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Journal articles on the topic 'Haustafeln'
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1
Lips, Hermann Von. "Die Haustafel als ‘Topos’ im Rahmen der urchristlichen Paränese Beobachtungen anhand des 1. Petrusbriefes und des Titusbriefes." New Testament Studies 40, no. 2 (April 1994): 261–80. http://dx.doi.org/10.1017/s0028688500020592.
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1.1 Seit der Arbeit von Karl Weidinger ist die – im Anschluß an Martin Dibelius ausgearbeitete – These akzeptiert, daß es im Neuen Testament ‘Haustafeln’ gibt. Die seitherige Forschung hat sich zwar nicht zufrieden gegeben mit der von Weidinger vertre-tenen These hinsichtlich der Frage, wo diese Haustafeln ihren religionsgeschichtlichen bzw. traditionsgeschichtlichen Hinter-grund haben. Dennoch wurde überwiegend seine Ableitung von der durch das hellenistische Judentum vermittelten stoischen Pflichtenlehre als plausibel angenommen, wenn auch z.T. nur mangels besserer Alternative. Weniger Resonanz fanden Ver-suche, die Haustafeln ganz vom atl-jüdischen Hintergrund her zu verstehen (Lohmeyer) oder in ihnen genuin christliche Schöpfun-gen zu sehen (Rengstorf, Schroeder). Eine deutliche Modifikation der These Weidingers stellte die Arbeit von Crouch dar, der stärker die jüdisch-hellenistische Ausprägung betonte sowie in der ältesten christlichen Haustafel (Kol) eine speziell anti-enthusiastische Aus-richtung sah.
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Kurniawan, Albertus Lilik. "Nasihat Berlakulah Adil dalam Haustafeln Kolose 4:1." Media (Jurnal Filsafat dan Teologi) 3, no. 2 (October 1, 2022): 150–61. http://dx.doi.org/10.53396/media.v3i2.91.
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This essay aims to make a biblical-theological analysis of Col. 4:1 in which Paul speaks about the responsibility of masters to treat their servants justly and fairly. This study uses a critical historical method while taking into account the sociological context of the biblical text (a sociological approach). Based on textual analysis, Col. 4:1 lies in a sequence of rules that govern the relationships between household members (Col 3:18-4:6), namely the relationship between husband and wife (3:18-19), parents and children (3:20-21), and the last is master and servant (3:22-4:1). Based on a sociological approach, this study finds that the Colossian Christian community had servants, and that’s why the treatment of servants became an unavoidable topic in good household management. The relationship between master and servant needs to be clarified from a Christian point of view. The instructions in Col. 4:1 are to say that the master is responsible for treating the servants justly and fairly, that is, doing what is right with his servant. Haustafeln also contains a Christological orientation because they aim to place the household under Christ, as all life must be subject to Christ.
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Sembiring, Raharja, and Rut Debora Butarbutar. "Hormatilah Istrimu: Sebuah Penafsiran Terhadap 1 Petrus 3:7." GEMA TEOLOGIKA: Jurnal Teologi Kontekstual dan Filsafat Keilahian 6, no. 2 (October 22, 2021): 233. http://dx.doi.org/10.21460/gema.2021.62.621.
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Abstract1 Peter 3:1–7 is a dilemmatic text. The word hupotassō or ‘subject to’ in this passage is often used to justify female subordination.This article uses the identity of 1 Peter’s addressee, paroikos kai parepidēmos, as a hermeutical framework to get new ideas on the meaning of relations between men and women. The existence of verse 7 in haustafeln’s advice of 1 Peter 3:1–7 indicates that the spirit of equality has been echoed by the author in the Greco-Roman patriarchal society. A husband who was already a believer is a potential point for constructing gender equality and, at the same time, protecting women in a patriarchal cultural circle.
AbstrakTeks 1 Petrus 3:1–7 merupakan teks yang dilematis. Kata hupotassō atau ‘tunduk’ dalam perikop ini sering digunakan sebagai pembenaran bagi subordinasi perempuan. Tulisan ini menggunakan identitas penerima surat 1 Petrus, paroikos kai parepidēmos, sebagai hermeneutical framework atau bingkai kerja penafsiran untuk mendapatkan gagasan baru atas makna relasi laki-laki dan perempuan. Keberadaan ayat 7 dalam nasihat haustafeln 1 Petrus 3:1–7 menandakan bahwa jiwa kesetaraan sudah mulai didengungkan oleh pengarang dalam masyarakat patriarki Yunani-Romawi. Suami yang sudah percaya adalah celah yang potensial untuk membumikan kesetaraan jender dan sekaligus melindungi perempuan dalam lingkaran budaya patriarki.
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Winkler, Sven. "Digitale Trends in der Wohnungswirtschaft." Zeitschrift für das gesamte Genossenschaftswesen 67, no. 3 (September 26, 2017): 194–209. http://dx.doi.org/10.1515/zfgg-2017-0020.
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ZusammenfassungEine Wohnungsübergabe direkt per iPad, die Mitteilung von Informationen über digitale Haustafeln in den Aufgängen oder die Kommunikation mit Enkeln oder dem Hausarzt via Skype im Wohnzimmer – Szenarien, die bereits heute praktiziert werden. Die digitale Welt aus Datenleitungen und mobilen Endgeräten bestimmt längst unsere Gesellschaft und erstreckt sich heute bereits auf viele Bereiche der Wohnungswirtschaft. Dabei kann die digitale Hard- und Software dazu beitragen, bestehende Prozesse zu optimieren oder neue Prozesse und Geschäftsmodelle entstehen zu lassen. Die Digitalisierung trägt somit auch wesentlich zur zukünftigen Entwicklung der sächsischen Wohnungsgenossenschaften bei. Dabei muss regelmäßig abgewogen werden, welche Prozesse sinnvoll sind und welche nicht.
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Wold, Benjamin. "Family Ethics in 4QInstruction and the New Testament." Novum Testamentum 50, no. 3 (2008): 286–300. http://dx.doi.org/10.1163/156853608x281278.
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Abstract4QInstruction preserves an interpretation of the fifth commandment, to honor one's father and mother, which has similarities with Philo's comments on it. Because Philo's treatment of the command plays a pivotal role in assigning influences on instruction to family members in the New Testament, and the present opinion overwhelmingly views Philo as indebted to Greek schemas and content, evidence from more recently available Qumran literature suggests some of the New Testament Haustafeln may have more of a Jewish intellectual history than is currently acknowledged. This article explores the way biblical traditions—especially the Decalogue and creation traditions—are used for construing teachings to members of the family in the 1 Cor 11, Eph 5-6, Philo and 4QInstruction.
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de Wet, Chris L. "Husbands, Wives and the Haustafeln in John Chrysostom's Homilia in Epistulam AD Ephesios 20." Acta Patristica et Byzantina 21, no. 2 (January 2010): 51–62. http://dx.doi.org/10.1080/10226486.2010.11879117.
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Fina, Lien Iffah Naf’atu. "A Muslim Reading of the Haustafeln of Ephesians 5:21-33 in Dialogue with Quran 4:34." Indonesian Journal of Theology 5, no. 2 (April 18, 2019): 194–210. http://dx.doi.org/10.46567/ijt.v5i2.26.
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The essay questions whether Ephesians 5:21-33 supports a hierarchical relation between husbands and wives as an ideal and universal principle. To answer the question, as a Muslim, I share my reading of this passage in dialogue with a similar Qur’anic passage, Q. 4:34. I learn that the two texts have undergone similar history since its emergence until today. Through a contextual reading, I view that even though Ephesians 5:21-33, as well as Q. 4:34, adopted the household concept accepted in the area, which was patriarchal, the author instilled a new higher equal relationship between husbands and wives. In short, this text proposes “an intended transformation” or an “imaginative vision.” Offering a new reading of gender-related texts is a shared struggle in both traditions. It is an important endeavor to make the scriptures speak for today’s world as a powerful basis for social transformation.
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Isiorhovoja, Osbert, and Dennis Okoh. "Haustafeln: A Deconstruction Reading of the Household Codes in Ephesians 5: 22-25 for Sustainable Development in Nigerian Context." NIU Journal of Humanities 9, no. 1 (March 31, 2024): 131–36. http://dx.doi.org/10.58709/niujhu.v9i1.1834.
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The quest for sustainable development has remained a recurring decimal in the history of man. Hence it becomes enigmatic for scholars and the society to admit the Pauline household codes on the verge of global challenges for advancement and technological breakthrough in the society as well. The paper adopts o multidimensional approach in order to heuristically examine the phenomenon. It discovers among other things that the restriction on the family was borne out of fear for the Greco-Roman government since the Jews were under Roman rule. Also, discovers that it is anti-society in outlook as women were meant to be seen and not heard their potentials denied while children and slaves the future leaders in our contemporary context were disenfranchised. Beside the men, every other person are denied of their rights, subjected and couched under the guise of patriarchal authority and harmonious living. The paper concludes by recommending a deconstruction reading that will empower women and youths to achieve speedy development. It recommends that the idea of patriarchy should be re-reinterpreted with love-submission in focus, where input from other members of the family counts and not blind submission to mediocrity and underdevelopment because of masculinity Keywords: sustainable development, patriarchal, submission, haustafeln, society, family and deconstruction
9
Khobnya, Svetlana. "So That They May Be Won Over Without a Word: Reading 1 Peter Through a Missional Lens." European Journal of Theology 29, no. 1 (December 1, 2020): 7–16. http://dx.doi.org/10.5117/ejt2020.1.002.khob.
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ZUSAMMENFASSUNG Der erste Petrusbrief beinhaltet eine Reihe von Themen, welche die Fürsorge des Autors für die Gemeinde offenbaren. Der Brief ist bekannt für seine Anweisungen an Sklaven, Ehemänner und Ehefrauen sowie für seine Ansichten zu Leiden, sozialer Gerechtigkeit und Führung in der Gemeinde. Nichtsdestoweniger legt dieser Artikel nahe, dass das soziale Engagement des 1. Petrusbriefs sein missionales Denken nicht ausschließt. Der Artikel nimmt die Herausforderung seitens zeitgenössischer Theologen zur Frage an, wie die Theologie des 1. Petrusbriefs sein soziales Engagement zu erhellen vermag. Er bietet eine missionale Lesart des Briefes, die aufzeigt, inwieweit der Petrus die Leser einlädt, an der Mission Gottes teilzuhaben, und vor allem, wie die missionale Strategie im Brief funktioniert. Besondere Aufmerksamkeit wird dabei den Haustafeln zuteil. Nach einer Analyse, welche Auswirkungen eine Nacherzählung der Mission Gottes in Christus für die Zuhörerschaft von Petrus hat, und einer Bewertung, welche Folgen ihre christliche Identität für ihre Teilhabe an dieser Mission hat, befasst sich der Artikel mit den Haustafeln. Dabei wägt er ab, inwieweit diese die Leser auffordern, die Welt, in der sie leben zu verändern. Der Artikel endet mit einigen Schlussfolgerungen für unsere Welt und Zeit. SUMMARY First Peter contains a number of themes that demonstrate the author’s burden for the Church. The letter is known for its instructions to slaves, husbands and wives, for its views on suffering, on social justice and on leadership in the Church. Yet this article suggests that the social engagement of 1 Peter also incorporates his missional thinking. The article takes up challenges from various contemporary scholars to analyse the question how the theology of 1 Peter informs this social engagement. It offers a missional reading of the letter which shows to what extent it invites the readers to participate in the mission of God and, more specifically, how Peter’s missional strategy works. Specific attention is paid to the household codes. After analysing the implications of re-telling the story of God’s mission in Christ for Peter’s audience, and evaluating the consequences of their Christian identity for participating in mission, the article tackles the household codes by assessing the extent to which they invite readers to change the world around them. At the end there are some conclusions for our time. RÉSUMÉ La première épître de Pierre contient divers thèmes qui témoignent de la préoccupation de son auteur pour l’Église. Cette lettre est connue pour ses instructions aux esclaves, aux maris et aux épouses, pour son approche de la souffrance, pour son enseignement sur la justice sociale et sur la direction d’Église. Le présent article vise à montrer qu’elle intègre à son traitement de questions sociales une pensée missionnelle. En s’appuyant sur divers travaux contemporains, Svetlana Khobnya cherche à déterminer comment la théologie énoncée dans la lettre influe sur le traitement des questions sociales. Elle propose ainsi une lecture de la lettre dans une perspective missionnelle montrant à quel point les lecteurs sont invités à prendre part à la mission de Dieu et, plus spécifiquement, comment fonctionne sa stratégie missionnelle. Elle prête une attention particulière au code domestique. Après une analyse des implications du récit de la mission de Dieu en Christ, que la lettre raconte à nouveau à ses lecteurs, et une présentation des conséquences de leur identité chrétienne pour leur participation à la mission, elle revisite le code domestique en considérant dans quelle mesure il invite les lecteurs à changer le monde dans lequel ils vivent. Elle conclut par des suggestions pour l’époque actuelle.
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Khobnya, Svetlana. "So That They May Be Won Over Without a Word: Reading 1 Peter Through a Missional Lens." European Journal of Theology 29, no. 1 (December 1, 2020): 7–16. http://dx.doi.org/10.5117/ejt2020.1.002.khob.
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ZUSAMMENFASSUNGDer erste Petrusbrief beinhaltet eine Reihe von Themen, welche die Fürsorge des Autors für die Gemeinde offenbaren. Der Brief ist bekannt für seine Anweisungen an Sklaven, Ehemänner und Ehefrauen sowie für seine Ansichten zu Leiden, sozialer Gerechtigkeit und Führung in der Gemeinde. Nichtsdestoweniger legt dieser Artikel nahe, dass das soziale Engagement des 1. Petrusbriefs sein missionales Denken nicht ausschließt. Der Artikel nimmt die Herausforderung seitens zeitgenössischer Theologen zur Frage an, wie die Theologie des 1. Petrusbriefs sein soziales Engagement zu erhellen vermag. Er bietet eine missionale Lesart des Briefes, die aufzeigt, inwieweit der Petrus die Leser einlädt, an der Mission Gottes teilzuhaben, und vor allem, wie die missionale Strategie im Brief funktioniert. Besondere Aufmerksamkeit wird dabei den Haustafeln zuteil. Nach einer Analyse, welche Auswirkungen eine Nacherzählung der Mission Gottes in Christus für die Zuhörerschaft von Petrus hat, und einer Bewertung, welche Folgen ihre christliche Identität für ihre Teilhabe an dieser Mission hat, befasst sich der Artikel mit den Haustafeln. Dabei wägt er ab, inwieweit diese die Leser auffordern, die Welt, in der sie leben zu verändern. Der Artikel endet mit einigen Schlussfolgerungen für unsere Welt und Zeit.SUMMARYFirst Peter contains a number of themes that demonstrate the author’s burden for the Church. The letter is known for its instructions to slaves, husbands and wives, for its views on suffering, on social justice and on leadership in the Church. Yet this article suggests that the social engagement of 1 Peter also incorporates his missional thinking. The article takes up challenges from various contemporary scholars to analyse the question how the theology of 1 Peter informs this social engagement. It offers a missional reading of the letter which shows to what extent it invites the readers to participate in the mission of God and, more specifically, how Peter’s missional strategy works. Specific attention is paid to the household codes. After analysing the implications of re-telling the story of God’s mission in Christ for Peter’s audience, and evaluating the consequences of their Christian identity for participating in mission, the article tackles the household codes by assessing the extent to which they invite readers to change the world around them. At the end there are some conclusions for our time.RÉSUMÉLa première épître de Pierre contient divers thèmes qui témoignent de la préoccupation de son auteur pour l’Église. Cette lettre est connue pour ses instructions aux esclaves, aux maris et aux épouses, pour son approche de la souffrance, pour son enseignement sur la justice sociale et sur la direction d’Église. Le présent article vise à montrer qu’elle intègre à son traitement de questions sociales une pensée missionnelle. En s’appuyant sur divers travaux contemporains, Svetlana Khobnya cherche à déterminer comment la théologie énoncée dans la lettre influe sur le traitement des questions sociales. Elle propose ainsi une lecture de la lettre dans une perspective missionnelle montrant à quel point les lecteurs sont invités à prendre part à la mission de Dieu et, plus spécifiquement, comment fonctionne sa stratégie missionnelle. Elle prête une attention particulière au code domestique. Après une analyse des implications du récit de la mission de Dieu en Christ, que la lettre raconte à nouveau à ses lecteurs, et une présentation des conséquences de leur identité chrétienne pour leur participation à la mission, elle revisite le code domestique en considérant dans quelle mesure il invite les lecteurs à changer le monde dans lequel ils vivent. Elle conclut par des suggestions pour l’époque actuelle.
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OYEBANJO, Peter Adelaja. "RE-READING EPHESIANS 5: 22-25 IN THE CONTEXT OF CHRISTIAN MARRIAGE IN OSUN STATE NIGERIA." Biblical Studies Journal 05, no. 03 (2023): 30–44. http://dx.doi.org/10.54513/bsj.2023.5303.
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This study examined the marriage relationships in Ephesians 5:22-25 in the context of Christian marriage in Osun State, Nigeria. The aim is to address the unpleasant situations observed in Yoruba land especially among Christian couples in the State. Data for this study were collected through both primary and secondary sources. The primary source included a close reading of the text and interpretation of Eph 5:22-25. The exegesis was adopted to explore and interpret the pericope. The exegesis included a close reading of the Greek text of the passage. The text was analysed into key words, phrases and sentences for detail study. In addition, unstructured interview and Focus Group Discussion (FGD) were conducted among ministers of God and Christian couples within the State. The secondary source includes archival materials, dictionaries, encyclopedia, book, journal articles and internet materials. Data collected were subjected to content analysis and contextual rmeneutics. The study revealed that the author of Eph 5:22-25 emphasised Haustafeln (family code) which included love, headship and mutual submission, with regard to marriage relationship between husbands and wives. The study also discovered that Yoruba society which was patriarchal, with the misconception of the current movement of social groups on gender equity, had made the interpretation and practices of love, headship and submission as exemplified in Eph 5:22- 25, a difficult task among Christian couples in Yoruba land. Therefore, the study highlighted various recommendations to foster peaceful co-existence among couples in Osun State, Yoruba land and in Nigeria.
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Lindeman Allen, Amy. "Babies and Building Blocks: A Re-constructive Reading of God’s Household in 1 Peter in light of the Absent Child." Biblical Interpretation 28, no. 3 (June 4, 2020): 347–70. http://dx.doi.org/10.1163/15685152-00283p04.
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Abstract This essay re-reads 1 Peter’s Haustafel from a childist perspective, concerned with children both absent and present. It re-imagines 1 Peter’s Haustafel as a model for the Christian family based on growth and interdependence, rather than power and submission. In this model, God is paterfamilias, mimicking patriarchy in order to bring about a reversal in which elders imitate infants. This is argued in three parts: (1) attending to children and the ideologies that govern their relationships; (2) uniting the metaphors of infants and building blocks; and (3) re-imagining an alternate model of household relationships.
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Geréby, György. "James P. Hering, The Colossian and Ephesian Haustafeln in Theological Context: An Analysis of their Origins, Relationship, and Message, American University Studies, VII (New York: Peter Lang, 2007), 285 pp., US$74.95 (ISBN 9780820495057)." Journal of Reformed Theology 5, no. 3 (2011): 349–50. http://dx.doi.org/10.1163/156973111x608598.
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Russell, William R., and Albrecht Peters. "Kommentar zu Luthers Katechismen. Band 5: Beichte, Haustafel, Taufbuchlein." Sixteenth Century Journal 27, no. 3 (1996): 951. http://dx.doi.org/10.2307/2544119.
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Bauman-Martin, Betsy J. "Women on the Edge: New Perspectives on Women in the Petrine Haustafel." Journal of Biblical Literature 123, no. 2 (2004): 253. http://dx.doi.org/10.2307/3267945.
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MACDONALD, MARGARET Y. "Slavery, Sexuality and House Churches: A Reassessment of Colossians 3.18–4.1 in Light of New Research on the Roman Family." New Testament Studies 53, no. 1 (January 2007): 94–113. http://dx.doi.org/10.1017/s0028688507000069.
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The instructions to slaves and masters in the Colossian Haustafel have long raised questions about their concrete meaning for their intended audience. Drawing principally on recent research on the Roman family, but also on other texts, inscriptions and imagery, this article seeks to show that the implications of the household code for the sexual treatment of slaves must have varied widely. Important factors included the believing or non-believing nature of each household and the complexity of familial arrangements generally. Ultimately, Colossians appears implicitly to recognise a degree of honour in the case of slaves, a view that may sometimes have led to greater respect for familial/sexual boundaries than was otherwise usual.
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Patty, Febby Nancy, Vincent Kalvin Wenno, and Fiona Anggraini Toisuta. "Keluarga dan Pendidikan Karakter: Menggali Implikasi Nilai-nilai Hausetafel dalam Efesus 6:1-9." Kurios 6, no. 2 (November 2, 2020): 102. http://dx.doi.org/10.30995/kur.v6i2.155.
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The moral crisis in Christian families due to globalization has resulted in the loss of the function of the Christian family in society. This results in the shift in family values to be replaced by individualist, consumerist, and hedonistic values. This article describes the concept of family (hausetafel) in the letters of Ephesians and Colossians. The author uses a historical socio interpretation, to search for and find the meaning of the two epistles. The results of the interpretation show that the two epistles are very rich related to family and moral values (character). The meaning cannot be separated from its socio-historical and cultural context. Some of the values contained include the revelation of Christ in and through the family, love as the basis for binding family members, the family as a basis for character education, equality relations. The family image becomes a model for church life.
Abstrak
Krisis moral yang terjadi di tengah keluarga Kristen akibat globalisasi, mengakibatkan hilangnya fungsi keluarga Kristen di tengah masyarakat. Hal tersebut mengakibatkan bergesernya nilai-nilai keluarga digantikan dengan nilai-nilai individualis, konsumerisme, hedonistik. Artikel ini memuat tentang konsep keluarga (hausetafel) dalam surat Efesus 6:1-9. Penulis menggunakan penafsiran sosio historis, untuk mencari dan menemukan makna atau nilai kekeluargaan menurut pemikiran Paulus. Hasil penafsiran menunjukkan bahwa penguatan nilai-nilai keluarga tidak lepas dari konteks sosio-historis dan kulturalnya yang yang didominasi oleh pola-pola relasi kekuasaan yakni patron-klien yang ber-dampak pada kehidupan persekutuan umat. Sehingga perlu adanya penguatan moral dan karakter yang berdasar pada nilai-nilai kekeluargaan. Beberapa nilai haustafel yang menonjol dalam perikop ini yakni nilai kebenaran, kasih dan ketaatan, penghormatan, nilai persaudaraan, bersikap adil dan hidup setara yang selanjutnya menjadi model bagi kehidupan gereja maupun kekristenan.