: A South Asian Perspective." Missiology: An International Review 46, no. 4 (August 18, 2018): 363–73. http://dx.doi.org/10.1177/0091829618790102.
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The water of life discourse in the Gospel of John 4 has been of great interest and theological importance to readers of the Bible. This, one of the best-known Bible passages, highlights profound and significant teaching for Christians, which includes but is not limited to: the promised Messiah; God’s saving plan for the world; sovereign grace; living water; eternal life; witnessing for Christ and worshipping God in Spirit and truth. In this article, an attempt has been made to read the encounter through South Asian eyes by placing the sociocultural aspects of the narrative into a present-day South Asian context. Moreover, some applications for Jesus’ counter-cultural behavior are discussed. The article particularly focuses on caste and gender complexities in order to bring out the value of the passage from a South Asian perspective in the twenty-first century.1
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Rivera, OP, Efren. "Turning Points in the Teaching of Sacred Scripture at the University of Santo Tomas (1965 – 2021)." Philippiniana Sacra 56, no. 171 (August 3, 2022): 1227–50. http://dx.doi.org/10.55997/5003pslvi171a2.
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This paper reflects the paradigm shifts experienced in teaching the Sacred Scripture at the University of Santo Tomas from 1965 – 2021. The context of the teaching of Sacred Scripture at the University of Santo Tomas from 1965 to the present (2021) is the several, significant, and fast-paced changes in the Church locally, and in Asia, internationally. The Ecclesiastical Faculties of the University of Santo Tomas did not experience any turbulence during this period. However, the Faculties made changes. Sometimes we went ahead of changes in the “first world” Churches, as when we helped produce the first five Inter- confessional translations of the Bible (Tagalog, Cebuano, Ilokano, Hiligaynon and Waray) with the Tagalog being published in time to be presented to Pope John Paul II during his first visit to the country in 1980, and we collaborated in the building up of the first National (Inculturated) Catholic Catechism (1992-1997). Our Faculty of Sacred Theology also gave prominence to Mary in Scripture when, by the second half of the 1960s, careful attention was given to the Infancy Narratives of Matthew and Luke, and the Marian texts of John 2:1- 11 and 19:25. Pastorally, our Theology students were encouraged, as early as 1983 to have devotion to “Our Lady of the Bible” whose presence and words had something to do with the first miracle of Jesus at Cana in Galilee.
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Anthony, Sean W. "Muḥammad, Menaḥem, and the Paraclete: new light on Ibn Isḥāq's (d. 150/767) Arabic version of John 15: 23–16: 1." Bulletin of the School of Oriental and African Studies 79, no. 2 (May 10, 2016): 255–78. http://dx.doi.org/10.1017/s0041977x16000458.
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AbstractBiblical proof-texts for the prophethood of Muḥammad play a prominent role in early Muslim interest in the Bible. This study re-examines the earliest known attempt by Muslims to find such a biblical proof-text in the New Testament – the Arabic version of Jesus's sermon on the “advocate/comforter” (Gk. paráklētos) in John 15: 23–16 found in Ibn Isḥāq's Kitāb al-Maghāzī. Key to understanding Ibn Isḥāq's adaptation of the Johannine text, this study argues, is the Christian Palestinian Aramaic Gospel behind it as well as the climate of Late Antique apocalypticism and messianism out of which Ibn Isḥāq's distinctively Islamic version emerged. This study concludes with an interpretation of Quran 61: 6, which appears to claim that Jesus prophesied a future prophet named Aḥmad.
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Beaudoin, Tom. "Reading the Bible with the Damned: Bob Ekblad, Louisville, KY: Westminster John Knox, 2005. 203 pp. $1 7.95." Theology Today 63, no. 4 (January 2007): 510–12. http://dx.doi.org/10.1177/004057360706300413.
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Witoro, Johanes. "The Lord Jesus' Example in Order According to the Gospel of John 4:1-42 And Its Relevance in Church Ministry Today." International Journal of Social Science Research and Review 5, no. 3 (March 1, 2022): 130–42. http://dx.doi.org/10.47814/ijssrr.v5i3.224.
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Many churches today are impacted by modernism, and as a result, they have forgotten fundamental biblical concepts such as how the Lord Jesus set an example in preaching the truth to people, and how the Church should follow in his footsteps. This is a qualitative research approach that includes a literature review and hermeneutic studies from the Bible to obtain biblical results. The findings show that modernized churches must revert to the real teachings, especially the model or example of the Lord Jesus. With an understanding of the existing cultural environment, believers have responsibilities in preaching the truth to others.
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Nutu, Ela. "Angels in America and Semiotic Cocktails of Sex, Bible and Politics." Biblical Interpretation 14, no. 1-2 (2006): 175–86. http://dx.doi.org/10.1163/156851506776145814.
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AbstractThis paper offers a reading of Mike Nichols' television adaptation of Tony Kushner's Angels in America with reference to biblical encounters with angels, whether direct, like those of Jacob and Elijah, or indirect, like that of the sick man by the Bethesda pool (John 5). Kushner's work is complex, and it addresses issues like the human condition, homosexuality, AIDS, race, religion and politics, while emphasising elements of choice and identity. For Kushner, it seems, 'angels' signify an absence rather than a presence of the divine, puzzles rather than answers (many of which refer to sex and gender identities), and turn-of-the-millennium angst. Kushner's 'Prior' character is declared a prophet by the messenger angel while dying of AIDS. Prior's encounter harbours echoes of Elijah's own encounter with an angel of the Lord while struggling with exhaustion and an apparent desire for death (1 Kings 19:1-9). Furthermore, unwilling to accept the role of prophet, Prior wrestles with the angel, and, in a similar vein to Jacob's experience (Gen. 32:22-32), this results in a ladder leading to heaven and a blessing. This paper explores the complex world of signifiers in Angels in America, while paying particular attention to the biblical elements present in the text.
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Mackenzie, Ed. "Lectio continua and biblical literacy within the Methodist Church." Holiness 2, no. 2 (April 5, 2020): 165–85. http://dx.doi.org/10.2478/holiness-2016-0004.
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AbstractLectio continua – preaching through a single biblical book – tends to be less prominent in British Methodism than following a lectionary or a thematic series. In a context of declining biblical literacy, however, lectio continua is a fruitful way of encouraging engagement with Scripture. Following a discussion of the challenges of biblical illiteracy, this article argues that lectio continua can promote biblical literacy through its focus on whole books of Scripture, its consideration of the context of biblical passages, and its invitation to close readings of biblical texts – all key skills for reading the Bible well. A case study demonstrates how such an approach could be applied to preaching through 1 John.
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Gulo, Ester. "Memahami Dosa Dalam Dua Perspektif:Dosa Yang Mendatangkan Maut dan Dosa Yang Tidak Mendatangkan Maut Menurut 1 Yohanes 5:16-17." ILLUMINATE: Jurnal Teologi dan Pendidikan Kristiani 4, no. 2 (January 1, 2022): 118–27. http://dx.doi.org/10.54024/illuminate.v4i2.134.
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AbstractOne of the obstacles for humans in obeying God's commands is sin. The act of sin is often times associated with the death of the eternal. So the study 's authors aimed to describe about sin in two perspectives, namely sin that brings death and sin that does not bring death according to 1 John 5:16-17. Therefore, the sin that is intended by the apostle John is different with the sense of sin that is understood by the people believe when this. Sin that does not incur death is sin which is not required on the death of the eternal. The cause of this sin is the result of carelessness in acting thus rated as a sin which is not expected. Sin that does not lead to the death of this also involves the problem of inner that is not just watchfulness will power of sin. Because of it, to kind of sin is still obtain assurance salvation or life that is eternal of God. It is this that distinguishes the sin is the sin that brings death. With such a sin that brings death is sin that has been rewarded with the death of the eternal as the reward of deeds are done. Sin that brings death characterized by properties that do not have the characteristics of a child of God because actions they lead to the rejection of the gospel who does not walk in the way the truth of Christ. In a study of this, the authors describe it through the method of exegesis to understand the intent in paragraph of this. Besides that, the authors also take some of the material of the interpreters of the Bible and journal are associated with discussion Keywords: Sin, Death, John, Life, Prayer, Eternal
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Gaponenkov, Alexey A. "The Bible Word in the works of religious thinkers (S. L. Frank, G. P. Fedotov, N. S. Arseniev)." Izvestiya of Saratov University. Philology. Journalism 22, no. 1 (February 21, 2022): 43–49. http://dx.doi.org/10.18500/1817-7115-2022-22-1-43-49.
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During the years of the revolution and the Civil War S. L. Frank, G. P. Fedotov, N. S. Arseniev were professors at Saratov University, but this is not all that unites them. In emigration these religious thinkers taught at various research-training, cultural-educational and spiritual centers of Europe, both Russian and foreign. The article reveals their personal experience of referring to the Biblical Word, exegesis of biblical texts based on Orthodox theology and biblical criticism. Frank wrote about the Word that created the world and the incarnate Word. In the book Collapse of the Idols (1923) he appeals to his reader with quotations from the New Testament, expressing the eternal and absolute. In the Holy Scriptures, he finds a match for his “basic intuition” of being. He bases his book Light in the Darkness (1949) on The Gospel of John, expressing the Christian attitude towards evil and criticizing all kinds of Utopianism. Frank’s idea that a man is destined to suffer to obtain salvation is also derived by him from the New Testament. Fedotov’s programmatic proposal on biblical studies is the article Orthodoxy and Historical Criticism (1932). He posed “the question of the limits of criticism in biblical exegesis”. Fedotov goes to the “pure basis of the Holy Tradition”, combining criticism of the historical school, “dogmatic loyalty to Orthodoxy” and “warm attitude” to Western Christianity. In the book Spiritual Poems (1935) the thinker explores folk beliefs in spiritual verses considering how biblical images (the Mother of God as “suffering mother and intercessor,” Christ the Almighty) and eschatological prophecies transform in them.The spiritual experience of the apostles John and Paul, their mysticism is the central attraction of Arseniev’s exegetical interests. He reinterprets the pre-Christian concept of the Logos and comes to the Christian understanding of the Word of God: Logos of the Old Testament prepares the hearts of men for the incarnation of the Son of God.
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Wenno, Vincent Kalvin. "Memahami Penyembuhan Orang Buta dalam Yohanes 9:1-40 dengan Pendekatan Poskolonial." Kurios 5, no. 2 (October 31, 2019): 166. http://dx.doi.org/10.30995/kur.v5i2.114.
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One of the important efforts in the postcolonial approach to biblical interpretation of the Bible is the emergence of other voices which so far have been marginalized due to the dominance of the structure or, and of a nation. The study is used in biblical texts, to see how domination takes place in text and interpretation, by seeing hegemonic power in a structure of society. The other voices to be raised in this article are the voices of persons with disabilities, especially in the text of John 9: 1-40. The text describes a long narrative about the miracle of healing a child who was born blind, who at the same time became a figure, who dared to voice his existence and identity, in the midst of fierce dialogue with Jews and Pharisees. In this narrative there is an attempt to read and interpret the text of John 9: 1-40 using the postcolonial approach.
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Salah satu upaya penting dalam pendekatan postkolonial pada penafsiran Alkitab adalah memunculkan suara liyan yang selama ini termarjinalisasi akibat dominasi struktur atau, dan dari suatu bangsa. Studi tersebut digunakan ke dalam teks-teks Alkitab, untuk melihat bagaimana dominasi itu terjadi di dalam teks dan penafsiran, dengan cara melihat kuasa yang hegemonik dalam suatu struktur masyarakat tersebut. Suara liyan yang hendak dimunculkan di dalam artikel ini adalah suara dari para penyandang disabilitas terutama di dalam teks Yohanes 9:1-40. Teks tersebut mendeskripsikan narasi panjang tentang mukjizat penyembuhan anak yang terlahir buta, yang sekaligus menjadi tokoh, yang berani menyuarakan keberadaan dan identitasnya, di tengah dialog yang sengit dengan orang Yahudi dan Farisi. Dalam narasi inilah ada upaya untuk membaca dan menafsirkan teks Yohanes 9:1-40 dengan menggunakan pendekatan postkolonial.
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Kuryliak, Valentyna. "PHILOSOPHICAL AND THEOLOGICAL CONCEPT OF JOHN HARVEY KELLOGG IN RELATION TO THE PRINCIPLES OF A HEALTHY LIFESTYLE." Educational Discourse: collection of scientific papers, no. 34(6) (June 12, 2021): 72–85. http://dx.doi.org/10.33930/ed.2019.5007.34(6)-7.
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Examining the ideas of the Living Temple, it was found that it contains a description of the principles of health according to which it is necessary to take care of the human body. According to Kellogg, the stated principles of health care are in harmony with the laws of nature and the Bible. The title of the book reflects the core and essence of Kellogg's philosophy, which calls the human body a "living temple." Kellogg based this concept on the words of the Apostle Paul: "Your body is the temple of the Holy Spirit" (1 Corinthians 6:19). Kellogg was convinced that a man living in a civilized environment had departed far from the divine ideal that was originally proposed for the comfortable life of man.
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Avenoza, Gemma. "The Old Testament in Translated Patristic Works: Ezekiel 1–4:3 and 40:1–47 in Fr. Gonzalo de Ocaña’s (1442) Spanish Translation of Homiliarum in Ezechielem Prophetam libri duo by Pope Gregory I." Medieval Encounters 26, no. 4-5 (December 29, 2020): 349–85. http://dx.doi.org/10.1163/15700674-12340079.
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Abstract This study explores the political and cultural context of Fr. Gonzalo de Ocaña’s translation of the Homiliarum in Ezechielem of Pope Gregory I. It sheds light on the personality of the translator, offering new information about his life. It also delves into the political circumstances in which Queen María of Castile requested this translation from her chaplain. In fact, Ocaña’s prologue to his translation provides unique historical evidence of his own personal position vis-à-vis the political strife between the Queen’s brothers and her husband, John II of Castile, a struggle that had brought Castile close to ruin. The translation of this patristic text is also important because it provides us with a literal version of extensive passages from the Book of Ezequiel and constitutes the only known translation of this book of the Old Testament made from the Vulgata in the fifteenth century. Ocaña’s use of the Latin source is by no means a trivial issue, for the only two known versions of the Book of Ezekiel translated from Latin into Spanish, the pre-Alfonsine Bible and the General estoria, were prepared much earlier, in the thirteenth century.
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Thyssen, Henrik Pontoppidan. "Philosophical Christology in the New Testament." Numen 53, no. 2 (2006): 133–76. http://dx.doi.org/10.1163/156852706777974531.
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AbstractThe idea of this article is to determine the sense of the Logos in the Prologue of John's gospel by making use of the subsequent Christian doctrinal tradition. As an introduction, the general influence of Hellenistic Judaism on early Christian speculative theology and exegesis is illustrated by examples from Philo and Justin. Justin's exegesis is evaluated in accordance with the principle of Wilhelm Bousset, that learned scriptural demonstration (Schriftgelehrsamkeit) is not the source of doctrine but a post-rationalisation of existing doctrines. Then, Justin's argument from Scripture for Logos-Christology (Dial. 61–62), which is based on Genesis 1:26 and Wisdom 8:22–30, is taken as the point of departure. This argument informs us about the philosophical ideas behind Justin's Logos-Christology, which according to Bousset's principle preceded it. Further, it is argued that Justin's scriptural argument shows that the traditional derivation of the Logos of the Prologue from the word of creation of Genesis 1 did not exist at that early stage, since if it did, that derivation ought to have appeared in Justin. Since no other derivation of a Logos in the cosmological sense from the Bible is possible, the presence of this idea in John can only be explained as the result of influence from the eclectic philosophy of Jewish Hellenism (Philo). This conclusion is confirmed by the demonstration that the idea of universal innate knowledge, familiar from Justin's doctrine of the Logos, also appears in the Prologue of John. The argument for this is that it cannot be fortuitous that the traditional translation of John 1:9 lends itself to this interpretation. As the idea of universal innate knowledge is an idea unique to Greek philosophy, this observation settles the matter definitively. The origin of the traditional interpretation of the Logos goes back to Tertullian's interest in producing an exegesis that complies with the Latin translation of John 1.
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Ostański, Piotr. "„Maria Magdalena powiedziała do niego po hebrajsku: «rabbuni»” (J 20,16). „Rabbuni” i inne aramejskie określenia odnoszące się do Boga/Chrystusa w greckim tekście Nowego Testamentu." Poznańskie Studia Teologiczne, no. 32 (August 5, 2019): 63–75. http://dx.doi.org/10.14746/pst.2018.32.04.
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Everyone who studies the New Testament Bible must take into account its Aramaic backgro- und that results from several factors:– the Aramaic language was very popular in Roman Palestine during the rst century A.D.; – the Aramaic was Jesus’ mother tongue;– Jesus’ teaching was being recorded in Aramaic and then it circulated among the people; – the oldest Church consisted of Aramaic speaking communities. It is worth remembering that the New Testament authors, when working on the Greek Gospels, they were following their Aramaic language habits. The e ects of them were aramaisms in the Greek texts, Aramaic sentence constructions and even Aramaic words rendered by Greek letters. The aim of this paper was to investigate the Aramaic words referring to the God/Christ in the Greek text of the New Testament. Three Aramaic words were analysed:– Messias (John 1:41; 4:25); Greek equivalent is Christos;– Rabbouni (John 20:16; Mk 10:51); Greek equivalent is Didaskale;– Abba (Mk 14:36; Rom 8:15; Gl 4:6); Greek equivalent is ho patēr.The last term is semantically di erent from its Greek equivalent. Being derived from everyday language, it reveals the truth about God in a surprising way.
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Philippovsky, German Y. "The legacy of the European Romantics and the motif of a traveler in the night (A. S. Pushkin and M. Y. Lermontov)." Verhnevolzhski Philological Bulletin 1, no. 28 (2022): 8–16. http://dx.doi.org/10.20323/2499-9679-2022-1-28-8-16.
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This article examines European origins of Pushkin's and Lermontov's romantic motif 'wandering in the night' in the works of German and English Romantic poets. The image of the night as an «echo» of the day held an important place in the hierarchy of «universal empathy» in the Romanticist poetic thinking («the light also shines in the night», interpret-ing the biblical text: «and the light shines in darkness, and darkness has not embraced it» (John 1:5). In the famous works by Pushkin and Lermontov, «The Winter Road», «The Possessed», and «I Go Out Alone on the Road...», wander-ing in the night is immersed in an atmosphere of romantic dual reality. The motif of communication in poetic texts is by no means the property of our global communication age alone, but goes back to earlier eras: Antiquity (Homer's Odys-sey), the Middle Ages and the Renaissance (the poetry of Dante and Chaucer), Pre-Romanticism and Romanticism (the poetry of Goethe, Eicheldorf, and Hölderlin). Pushkin's later poem «The Wanderer» (1835) goes back to John Benja-min's poem «The Way of the Pilgrims» (1678). Pushkin's poetic quest of the 1830s turned to the motifs of Salvation and Light, the search for the Right Way (the image of a young man reading a book (the Bible) in «The Wanderer», showing the traveler the Right Way and the narrow gate of Salvation). Lermontov, in his famous nocturne «I go out alone on the road...» (1840s), creates an image of a traveler in the night, which is closely related to the tradition of the German Romantics: Goethe, Eichendorff, and Hölderlin. Pushkin's «night inquiries» in 1830 and 1835 texts, with refer-ences to John Benjamin's English poem and to the Lake School poets W. Wordsworth and R. Southey, are a striking proof of F. M. Dostoyevsky's thoughts on the «universal empathy» of our great poet.
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Adeyefa, Damola. "RETHINKING CHARIS IN ENGLISH AND YORUBA BIBLE INTERPRETATIONS: FROM BIBLICAL EXEGESIS TO TRANSLATION ANALYSIS BY." southern semiotic review 2022ii, no. 16 (July 1, 2022): 176–203. http://dx.doi.org/10.33234/ssr.16.7.
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The concept of biblical charis has been interpreted in most Christian congregational gatherings as gracefulness, kindness, favour, prosperity, freedom, liberality, lawlessness, pleasure and the like, with little or no interest for its implications for good works and moral values in the society. This paper, therefore, explores the translation of charis from Greek into English and Yoruba languages with a view to bringing to the fore its socio-religious implications via good works and moral values in the context of South-western region of Nigeria and beyond. The study purposely selected three pericopes that centred on a New Testament word charis translated into English as grace and Yoruba as Oore-ofe as stated in the Gospel according to John 1:14-18; Paul’s Epistles to the Ephesians 2:8-10 and to Titus 2:11-14 respectively. These selected passages from New Testament Greek version were analysed as translated into English by New International Version (henceforth, NIV) (1987) and Bibeli Yoruba Atoka (BYA) (1998) (that is Yoruba Reference Bible) respectively. It employed descriptive research method and subjected selected verses to exegetical and translation analysis with a view to suggesting novel interpretation of charis in Christian congregational teachings and meetings. Based on the exegetical inference, the work has suggested that Bible interpreters as well as Christian ministers should take advantage of the import of Charis to interpret the Word of God for the benefits of social values among their listeners. Bible interpreters should emphasise grace as imperative for good works in Christian congregational teachings and meetings to the advantage of global peace and enhancement of effective socio-religious relationships. The work has asserted that both translations of Charis in English and Yoruba versions have areas of convergences and divergences. The convergences are mostly on direct lexical equivalence, while the divergences are the results of differences in approaches that were employed by the translators. Keywords: Yoruba Bible Translation, Translation of Charis, Exegetical approach to translation, Grace implications
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Garber, Zev. "The New Testament in Jewish-Christian Dialogues." Socio-Historical Examination of Religion and Ministry 3, no. 2 (December 10, 2021): 201–12. http://dx.doi.org/10.33929/sherm.2021.vol3.no2.01.
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The Christian biblical canon consists of the Old Testament (referenced as the Hebrew Bible by Jews), New Testament, and Apocrypha for some denominations (e.g., the Roman Catholic Church). The name “New Testament” is associated with, but misapplied with the Berit Ḥadasha/“New Covenant” which the Lord was to make with the Houses of Israel and Judah, not with Nations (Jer 31:30). A more accurate association/understanding is “new covenant in my (Jesus) blood” (Luke 22:20; 1 Cor 11:25); “new covenant not of the letter but of the Spirit” (2 Cor 3:6); “the veil remains when the old covenant (Torah) is read” (2 Cor 3:14); and so on. The New Testament embraces 27 separate books of different size, composition, and focus. They include the Four Gospels (Matthew, Mark, Luke, John), the Acts of the Apostles, 13 Epistles by Paul, the Epistle to the Hebrews, Epistles by Peter, James, John, and Jude, and John’s Revelation (the Apocalypse). This article discusses the teachings and person of Jesus, as well as events in first-century Christianity (primarily spelled out in the Gospels and Pauline literature), evaluated from the perspective of Jewish-Christian polemics, apologetics, and respectful co-existential dialogue.
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Ibrahim, Zakyi. "The Martin Luther of Islam?" American Journal of Islam and Society 31, no. 1 (January 1, 2014): i—vi. http://dx.doi.org/10.35632/ajis.v31i1.1020.
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Although I did not study under Isma’il al-Faruqi (d. 1986) directly as didscholars like John Esposito and many others, I have, nonetheless, had thepleasure of teaching and introducing my students to his person and ideas forthe past decade. His former students have convened two conferences (London[2010] and Kuala Lumpur [2013]) to celebrate his intellectual contribution,from which came a book and a special issue of this journal. Could all of thisbe sentimental hero worship, or a life worthy of sincere celebration and emulation?Studying his intellectual publications and tracing his academic andsocial activities make it abundantly clear that he was unique and committedto improving the lot of Islam and Muslims.John Esposito and John Voll narrate in their Makers of ContemporaryIslam a brief story: “An old Christian acquaintance of al-Faruqi once commentedthat al-Faruqi believed that Islam was in need of reformation and, hebelieved, al-Faruqi aspired to be its Luther.”1 Even though this was a sincereassessment, Esposito and Voll speculate that al-Faruqi would have preferredthe word mujāhid. Esposito prefers to use this term to describe al-Faruqi, ashe did in his “Memoirs of a Scholar and a Mujahid.”2 Although al-Faruqinever referred to himself in this way, portraying him as Islam’s Martin Lutherdoes have some significance to contemporary Islam and Islamic thought.Luther appeared on the Christian intellectual and religious scene duringthe 1500s, a time when Christian theology and thought were perceived as profoundlycorrupt. There were indulgences, essentially “get out of purgatoryfree” cards, that only the rich and powerful could afford. Championed bypopes and princes, this practice undermined the Christian’s role of personalresponsibility and Jesus’ message (peace be upon him).Church leaders sought to monopolize religious knowledge by prohibitingtranslations of the Bible and to stifle the pursuit of knowledge by publishingtheir Index of Forbidden Books (from 1559 to 1966, when Pope Paul VI abolishedit). The church hierarchy also began teaching that following the Bible ...
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Royster, Michael D. "Book Review: A Commentary of the Johannine Epistles: Constantine R. Campbell, 1, 2 & 3 John: The Story of God Bible Commentary." Expository Times 129, no. 12 (August 15, 2018): 577–78. http://dx.doi.org/10.1177/0014524618786180.
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Milton, A. Leslie. "Book Review: LAYING THE FOUNDATIONS OF A CRITICAL READING OF THE BIBLE. John Holdsworth, Getting Started with the Bible (London: Canterbury Press, 2007. £8.99. pp. 178. ISBN 978—1—85311—846—3)." Expository Times 120, no. 1 (October 2008): 47. http://dx.doi.org/10.1177/00145246081200011206.
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Runturambi, Rully Solomon. "Aspek Teologis dan Aplikatif Dasa Titah." Jurnal Teologi Berita Hidup 1, no. 2 (March 20, 2019): 154–73. http://dx.doi.org/10.38189/jtbh.v1i2.13.
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Believers today are eager to explore the Bible, especially the New Testament, because they believed that the Old Testament is no longer valid in the lives of believers. The discussion in this paper examines the importance of the Decalogue and its application to believers in the present. The Ten Commandments are the culmination (climax) of all the books, centers and themes of the extraordinary book that ever existed. The Ten Commandments are the basis of all Bible themes. The Ten Commandments are the highest foundation of God's law. Many verses in the Bible (Old and New Testaments) are citation extensions of the Ten Commandments. God's command is a measure that enables us to know whether we are on the path that is in accordance with His desires or we are deviating. As John warned in 1 John 3: 4 "Everyone who sins, also violates God's law, because sin is a violation of God's law." From the discussion it is known that the Ten Commandments of God are good news delivered to Israel and also to the Christian nowadays. The Ten Commandments are the good news that God has given us to do. What is meant by the good news is that the Ten Commandments, most of which are in the form of prohibitions or negative things, but behind that all God has good intentions, which are only shown to us believers today.AbstrakOrang percaya pada masa kini cukup bersemangat mendalami Alkitab, dan pada umumnya yang dipelajari adalah Perjanjian Baru, karena berpandangan bahwa Perjanjian Lama tidak lagi berlaku dalam kehidupan orang percaya. Pembahasan dalam tulisan ini mengupas pentingnya Dasa Titah dan aplikasinya bagi orang percaya pada masa kini. Sepuluh Perintah merupakan puncak (klimaks) dari seluruh kitab, pusat dan tema kitab yang sangat luar biasa yang pernah ada dan merupakan hasil dari yang kemudian dan tambahan-tambahannya. Sepuluh Perintah adalah merupakan dasar dari seluruh tema Alkitab. Sepuluh Perintah adalah dasar hukum Allah yang tertinggi. Banyak ayat-ayat dalam Alkitab (Perjanjian Lama dan Baru) merupakan perluasan kutipan dari Sepuluh Perintah. Perintah Allah adalah merupakan suatu ukuran yang memampukan kita untuk mengetahui apakah kita berada di jalan yang sesuai dengan keinginan-Nya atau kita sedang menyimpang. Sebagaimana yang diperingatkan oleh Yohanes di dalam 1 Yohanes 3:4 ” Setiap orang yang berbuat dosa, melanggar juga hukum Allah, sebab dosa ialah pelanggaran hukum Allah.” Dari pembahasan diketahui bahwa sepuluh perintah Allah adalah merupakan kabar baik yang disampaikan bagi Israel dan juga bagi orang percaya. Sepuluh Perintah Allah merupakan kabar baik yang Allah telah berikan kepada kita untuk dilaksanakan. Yang dimaksudkan dengan kabar baik adalah bahwa Sepuluh Perintah, yang sebagian besar di dalam setiap perintahnya berupa larangan atau hal yang negatif namun dibalik itu semua Allah mempunyai maksud yang baik, yang hanya ditujukkan bagi kita orang percaya pada masa kini.
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Salmanu, Rahel, Febby Nancy Patty, and Marlen T. Alakaman. "“Aku Yang Bisu Telah Bersuara”: Tafsir Feminis Terhadap Yohanes 7:53-8:1-11." DUNAMIS: Jurnal Teologi dan Pendidikan Kristiani 5, no. 2 (April 1, 2021): 195–209. http://dx.doi.org/10.30648/dun.v5i2.302.
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Abstract. Theviolence and injustice that often occurs toward women is partly due tobiased Bible texts interpretation and sometimes androcentric. For example, John 7: 53-8: 1-11, about a woman who was committed an adultery,the interpretation, by the traditional approach, emphasizes on Jesus’ act of love and forgiveness toward the woman. This article aimed to explore the narration from the perspective of feminist by using E.S. Fiorenza methodology to uncover the woman's silence in the text. Through this study, it was found that the silence act of the women is for describing a patriarchal culture that dominates and unfair to women. Jesus' defense to this woman was at the same time as a critique for the dominant oppressive power.Abstrak. Praktik kekerasan dan ketidakadilan yang sering terjadi terhadap kaum perempuan salah satunya karena penafsiran terhadap teks-teks Alkitab yang bias dan berfokus pada sudut pandang kaum laki-laki (androsentris). Sebagai contoh teks Yohanes 7:53-8:1-11 tentang perempuan yang berzinah, dalam pendekatan tradisional, fokus penafsiran menekankan aspek iman yang hanya berfokus pada karya Yesus melalui tindakan kasih dan pengampunan terhadap perempuan tersebut. Artikel ini berupaya menelisik sisi yang berbeda yakni dari perspektif perempuan (korban), dengan menggunakan langkah metodologis yang digunakan oleh E.S. Fiorenza untuk mengungkapkan makna kebisuan perempuan dalam teks tersebut. Melalui kajian tersebut diperoleh makna bahwa kebisuan perempuan tersebut menggambarkan budaya patriarkhi yang mendominasi dan tidak adil terhadap kaum perempuan. Pembelaan Yesus terhadap perempuan tersebut sekaligus sebagai kritik terhadap kekuasaan dominan yang menindas.
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Chong, Joong Ho. "A Handbook on 1-2 Kings vol.I, & vol. II : Roger L. Omanson and John E. Ellington, New York: United Bible Societies, 2008." Journal of Biblical Text Research 25 (October 31, 2009): 230–47. http://dx.doi.org/10.28977/jbtr.2009.10.25.230.
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Sumiwi, Asih Rachmani Endang. "Gembala Sidang Yang Baik menurut Yohanes 10:1-18." HARVESTER: Jurnal Teologi dan Kepemimpinan Kristen 4, no. 2 (January 2, 2020): 74–93. http://dx.doi.org/10.52104/harvester.v4i2.16.
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God wants someone who can keep, care, and maintain His people with full responsibility. In the context of today's Christians, this responsibility rests with the pastor. However, not all pastors meet the criteria of a good pastor, so it is necessary to examine how the criteria of a good pastor. This study aims to find out how a good pastor according to John 10: 1-18. With the exegetical method the researcher draws the following conclusions: First in spirituality a good pastor knows God properly based on the written revelation of God, namely the Bible. Second in terms of character, a good pastor is the person who is responsible for the tasks they carry. He is willing to sacrifice as a form of responsibility. Third, in terms of the relationship between the pastor and the congregation, a good pastor knows the congregation he is pastoring. Fourth, in terms of service, the pastor understands and carries out procedures correctly. Abstrak: Tuhan menghendaki adanya orang yang dapat menjaga, memedulikan, dan memelihara umat-Nya dengan penuh tanggung jawab. Dalam konteks umat Kristen masa kini, tanggung jawab ini ada pada gembala sidang. Namun demikian tidak semua gembala sidang memenuhi kriteria gembala yang baik, maka perlu diteliti bagaimanakah kriteria gembala yang baik. Penelitian ini bertujuan untuk mengetahui bagaimana gembala sidang yang baik menurut Yohanes 10:1-18. Dengan metode eksegesis peneliti menarik kesimpulan sebagai berikut:Pertama dalam kerohanian seorang gembala sidangyang baik mengenal Tuhan secara benar berdasarkan penyataan Allah yang tertulis, yaitu Alkitab.Kedua dalam hal karakter, gembala sidang yang baik adalah orang yang bertanggung jawab atas tugas yang diembannya. Ia rela berkorban sebagai wujud tanggung jawabnya.Ketigadalam hal relasi gembala sidang dengan warga jemaat, gembala sidang yang baik mengenal jemaat yang digembalakannya. Keempat dalam hal pelayanan, gembala sidang mengerti dan menjalankan prosedur secara benar.
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Harun, Martin. "Steven L. McKenzie & John Kaltner, eds., New Meanings for Ancient Texts: Recent Approaches to Biblical Criticisms and their Applications, Louisville, Kentucky: Westminster John Knox Press, 2013, xiii+181pp." DISKURSUS - JURNAL FILSAFAT DAN TEOLOGI STF DRIYARKARA 14, no. 1 (April 20, 2015): 144–47. http://dx.doi.org/10.36383/diskursus.v14i1.76.
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Beberapa puluh tahun yang lalu Steven McKenzie menjadi editor sebuah kumpulan karangan yang berjudul To Each Its Own Meaning: An Introduction to Biblical Criticism and their Application (1993). Dalam bunga rampai itu dibahas metode-metode penelitian lama yang berfokus pada latar belakang sejarah teks (penelitian sumber, sejarah tradisi, jenis sastra, peredaksian), cara-cara penelitian literer yang lebih baru (seperti penelitian strukturalis, pasca-strukturalis, naratif, atau reader’s respons) dan beberapa yang lain (penelitian ilmu sosial, kanonik, atau retorika). Dalam dua puluh tahun sejak terbitan itu banyak pendekatan baru berkembang, misalnya, dalam symposia pertemuan para pakar Alkitab nasional dan internasional, dan dalam banyak monograf, bunga rampaidan artikel Jurnal. Untuk membantu pembaca mengikuti perkembangan cepat itu, kini McKenzie & Kaltner menerbitkan New Meanings for Ancient Texts. Mereka memilih sembilan pendekatan yang makin berpengaruh dan meminta kepada pionir-pionir utama setiap pendekatan untuk memberi deskripsi pendekatannya yang jelas bagi non spesialis dan mengilustrasikannya dengan meneliti satu atau beberapa teks contoh.
Judul bab dari beberapa di antara kesembilan pendekatan itu barangkali segera ditanggap pembaca, karena sudah lebih lama dikenal. Misalnya, “Psychological Biblical Criticism” (D. Andrew Kille, pp. 137-154) dan “Ecological Criticism” (Norman Habel, pp. 39-58). Pendekatan-pendekatan ini agaknya dimuat di sini karena mengalami pergeseran paradigma dalam beberapa dasa warsa terakhir. Juga tidak baru di telinga pembaca akademis adalah “Postcolonial Biblical Criticism”(Warren Carter, pp. 97-116) dan “Postmodernism” (Hugh Pyper, pp. 117-136). Postmodernisme yang membongkar cerita-cerita besar seperti sejarah keselamatan Alkitab dan mau menyadarkan pembaca bahwa banyak jawaban kita selama ini sesungguhnya kurang pasti daripada dikira, meluas di dunia tafsir Barat; sedangkan penelitian Alkitab pascakolonial yang meneliti hubungan dominasi dan subordinasi dalam teksteks Alkitab dan dampaknya dalam sejarah kolonialisme dan lanjutannya dalam masa pasca-penjajahan, sekarang ini menjadi sangat aktual dalam distorsi relasi antara Selatan dan Utara. “New Historicism” (Gina Hens-Piazza, pp. 59-76) tidak lagi mencoba merekonstruksi realitas sejarah di belakang teks (seperti dilakukan oleh Historical Criticism), tetapi dengan cara yang multidisipliner meneliti teks sebagai representasi dari realitas kultural, sosial, politik, dan sebagainya, sambil melepaskan distingsi antara literatur dan sejarah, juga antara pengarang dan pembaca, antara arti dulu dan arti sekarang. Dekat tetapi berbeda dengan itu “Cultural-Historical Criticism of the Bible” (Timothy Beal, pp.1-20) meneliti bagaimana kata, kiasan, objek dan ide dalam Alkitab menerima bentuk dan artinya dalam konteks kebudayaan tertentu yang memproduksikannya atau mereproduksikannya. “The Bible and Popular Culture” (Linda Schearing and Valerie Ziegler, pp. 77-96) kurang berfokus pada Alkitab sendiri tetapi menganalisa bagaimana teks-teks tertentu berfungsi dalam ungkapan-ungkapan budaya rakyat, lelucon, iklan, komik, seni, film, dll., juga mengingat pergeseran yang kini terjadi dari budaya teks tertulis ke apropriasi visual. “Disability Studies and the Bible” (Nasya Junior and Jeremy Schipper, pp. 21-38) dan apa yang disebut “Queer Criticism” (Ken Stone, pp. 155-176) meneliti Alkitab dari situasi kelompok-kelompok tertentu, entah mereka orang-orangcacat yang banyak muncul dalam teks-teks Alkitab yang dapat dimengerti lebih baik dari dalam pengalaman invaliditas; atau mereka yang dari sudut seks dan jender berada dalam posisi yang tidak menguntungkan atau bahkan ditolak. Di sini a.l. tempatnya penelitian Alkitab komunitas gay and lesbian, dan lebih awal feminisme.
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Apakah bunga rampai tentang pelbagai pendekatan baru ini penting untuk seorang yang sudah cukup puas dengan metodenya selama ini atau yang menerima Alkitab sebagai buku yang mempunyai otoritas terhadap dirinya dan jemaatnya? Keberatan (kita) yang sudah lama diajukan terhadap pendekatan tersebut, pada akhir setiap karangan dengan jujur dikemukakan dan diberi tanggapan singkat. Membaca contoh-contoh penafsiran dalam bunga rampai ini, saya sering merasa diajak ke dalam suatu perjalanan yang berbelit-belit. Tetapi setelah beberapa tikungan muncul juga pemandangan menarik dan berharga yang belum pernah saya perhatikan selama ini. Selain itu, setiap artikel mulai dengan pengantar umum tentang, misalnya, fenomen postmodernisme, ilmu ekologi, atauqueer criticism yang sudah lebih lama dikembangkan di akademi umum, dan baru sekarang mulai dipakai juga untuk analisa teks-teks biblis. Pengantar-pengantar itu saja memberi gambaran menarik tentang masalah-masalah yang dewasa ini digumuli dalam komunitas global. Setuju atau tidak, mengetahuinya penting untuk keduanya. (Martin Harun, Guru Besar Ilmu Teologi Emeritus, Sekolah Tinggi Filsafat Driyarkara, Jakarta).
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Yoseph, Yoseph. "Studi Eksposisi tentang Penegasan Kembali Perjanjian Allah dengan Abraham dalam Kejadian 15:1-21." HUPERETES: Jurnal Teologi dan Pendidikan Kristen 2, no. 1 (December 25, 2020): 26–38. http://dx.doi.org/10.46817/huperetes.v2i1.40.
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The Bible reveals that every believer is given the privilege of being an heir (John 1:12), including as an heir of God's promises (Rom. 8:17; Gal. 4:7; Eph. 3:6). Even so, believers can still experience difficulties in life. The Bible shows that believers can also experience fluctuations in faith as a result of circumstances that occur around them, such as Abraham's example. Therefore, the discussion of Abraham's experience in Genesis 15:1-21 in waiting for God's promises becomes an interesting topic and contributes to believers today in trusting God and His care during life's struggles. There is also scope for this article to focus on exposition studies regarding the reaffirmation of God's covenant with Abraham regarding heirs and the promised land. This research uses the descriptive-analytical method, which describes or provides an overview of the object of research. The object of research is in the form of data obtained through an exposition study of the text which is the subject of discussion. Based on research it is found that figures like Abraham, including believers, can experience doubts about God's promises. But on the other hand, God remains faithful in fulfilling His covenant to Abraham by reaffirming His promises bound in a covenant ceremonial (Covenant).Alkitab mengungkapkan bahwa setiap orang percaya diberikan hak istimewa yaitu sebagai ahli waris (Yoh. 1:12), termasuk sebagai pewaris dari janji-janji Allah (Rm.8:17; Gal. 4:7; Ef. 3:6). Meskipun demikian orang percaya masih dapat mengalami kesulitan hidup. Alkitab menunjukkan bahwa orang percaya juga dapat mengalami fluktuasi dalam hal iman sebagai akibat dari keadaan yang terjadi disekitarnya, seperti contohnya Abraham. Oleh karena itu, pembahasan tentang pengalaman Abraham dalam Kejadian 15:1-21 dalam menanti janji Allah menjadi topik yang menarik dan memberi kontribusi bagi orang percaya masa kini dalam mempercayai Allah dan pemeliharaan-Nya di tengah pergumulan hidup. Ada pun lingkup pembahasan artikel ini adalah seputar studi eksposisi mengenai penegasan kembali perjanjian Allah dengan Abraham tentang ahli waris dan tanah perjanjian. Penelitian ini menggunakan metode deskriptif – analitis, yaitu mendeskripsikan atau memberikan gambaran terhadap objek penelitian. Adapun objek penelitian itu berupa data yang diperoleh melalui studi eksposisi terhadap teks yang menjadi pokok pembahasan. Berdasarkan penelitian ditemukan bahwa tokoh seperti Abraham, termasuk orang percaya, dapat mengalami keragu-raguan terhadap janji Allah. Namun di sisi lain, Allah tetap setia dalam memenuhi perjanjian-Nya kepada Abraham dengan memberikan penegasan kembali janji-Nya yang diikat dalam sebuah seremonial perjanjian (Covenant)
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Wenno, Vincent Kalvin, Molisca Ivana Patty, and Johanna Silvanna Talupun. "Memahami Karya Allah melalui Penyandang Disabilitas dengan Menggunakan Kritik Tanggapan Pembaca terhadap Yohanes 9:2-3." EPIGRAPHE: Jurnal Teologi dan Pelayanan Kristiani 4, no. 2 (November 28, 2020): 141. http://dx.doi.org/10.33991/epigraphe.v4i2.141.
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Disability is an imbalance of interactions between biological conditions and the surrounding social environment. Disability is never separated from understanding normality. However, normality that results in normal can harm the personal lives of people with disabilities. Likewise with theology and Christianity tends to ignore the reality of persons with disabilities with biased interpretations of the Bible. John 9: 1-40 gives another dimension, Jesus healed and even defended people with disabilities. This text gives hope for the good treatment of Jesus for persons with disabilities. However, the reality in this life is not like that. For this reason, this study deals with the text of John 9: 1-40 using a critique of the reader's response to finding out, first, the response of persons with disabilities to the text, and secondly the meaning of God's work through persons with disabilities. This research focuses on diverse groups of people with disabilities at the Yayasan Cergas, Maluku. AbstrakDisabilitas merupakan ketidakseimbangan interaksi antara kondisi biologis dan lingkungan sosial sekitar. Disabilitas memang tidak pernah terlepas dari pemahaman normalitas. Akan tetapi, normalitas yang menghasilkan norma-lisme dapat memberikan dampak negatif bagi kehidupan pribadi penyandang disabilitas. Begitu juga dengan teologi dan kekristenan yang cenderung mengabaikan realitas penyandang disabilitas dengan berbagai penafsiran Alkitab yang bias. Yohanes 9:2-3 memberikan dimensi lain, Yesus menyem-buhkan, bahkan membela kaum disabilitas. Teks ini memberikan pengha-rapan akan perlakuan yang baik dari Yesus bagi penyandang disabilitas. Namun, kenyataan dalam kehidupan sekarang tidak seperti demikian. Untuk itu, studi ini menggumuli teks Yohanes 9:2-3 menggunakan suatu kritik tanggapan pembaca untuk mengetahui, pertama, respon penyandang disabi-litas terhadap teks tersebut, dan kedua, pemaknaan karya Allah melalui diri penyandang disabilitas. Penelitian ini berfokus pada kelompok penyandang disabilitas yang beragam pada Yayasan Cergas, Maluku.
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Jaśkiewicz, Sylwester. "Duch miłości w nauczaniu Kardynała Stefana Wyszyńskiego." Studia Teologii Dogmatycznej 6 (2020): 24–39. http://dx.doi.org/10.15290/std.2020.06.03.
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Cardinal Wyszyński continues teaching about the Holy Spirit as love and as a gift, which comes from the Bible and patristic tradition (eg St. Augustine). The basic text of his reflections on the God of Love are the words from the First Letter of St. John: “God is love” (1 Jn 4: 8, 16). He reads these words, or the shortest definition of God, from the perspective of the Christian and his life experience. In the Holy Spirit, God communicates as love. To be gifted and loved by God means for man to elevate him to the supernatural order. The Holy Spirit, who in the interior life of God is the Love of the Father and the Son, in his self-giving to the world (ad extra), pours God’s love into human hearts (Rom 5: 5), enlivens and dynamises human life. Love as a proprium of the Holy Spirit is also the criterion of Christian identity and of the Church. Important threads of the discussed issue are also the spiritual motherhood of Mary and the establishment of her as the Temple and Bride of the Holy Spirit.
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Arum, Giovanni A. L. "IMAJI BIBLIKAL SEBAGAI PENGHAYATAN IMAN PERSONAL DALAM PUISI-PUISI MARIO F. LAWI DAN RELEVANSINYA BAGI PEWARTAAN MELALUI KARYA SASTRA." Lumen Veritatis: Jurnal Filsafat dan Teologi 11, no. 1 (October 1, 2020): 37–64. http://dx.doi.org/10.30822/lumenveritatis.v11i1.702.
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Mario F. Lawi is one of the most popular young poet in the Indonesian Literary. He is well-known as the “biblical poet” who constantly explores biblical theme in a large number of his poems. This research elaborates biblical imagination as a form of a personal living faith and finds its relevance to the kerygmatic-preaching by the literature. This analysis uses the combination of three theories, i.e: the theory of intertextual semiotics by Michael Riffaterre from literature perspective, the theory of theological aesthetics by Hans Urs von Balhtasar from theology perspective and the concept of the kerygmatic-preaching from “The Letter of His Holiness Pope John Paul II to the Artists” by kergygmatic-preaching perspective. The result of this qualitative research i.e: 1) All of the biblical imagination in Mario’s poems have their references or allusions from the Bible text as their hipogram, 2) By theological aesthetics perspective, biblical imagination which is used by Mario in his biblical poems could be considered as a personal living faith, 3) The biblical imagination in Mario’s poems gives an altenative relevance to the kerygmatic-preaching ad intra (to the Christian readers) and ad exrtra (to the non-christian readers).
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Craghan, John F. "Book Reviews: Walter Brueggemann, ISAIAH 1-39. ISAIAH 40-66. Westminster Bible Commentary. Louisville, KY: Westminster John Knox, 1998. Pp. x + 314; x + 263. Paper, $20.00; $18.00." Biblical Theology Bulletin: Journal of Bible and Culture 30, no. 1 (February 2000): 37. http://dx.doi.org/10.1177/014610790003000107.
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Mayfield, Tyler. "From Creation to Babel: Studies in Genesis 1-11. By John Day. Library of Hebrew Bible/Old Testament Studies, 592. London: Bloomsbury, 2013. Pp. xiv + 230. $104.00." Religious Studies Review 40, no. 3 (September 2014): 149. http://dx.doi.org/10.1111/rsr.12151_6.
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Lamoureux, Denis O. "The Bible & Ancient Science: Principles of Interpretation." Perspectives on Science and Christian Faith 73, no. 3 (September 2021): 164–66. http://dx.doi.org/10.56315/pscf9-21lamoureux.
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THE BIBLE & ANCIENT SCIENCE: Principles of Interpretation by Denis O. Lamoureux. Tullahoma, TN: McGahan Publishing, 2020. 218 pages. Paperback; $15.99. ISBN: 9781951252052. *"Simply stated, I believe the literary genre of Genesis 1-3 is an ancient account of origins. Notably, it is deeply rooted in ancient science" (p. 195). *Denis O. Lamoureux is Professor of Science and Religion at St. Joseph's College at the University of Alberta. He possesses three earned doctorates (dentistry, theology, and biology) and tells of an intellectual and spiritual journey out of atheism, through fundamentalism, and to his current position. Consequently, if there was ever a model voice that displays the academic and personal experience necessary to speak formidably about the hermeneutical issues associated with Genesis 1-3 and the other creation texts of the Bible, it is Lamoureux. *The study begins with what seems like a simple question, "Is the Bible a book about science?" However, before the opening chapters are completed, the reader understands that the question is anything but simple. In fact, the difficulty of the conversation is poignantly displayed when he offers answers to his leading question from two giant figures within the evangelical tradition. Henry M. Morris answers in the affirmative, but Billy Graham answers negatively. Yet, to his credit, Lamoureux does not dwell on this disagreement. He quickly emphasizes that a proper answer to his question requires an entanglement with issues of hermeneutics, or principles of interpretation (p. 13). Consequently, the remainder of the book is a journey through the wild and woolly world of biblical hermeneutics on the way to answering the question of whether the Bible is a book about science. *Lamoureux guides the reader toward his answer by discussing twenty-two hermeneutical principles that range from the mundane topics of "literalism," "literary genre," and "historical criticism" to the more complex, such as "cognitive competence," "accommodation," and "concordism." Each chapter is devoted to one principle, and all the chapters are organized similarly. They discuss the principle and then specific applications to the creation texts. This approach produces manageable-sized chapters that can be pondered without a fear of being overwhelmed by complex arguments; however, presenting an argument by a series of propositional statements can obfuscate how each proposition interacts with the others and how they all cooperate. In Lamoureux's defense, however, he does well to minimize any dissonance. *Ultimately, Lamoureux finds himself landing between Morris and Graham when answering his leading question. According to Lamoureux, the Bible contains science, but it's ancient science. And that qualification makes all the difference. The biblical writers are indeed talking about the origins of the universe, but they are doing so in terms of an Iron Age worldview while using Iron Age concepts. Therefore, their "science" is incompatible with the scientific inquiry and discourse of today. This conviction implies that concordism neither does justice to the text and its message nor frames a useful conversation. *In pushing back against any simplistic appropriation of the Bible's message upon the demands of modern scientific discourse, Lamoureux offers a very nuanced proposal. But at its heart is a respect for the ancient worldview of the biblical authors with all its frustrating peculiarities. For example, Lamoureux emphasizes how things such as the rhetoric and ahistorical symbolism of parables must be respected. Simple enough; however, Lamoureux also recognizes that ancient Israel perceived the universe through a three-tiered concept, a reality that finds itself alongside flat-earth theories in the hall of fame of modern-day cosmological ludicrousness. Similarly, ancient Israel's botanical awareness was clearly ignorant of the data we have today. Therefore, Lamoureux's discussions eventually bring the reader to a crossroad. How can a reader respect the Bible if it is invoking principles of, say, botany or any other field of science, in ways that run counter to contemporary scientific discourse? Is the reader confronted with the terrible situation in which they must support the Bible's claims despite the contradictory scientific evidence? Are they forced to abandon any notion of inerrancy? *It is at this point that the integrity of Lamoureux's argument reaches a critical point. His argument cannot work without certain hermeneutical principles. First, the principle of accommodation argues that God accommodates himself to humanity--through language, culture, concepts, etc.--in order to ensure effective communication. So, in the example of Israel's botanical awareness, God is "using the botany-of-the-day" to ensure that the audience would understand the message. Similarly, this should also be applied to Israel's three-tiered universe and other cosmological concepts. Second, the message-incident principle argues that the mode of communication is incidental to the core message. To be clear, "Incidental has the meaning of that which happens to be alongside and happening in connection with something important" (p. 46). Therefore, applied to the creation texts, ancient science is incidental but important to delivering spiritual truths (p. 47). Third, Lamoureux champions incarnational inspiration. According to Lamoureux, the incarnation, as understood in Jesus, becomes the analogy par excellence for understanding the nature of scripture. It is fully divine and fully human. The Bible, like Jesus, transcends time and history. And God's perfect message comes through finite and imperfect humanity. *Many of Lamoureux's arguments echo similar arguments made by biblical scholars in recent memory. For example, Kenton Sparks, in God's Word in Human Words: An Evangelical Appropriation of Critical Biblical Scholarship (2008), emphasized accommodation in his attempt to balance a conviction that the Bible contains factual errors but is also inerrant. Peter Enns systematically argued for incarnational inspiration, as in Inspiration and Incarnation: Evangelicals and the Problem of the Old Testament (2005). John Walton and Brent Sandy display affinities to Lamoureux's message-incident principle in their work The Lost World of Scripture: Ancient Literary Culture and Biblical Authority (2013). Consequently, the pitfalls that face these scholars face Lamoureux as well. If accommodation explains the scientific ignorance of the biblical writers, is inerrancy the best description of scripture? Or, because the incarnation is unique to the realities of Jesus, how appropriate is it to invoke it as an analogy for something else? At what point does it break down (cf. Ben Witherington, The Living Word of God [Waco: Baylor University Press, 2007], 35-49)? *I wholeheartedly agree with Lamoureux that it is paramount for the interpreter to dutifully consider the text on its own terms, particularly since I take seriously the notion that God used ancient Israel to communicate his redemptive plan. Thus, the interpreter should yield to Israel's concepts, conventions, and philosophies on the way to understanding the message before they move to appropriation for theological discourse. Nevertheless, several elements in The Bible and Ancient Science could be fine tuned. These include Lamoureux's framing of the discussion of translating Genesis 1:1 (pp. 75-81) as a text-critical issue, when it is more of a translation problem. Lamoureux also presents a generic, almost flat, portrait of the classic criticisms of biblical studies (e.g., textual criticism, literary criticism, historical criticism) that does not support a nuanced understanding of their results for the creation texts. *A little more significant is Lamoureux's understanding of Paul's typological argument in Romans 5. He struggles with the possibility that Paul's argument appears historical in nature. He states, *"As a consequence, Paul undoubtedly believed Adam was a historical person and that the events of Genesis 2-3 really happened. However, it must be emphasized that Paul's belief in the reality of Adam and the events in the Garden of Eden does not necessarily mean they are historical" (p. 175). *Thus, he is forced to wrestle with the implications of his argument as it confronts the semantics of the text. He may well have been influenced by Enns in how he tries to navigate this, but a difficult tension remains (Peter Enns, The Evolution of Adam: What the Bible Does and Doesn't Say about Human Origins [2012]). For Lamoureux, and Enns for that matter, it is difficult to advocate a framework-like typology which usually interprets historical figures in the context of history as, in this instance, functioning with a significant level of historical ignorance. *A deeper commitment to comparative investigations would also have enhanced Lamoureux's argument. He is certainly aware of non-Israelite texts and how they help us understand the concepts, conventions, and message of the biblical text, for he references them in his discussions of worldview and ancient conceptions of the universe. However, reading Genesis 1-2 in the shadow of texts such as the "Enuma Elish" and the "Memphite Theology" crystalizes the form and function of the genre as well as the Old Testament's theological emphases. *Nevertheless, overall Lamoureux gets far more right than wrong and this work is valuable. It makes potentially complicated concepts accessible and applies them to the very important debate about what "inerrant" means when describing the nature of scripture. *Reviewed by David B. Schreiner, Associate Dean and Associate Professor of Old Testament, Wesley Biblical Seminary, Ridgeland, MS 39157.
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Rovenchak, Іvan I., Oksana R. Perkhach, and Andrii I. Babii. "Natural-geographic objects in the New Testament." Journal of Geology, Geography and Geoecology 31, no. 2 (August 5, 2022): 390–97. http://dx.doi.org/10.15421/112236.
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The article was written in order to find natural-geographic objects in the New Testament of the Bible. Out of 27 books of the New Testament, only 9 books mention particular names of natural-geographic objects. The highest number and variety is in the Acts of the Apostles, where the author mentions 22 particular objects. Natural-geographic objects are also mentioned in the following books of the New Testament: the Gospel of Matthew (11 objects), the Gospel of Mark (9), the Gospel of John (8), the Gospel of Luke (7), the Epistle to the Galatians (2), the Epistle to Titus (1), the Epistle to the Hebrews (1); and also in the Book of Revelation (1). In the analysis of the texts of the New Testament, we used 4 types of criteria for distinguishing natural-geographic objects, finding 21 individual names, mentioned in the New Testament texts 62 times overall. At the same time, 9 of them are mentioned in the New Testament more than once. Most often, the names of the following objects are mentioned – the Mount of Olives (11 times), the Jordan River (10 times), the Sea of Galilee (Lake Tiberias, Kinneret or Kinnereth) (7 times), the Island of Cyprus (6 times); and Island of Crete, Mount Sinai, Golgotha Hill (Calvary) – 4 times each. Other names occur twice (2 objects) and only once (12 toponyms). The article distinguishes 4 types of natural-geographic objects: 1) aquatic objects; 2) peninsulas, capes, islands; 3) forms of terrain; 4) other. According to number of mentions, quantitative prevalence is seen for aquatic objects, the names of which are presented in the text 22 times, but their variety is lower (6 concrete names in total) compared with the second group – islands, which constitutes 10 concrete names, but the total number of mentions is lower. Most often, the New Testament mentions the Mount of Olives – a height spanning from the north to the south opposite the eastern wall of the Old City of Jerusalem, left of the Kidron Valley and which has three main peaks: Mount Scopus (826 m above sea level); the Mount of Olives (814 m); and the Mount of Temptation (816 m). The article presents 2 tables and 2 maps. The article is relevant both for scientists and readers of the Bible.
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Rachmadi, Simon. "Penyataan Diri Allah di Tengah Kerapuhan Dunia: Pesan Teologis tentang Inkarnasi Allah dalam Tradisi Teologis Yohanes." GEMA TEOLOGIKA: Jurnal Teologi Kontekstual dan Filsafat Keilahian 7, no. 1 (April 29, 2022): 123. http://dx.doi.org/10.21460/gema.2022.71.790.
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Abstract This article describes a theological idea about the presence of God among God’s people. The presence of God takes the form of becoming “flesh” (incarnation), as depicted by the Johannine tradition in the Gospel of John, the First Letter of John, and the Book of Revelation. By becoming “flesh” God wholly participates in the vulnerability and precariousness of the human “flesh”: pointing to the very nature of humanity. This articlelocates the divine incarnation within the daily life of human beings in the “flesh”. Using the method of simple Bible reading, with a limited theoretical approach, this article suggests a hermeneutical message of the Johannine tradition. Since the Word has become “flesh,” the divine realm could always be found in the vulnerability of the world. As a result, despitesuff ering (theodicy) remains a mystery, the experience of vulnerability — through critical, persistent, and grateful faith — is potentially worthy of accommodating the divine presence.
Abstrak Artikel ini mendeskripsikan suatu visi teologis tentang Allah yang setia menyertai umat-Nya. Kesetiaan menyertai umat-Nya itu terwujud dengan cara men-“daging” (berinkarnasi), sebagaimana terlukis di dalam tradisi Rasul Yohanes: yaitu di dalam Injil Yohanes, Surat 1 Yohanes, dan Kitab Wahyu. Cara men-“daging” itu membuat Allah senantiasa terlibat dalam aspek-aspek kerapuhan dan kehinaan kodrati “daging” manusia. Pertanyaannya, di manakah keterlibatan ilahi itu ditemukan di dalam realitas insani sehari-hari yang selalu bersalutkan aneka kerapuhan kodrati? Dengan metode pembacaan Alkitab sederhana,dengan pendekatan teoretis tafsir yang terbatas, artikel ini berusaha mendekati pertanyaan tersebut dengan memeriksa pesan hermeneutis dari tradisi Yohanes. Karena Sang Sabda menjadi “daging”, maka Allah bersemayam di dalam kerapuhan dunia. Akibatnya, meskipun misteri penderitaan (theodicy) tidak akan pernah dapat dijelaskan oleh manusia secara lengkap, pengalaman derita itu — via iman yang kritis, tabah, dan penuh syukur — selalu berpeluang untuk diolah menjadi wadah perjumpaan ilahi.
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Przygoda, Wiesław. "The mercy of God as the foundation of charity of the Church." Diacovensia 27, no. 4 (December 24, 2019): 637–51. http://dx.doi.org/10.31823/d.27.4.4.
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Charity diaconia of the Church is not an accidental involvement but belongs to its fundamental missions. This thesis can be supported in many ways. The author of this article finds the source of the obligation of Christians and the whole Church community to charity service in the nature of God. For Christians God is Love (1 John 4, 8.16). Even though some other names can be found, (Jahwe , Elohim, Adonai), his principal name that encapsulates all other ones is Love. Simultaneously, God which is Love showed his merciful nature (misericordiae vultus) in the course of salvation. He did it in a historical, visible and optimal way through his Son, Jesus Christ through the embodied God’s Son, Jesus Christ, who loved the mankind so much that he sacrificed his life for us, being tortured and killed at the cross. This selfless love laid the foundations for the Church, which, in essence, is a community of loving human and God’s beings. Those who do not love, even though they joined the Church through baptism, technically speaking, do not belong to the Church since love is a real not a formal sign of belonging to Christ’s disciples (cf. John 13, 35). Therefore, charitable activity is a significant dimension of the Church’s mission as it is through charity that the Church shows the merciful nature of its Saviour. A question that needs to be addressed may be expressed as follows: in what way the image of God, who is love, implies an involvement in charity of an individual and the Church? An answer may be found in the Bible, writings of the Church Fathers of and the documents of Magisterium Ecclesiae and especially the teachings of Pope Benedict XVI and Pope Francis.
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NELSON, ERIC. "‘TALMUDICAL COMMONWEALTHSMEN’ AND THE RISE OF REPUBLICAN EXCLUSIVISM." Historical Journal 50, no. 4 (November 8, 2007): 809–35. http://dx.doi.org/10.1017/s0018246x07006395.
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ABSTRACTThis article makes the case that modern ideological republicanism has its roots, not in Athens or Rome, but in Jerusalem. It begins from the observation that republican political theory underwent a dramatic transformation in the middle of the seventeenth century. Before 1650, republicanism had always been a ‘relative’ position: those who argued in favour of republican government did so because they believed that republics were better than monarchies for various reasons. None of them had any interest in arguing that monarchy was an illegitimate constitutional form. In the second half of the seventeenth century, however, we see for the first time the appearance of what we might call republican ‘exclusivism’, the claim that republics are the only legitimate regimes. This article argues that the ‘exclusivist’ turn was prompted by the Christian encounter with a tradition of rabbinic commentary on two chapters of the Hebrew Bible (Deut. 17 and 1 Sam. 8), according to which the Israelite request for a mortal king was regarded as an instance of the sin of idolatry. It further demonstrates that the English pamphleteers at the centre of this story – John Milton, James Harrington, and Algernon Sidney – were themselves deeply conscious of the degree to which their views had been shaped by the writings of the ‘Talmudical commonwealthsmen’.
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Pulis, John W. "The children of Ham." New West Indian Guide / Nieuwe West-Indische Gids 71, no. 1-2 (January 1, 1997): 79–85. http://dx.doi.org/10.1163/13822373-90002617.
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[First paragraph]Bob Marley: Songs of Freedom. RITA MARLEY, ADRIAN BOOT & CHRIS SALEWICZ (eds.). London: Bloomsbury, 1995. 288 pp. (Paper £ 14.99)Marley and Me: The Real Story. DON TAYLOR (as told to Mike Henry). Kingston: Kingston Publishers, 1994. xxxv + 226 pp. (Paper US$ 16.95)Dread Talk: The Language of Rastafari. VELMA POLLARD. Kingston: Canoe Press, 1994. x + 84 pp. (Paper J$ 150.00)Rastafari: Roots and ldeology. BARRY CHEVANNES. Syracuse NY: Syracuse University Press, 1994; Kingston: The Press - University of the West Indies, 1995. xiv + 298 pp. (Cloth US$ 34.95, Paper US$ 17.95; J$ 500.00)Seeking a myth to justify the enslavement of Africans, explorers, scholars, and others turned to the Bible, that most sacred and preeminent of Western texts, conjured-up an old biblical curse, and set it to work one more time. As Europe entered the Modern Era, Africans were reinvented as the children of Ham and were targeted for a life of servitude in the New World. Five hundred years later, black folk in Jamaica seized upon an event in Africa, re-interpreted a passage in the Revelation of John, and set in motion a project that transformed enslavement and exile into a religious movement of global proportions.1