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Journal articles on the topic 'Hope – Biblical teaching'
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1
Ovira Lestari, Mulya Cindi, and Bayu Kristianto. "Children Of Men (2006): Representation of Modern Spirituality in an Apocalyptic Dystopian World." Udayana Journal of Social Sciences and Humanities (UJoSSH) 4, no. 1 (February 29, 2020): 10. http://dx.doi.org/10.24843/ujossh.2020.v04.i01.p03.
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In the post-industrialization era, spirituality has gone through many shifts. Specifically, perceptions of spirituality have changed for the worst after 9/11, which inspired several movies in portraying spirituality within the society in science fiction movies. Children of Men (2006) is one of science fiction movies that portray biblical apocalyptic narratives in which spirituality is a crucial element in the movie, indicating how influential spirituality is in popular culture. This research paper aims to analyze how modern spirituality is represented through the shift from Weber's concept of disenchantment to Jenkin's concept of re-enchantment, examining how it affects oneself in the biblical apocalyptic narrative. The representation is analyzed by focusing on a huge alteration that resulted from the attack of 9/11, which affects how the disenchanted society in the movie deals with the gloom of apocalypse. These responses lead to re-enchantment as the movie incorporates biblical allegories that represent hope for tomorrow, which is fundamental teaching for most religions.
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Rosner, Brian S. "‘Drive out the wicked person’ A Biblical Theology of Exclusion." Evangelical Quarterly: An International Review of Bible and Theology 71, no. 1 (September 12, 1999): 25–36. http://dx.doi.org/10.1163/27725472-07101004.
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This article attempts to treat the exclusion of individuals from the community as a topic of biblical theology. It focuses on the neglected rationale or motives of exclusion rather than the practicalities of exclusion (i.e., who gets excluded? in what way? for which sins? by whom?). Five motifs or images serve as lenses to focus and guide the reading of the relevant texts and assist in the task of synthesis. In sum, serious offenders are excluded because of the solidarity of the community, in order to maintain the holiness of the group, due to a breach of covenant, in the hope of restoration and because of the prospect of salvation. By way of conclusion some reflections are offered on the relevance of this teaching for biblical theology in general and for the practice of church discipline today.
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Schaab, Gloria. "Which of These Was Neighbour?: Spiritual Dimensions of the US Immigration Question." International Journal of Public Theology 2, no. 2 (2008): 182–202. http://dx.doi.org/10.1163/156973208x290035.
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AbstractIn the present climate of debate surrounding United States immigration, both legal and illegal, the call to be neighbour and to exercise hospitality that echoes throughout the biblical tradition provides valid and unequivocal dimensions of a Christian spirituality within the horizon of the immigration discussion. This article traces the development of such a spirituality beginning with the Jewish scriptures, the ministry of Jesus in the gospels and Catholic social teaching. It concludes with a spirituality rooted in the American memory that offers promise and hope and proclaims the best of the American spirit.
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Bala, Kristoforus. "Allah Harapan Kita di Masa Krisis Pandemi Covid-19." Seri Filsafat Teologi 31, no. 30 (December 12, 2021): 157–83. http://dx.doi.org/10.35312/serifilsafat.v31i30.162.
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The current Covid-19 pandemic has led to existential crises throughout the whole world. It has affected many aspects of human life. It has caused fear, anxiety, despair and even death of millions of people. This article focuses on the importance and meaningfulness of hope in God in the midst of the Covid-19 crisis. In Christian theology, hope is one of the theological virtues. It has become increasingly important and urgent for Christians and theologians to reflect on hope in God as the ultimate source of hope for humankind in such a time like this. In the midst of the widespread of various misinterpretations of the Covid-19 pandemic, Christians and theologians are called to contribute their theological reflections for the betterment of individuals, societies and humanity at large especially in coping with and responding to the pandemic crisis. The method applied in this article is qualitative, i.e. by studying in depth biblical sources, magisterial documents and Catholic teaching on theme of hope in God as a theological virtue and other sources that are related to the topic of the Covid-19 pandemic.
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Ready, Geoffrey. "Renewing the Narrative of the Age to Come: The Kingdom of God in NT Wright and John Zizioulas." Religions 12, no. 7 (July 8, 2021): 514. http://dx.doi.org/10.3390/rel12070514.
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This paper makes use of leading New Testament scholar NT Wright’s presentation of the biblical understanding of the kingdom to assess—on the basis of Orthodox Christian theologian John Zizioulas’ own critique—the Orthodox liturgical enactment of the kingdom and age to come. We will explore how Wright and Zizioulas describe the principles of a properly kingdom-oriented worship. Finally, we will examine Wright’s critical realism as a potential model for understanding how enacting the age to come in worship could shape the kingdom narrative of its participants. Thus, while Wright’s immediate goal in his engagement of the theme of the kingdom of God may be to correct a longstanding misreading of the New Testament, his teaching ultimately enables us to propose a way of accomplishing Zizioulas’ hope of renewing the full narrative of the age to come in Orthodox worship.
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Pranadi, Yosep. "Kematian dan Kehidupan Abadi: Sebuah Eksplorasi Dalam Perspektif Gereja Katolik." MELINTAS 34, no. 3 (August 29, 2019): 248–71. http://dx.doi.org/10.26593/mel.v34i3.3459.248-271.
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Death is a boundary situation that all human beings face at the end of their life. Even when Church’s teaching on afterlife has been widely accepted by the faithful, most Christians still find it hard to accept death as part of their life. Some of the faithful tend to avoid or to question the situation and the people accompanying them because of their unreadiness in facing death. Christians are invited to accept and to recognise death as an inevitable fact, but also as a reality that brings hope for resurrection and everlasting life. This article attempts to explore some biblical, philosophical, and theological perspectives that can underline interrelatedness among death, resurrection, and the everlasting life. Christian reflections of death can be illuminating when seen as perfection and fulfilment of humanity, as a transformation process of human’s life, and as the faithful’s journey towards God the Father.
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Skrzypczak, Robert. "Uwarunkowania i wyzwania myśli chrześcijańsko-społecznej Karola Wojtyły/Jana Pawła II." Warszawskie Studia Teologiczne 35, no. 1 (October 6, 2022): 178–200. http://dx.doi.org/10.30439/10.30439/wst.2022.1.11.
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The richness of St. John Paul II’s social teachings is so great that some compare it to the achievements of Leo XIII. His specific approach to social issues and to everyday human life should be called ‘social personalism”. His social teaching is extensive, and abundant in theories, tackling the most current and difficult problems of the modern times, focusing primarily on defending of human beings from the external threats of totalitarianisms and dictatorships, as well as from the internal pressure of erroneous ideologies. However a lot has been changed since the John Paul II’s era, the imperative in his teaching to establish and proclaim the full truth about the man, his personal dignity, his conscience, as well as his temporal and eschatological vocation still remains relevant, posing a challenge to the successive generations. He built his social teaching with a strong dependence on the Biblical contents and the Magisterium of the Church. He wanted it to serve not just as a theoretical approach of the Magisterium to the everyday social issues, but to sound as the Gospel in the ears of the modern man. He put together social philosophy with theology of worldly matters, economics with eschatology, ethics with kerygma. Thanks to John Paul II, the Church's social teaching has taken on the sound of a prophetic vision that restores to people the joy of life and the hope of regaining of the meaning in building the world together and increasing the value of the quality of human relationships in it. Without the prospect of the eternal life and the Redemption, social issues would have become just an ideology seasoned with the Catholicism. Thanks to the Polish Pope, they began to sound like a social Gospel.
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Skrzypczak, Robert. "Uwarunkowania i wyzwania myśli chrześcijańsko-społecznej Karola Wojtyły/Jana Pawła II." Warszawskie Studia Teologiczne 35, no. 1 (October 6, 2022): 178–200. http://dx.doi.org/10.30439/wst.2022.1.11.
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The richness of St. John Paul II’s social teachings is so great that some compare it to the achievements of Leo XIII. His specific approach to social issues and to everyday human life should be called ‘social personalism”. His social teaching is extensive, and abundant in theories, tackling the most current and difficult problems of the modern times, focusing primarily on defending of human beings from the external threats of totalitarianisms and dictatorships, as well as from the internal pressure of erroneous ideologies. However a lot has been changed since the John Paul II’s era, the imperative in his teaching to establish and proclaim the full truth about the man, his personal dignity, his conscience, as well as his temporal and eschatological vocation still remains relevant, posing a challenge to the successive generations. He built his social teaching with a strong dependence on the Biblical contents and the Magisterium of the Church. He wanted it to serve not just as a theoretical approach of the Magisterium to the everyday social issues, but to sound as the Gospel in the ears of the modern man. He put together social philosophy with theology of worldly matters, economics with eschatology, ethics with kerygma. Thanks to John Paul II, the Church's social teaching has taken on the sound of a prophetic vision that restores to people the joy of life and the hope of regaining of the meaning in building the world together and increasing the value of the quality of human relationships in it. Without the prospect of the eternal life and the Redemption, social issues would have become just an ideology seasoned with the Catholicism. Thanks to the Polish Pope, they began to sound like a social Gospel.
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Lim, Budianto. "The Significance of the Ascension of Christ and Its Implications for Worship." Theological Journal Kerugma 6, no. 1 (April 11, 2023): 11–20. http://dx.doi.org/10.33856/kerugma.v6i1.279.
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The observance of the Ascension of Christ is not really a prime celebration in most Protestant churches. Even examples of congregational practices related to the celebration of Ascension Day throughout Christian worship history are scarce. Most Christians go through this celebration without much consideration on how the ascended Christ influences life in the here and now. Most would probably view Christ as the heavenly king and unconsciously ignore the fact that Christ ascended as the high priest who can empathize with his people. Although Indonesia treats this Christological event as a public holiday, the preparation leading to the celebration is not as significant as other commemorations like Good Friday, Easter, and Christmas. The consequence is that Christians do not have a meaningful worship experience that may inspire them to endure the life of daily discipleship. Thus, the focus of this article is on understanding the significance of Christ’s ascension and how the church can celebrate Ascension Day in ways that help Christians live according to Christ’s teaching and hope for the future. This article will reconsider the biblical and theological foundations of the ascension to develop worship that strengthens the identity of Christians for daily discipleship.
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Nawrot, Janusz. "O krok dalej w przybliżeniu słowa Bożego. Poznańscy bibliści w służbie orędziu Starego i Nowego Testamentu." Poznańskie Studia Teologiczne, no. 35 (August 31, 2020): 35–58. http://dx.doi.org/10.14746/pst.2019.35.02.
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On the occasion of 100 years of existence and activity of Adam Mickiewicz University in Pozna, one may sum up the contribution of the Faculty of Theology which has existed as part of the uni- versity for 20 years. This contribution has concerned the research and teaching arenas combined with a commitment for the social community of the Wielkopolska province. What is specific of the faculty is its ability to work both on the scientific and didactic levels as well as on the church level, which requires considerable knowledge and time in order to competently combine the requirements of working at university with demands of the Catholic Church managed by the Second Vatican Council. The scientific and popular scientific initiatives in the widely understood biblical studies represent a valuable contribution to the celebration of 100 years of the Pozna university. Like other scientific disciplines, they can proudly make their own contribution to the development of sci- ence in our city, as well as the entire country. One can only hope that the present generation of sci- entists will take the baton passed to them in the relay race of generations, and will make their own contribution to the science thereby honouring Pozna as an important scientific centre in Poland.
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Kalscheur, Gregory A. "Christian Scripture and American Scripture: An Instructive Analogy?" Journal of Law and Religion 21, no. 1 (2006): 101–42. http://dx.doi.org/10.1017/s0748081400002836.
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As a Jesuit priest whose ministry includes the teaching of constitutional law, I regularly struggle with the task of interpreting two foundational normative texts: the Bible and the U.S. Constitution. The Bible plays a central normative role in the life of the Church, while the Constitution provides a normative framework for American law and politics. These texts ground the ongoing lives of both the Church and the American political community. Both of these textually constituted communities face the challenge of appropriating for contemporary experience a normative text produced in a significantly different historical context. But can American constitutional lawyers learn anything from the ways in which the Bible has been interpreted within the life of the Church?Jaroslav Pelikan, eminent historian of the Church's doctrinal tradition and Sterling Professor of History Emeritus at Yale, believes that those engaged in the enterprise of constitutional interpretation can indeed learn something from the history of biblical interpretation. Drawing on a life-long “study of the twenty centuries of interpreting Christian Scriptures,” Pelikan offers his new book,Interpreting the Bible and the Constitution, in the hope that it “may be of some help and illumination … to those who stand in the tradition of the two centuries of interpreting American Scripture.” (37)
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Obielosi, Dominic. "Christianization without westernization: A study of Acts 15:19-20 in relation to African-Western discriminatory bias." Integrity Journal of Arts and Humanities 3, no. 3 (June 30, 2022): 60–68. http://dx.doi.org/10.31248/ijah2022.058.
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It is a happy news and a welcome development that Christianity registered an incomparable acceptance and growth in Africa. Religion deals with faith. It can make or mar the people’s development depending on how it is presented. It is appreciable that Christian missionaries to Africa brought with them civilization, ranging from education, politics, and even socio-economic area. However, the spate of fanaticism and fundamentalism in Africa not unconnected with a misconstruction of the biblical message is worrisome. Of greater concern is the inability of some Africans to distinguish between the truth of Christianity and the western bias. Left in a confused state not unconnected with the teaching by some confused or biased missionaries, some Africans repudiate African culture on the altar of Christian belief. The hardworking African has turned into a lazy one on the hope that God takes care of him. Her highly spiritualized culture has been abandoned for fear of idolatry. Her strong family cohesion has been exchanged with western individualism. Her respect for elders and ancestors has been replaced with blames against the ancestors for their woes and failure. This paper employs exegetical lens to study the response of the Apostles in the face of similar problems in the gentile world. It then exhorts Africans to accept that which is authentically Christian without neglecting her richly cultural heritage.
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Zgraja, Brunon. "Arka Noego obrazem Kościoła w "Enarrationes in psalmos" św. Augustyna." Vox Patrum 65 (July 15, 2016): 761–81. http://dx.doi.org/10.31743/vp.3533.
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St. Augustine is regarded as master of the an allegorical interpretation of the Holy Scriptures. It consists in drawing out from the biblical text the deepest meaning. Using such kind of interpretation, he tried in one of his greatest exegetical works – Enarrationes in Psalmos, to explain for his faithful the mystery of the Church by means of a number of motives from the parables, biblical topographic and cosmic subjects, as well as from many biblical events and personages, interpreted in an allegorical spirit. So, in this article an effort has been made to show only some ideas of Augustine’s ecclesiological reflections that look as fruit of his allegorical interpretation of Noah’s Arc and the happenings related to it. The carried out analyses show that the figure of Noah’s Arc and the happenings related to it, served the bishop of Hippona to present the Church as a community composed of all nations of the world which are being incorporated in its organism after a previous conversion and receiving baptism as a result of proclamation the Gospel which should perform a priority role in the saving service of the Church. In Augustine’s opinion, the Church should be the place of proclamation the Truth, the teaching of which in the Church should be characterized by absolute fidelity to the Christian doctrine. What’s more, the Church is a community of saint and sinful people. It unceasingly undertakes strenuous efforts of moral cleaning, striving thereby for a growing moral perfection. That community is also characterized by awareness of a shared responsibility for the salvation of others, as well as by a conviction of the value of testifying to the holiness of life and the need of proclaiming the Word of God. These constitute an essential factor which mobilizes to a growing fidelity in fulfilling the will of God expressed in the commandments, and to undertaking a strenuous effort to proclaim the Gospel. The carried out analyses also allow to ascertain that the moral renewal undertaken by the members of the Church, should take place in accordance with the recommendations of Christ, and their progress in acquiring moral perfection does not remain without influence on perceiving the institution of the Church. Also obdurate sinners are members of the Church, those who, in spite of the words of encouragement addressed to them that they might start a way of fidelity to God, they put off the final decision of conversion, resigning in this way from the possibility of salvation, offered to them by God. The Church shown by means of an arc, is a Church unceasingly persecuted because it does not give consent to moral violations by the sinners, having a tolerating attitude toward them, in hope of their conversion. To Augustine’s vision of the Church belongs also his faithful safeguard of the Christian morality, as well as his fidelity in the service of proclaiming the Gospel. Both flow from the conviction of impossibility of one’s salvation outside the Church.
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Bancin, Kerdi. "NASEHAT TENTANG KEKUATIRAN STUDI EKSEGETIS MATIUS 6:25-34 DAN REFLEKSINYA PADA KEHIDUPAN UMAT KRISTEN MASA KINI." Areopagus : Jurnal Pendidikan Dan Teologi Kristen 18, no. 2 (September 10, 2020): 161–69. http://dx.doi.org/10.46965/ja.v18i2.343.
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The purpose of this study is to find out what advice about anxiety is based on the book of Matthew 6: 25-34 and to explore the advice about concerns and to reflect it on today's Christians. The research method in writing this scientific paper is a qualitative method with an exegetical study approach. The interpretation method used is the terms and steps of biblical interpretation, so the steps used by researchers are as follows: book recognition, text analysis, textual criticism by comparing opinions of experts and analyzing them, comparison of translations, general context and specific context, general context, special context, form criticism, literary criticism, sitz im leben, verse by verse interpretation, overall interpretation and the scope. As a result of the exegetical study of Matthew 6: 25-34, concerns in the lives of Christians is a teaching of Jesus to strengthen the belief of Christians to put their hope in Jesus.Worry only exists in people who do not know God, and people who often feel anxious are grouped in people who lack faith and belief that God is the only helper and the way of salvation. God has provided everything for humans and humans do not need to think about what will happen tomorrow, but Christians must adopt a good lifestyle every day and they need not think or worry about an uncertain future. Because tomorrow has its own prosperity and only God knows what will happen tomorrow. Jesus wants Christians to seek God's kingdom and God's truth, which means to be obedient and faithful to God. If Christians have sought the kingdom of God, God will provide what is needed by His people. Keyword : Worry
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Gultom, Hizkia David Asaf. "Kritik Teologis Terhadap Pengembangan Kurikulum Merdeka Belajar Pendidikan Agama Kristen di Indonesia terkait Demoralisasi." Kharisma: Jurnal Ilmiah Teologi 4, no. 2 (September 30, 2023): 221–32. http://dx.doi.org/10.54553/kharisma.v4i2.222.
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Abstract The purpose of this research is to provide a solutive critique of the development of the Christian Religion education curriculum in Indonesia regarding demoralization. With this research, it is hoped that educators will be able to evaluate the effectiveness of the curriculum used for teaching so that it contains moral teaching with the biblical concept of the Bible. The method of this study uses qualitative research using sources from scientific journals and books on Christian Religious education curriculum design. The results and discussion of this study show that so far the teaching of the Bible has not been taught in schools, and only emphasizes imperative moral teachings due to the demands of the scriptures. As a result, students do not understand the actual reasoning why a Christian must have good morals. The researcher provides a solution step by providing the concept of biblical teaching, which emphasizes that morality in Christianity is not because of demands but because of the impulse of love which is felt through understanding in reason and human conscience. Abstrak Tujuan dari penelitian ini adalah memberikan kritik yang bersifat solutif terhadap pengembangan kurikulum pendidikan Agama Kristen di Indonesia terkait demoralisasi. Dengan penelitian ini diharapkan para pendidik mampu mengevaluasi keefektifan kurikulum yang dipakai untuk mengajar supaya memuat pengajaran moral dengan konsep Injil yang biblikal. Metode dari penelitian ini menggunakan penelitian kualitatif dengan menggunakan sumber-sumber dari jurnal ilmiah dan buku desain kurikulum pendidikan Agama Kristen. Hasil dan pembahasan dari penelitian ini, menunjukkan bahwa pengajaran Injil selama ini kurang diajarkan di sekolah-sekolah, dan hanya masih menekankan ajaran moral yang bersifat imperatif karena tuntutan kitab suci. Akibatnya peserta didik tidak mengerti reasoning sebenarnya mengapa seorang Kristen harus memiliki moral yang baik. Peneliti memberikan langkah solutif dengan memberikan konsep pengajaran Injil yang biblikal, yang menekankan bahwa moral dalam kekristenan bukan karena tuntutan tapi karena dorongan kasih yang dirasakan lewat pengertian secara akal dan hati nurani manusia.
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Paltzer, Jason. "Training a Christian Public Health Workforce: A Qualitative Study of Christian Public Health Training Programs." Christian Journal for Global Health 5, no. 3 (November 8, 2018): 12–22. http://dx.doi.org/10.15566/cjgh.v5i3.228.
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Objective: The objective of this qualitative pilot study was to identify opportunities and challenges Christian public health training programs experience when it comes to equipping public health students to work within Christian health mission organizations.
Methods: A sample of seven out of seventeen (41 percent response rate) Christian public health institutions from North America, Asia, and Africa completed an online survey. Thematic analysis was conducted to identify major themes in the following areas: values specific to a Christian worldview, competencies focused on integrating a Christian worldview, challenges to integrating a Christian worldview, and training available to students interested in Christian health missions.
Results: Values focused on Christ-like humility in serving God and others, discipleship, respecting human dignity in the image of God, and collaborative community partnership. More than half of respondents identified the interrelationship between culture, religion, spirituality, and health as the primary competency integrating a Christian worldview. Global health was identified as a second competency followed by understanding the history and philosophy behind global health and missions. Identified challenges include faith of students and faculty, limited availability of Christian public health textbooks, and secularization of concepts such as poverty and development.
Conclusion: The holistic nature of public health is conducive to integrating a Christian worldview into program content. The results show that Christian public health institutions have biblical values and integrate a Christian worldview in understanding the interrelationship between culture, religion, spirituality and health primarily through a global health lens. Programs experience significant challenges to embedding a Christian perspective into other content areas. Opportunities for integrating competencies with a Christian worldview include offering a certificate in global health/development ministry, teaching methods for engaging individuals and groups in holistic health discussions, and incorporating spiritual metrics and instruments into program evaluation courses to measure the influence of faith, hope, and discipleship alongside physical and social health metrics.
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Kubacki, Zbigniew. "Ekskluzywizm ewangelikalny." Poznańskie Studia Teologiczne, no. 30 (August 24, 2018): 251–84. http://dx.doi.org/10.14746/pst.2016.30.13.
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Within the Christian theology of religions one distinguishes three basic paradigms: exclusivism, inclusivism and pluralism. Pluralism considers all religions as equal ways of salvation leading to God. It denies that Jesus Christ is the unique Savior of the world. Inclusivism maintains the unicity and salvivic universality of Jesus Christ, but affirms that explicit faith in Jesus Christ is not necessary for salvation for unevangelized people. Exclusivism is the view that Jesus Christ is the only Savior of the world and that one must believe God’s special revelation that culminates in the gospel of Christ in order to be saved. Evangelical theologians principally maintain this position. Interestingly enough, on the one hand they affirm that children who die in infancy (as well as people who are mentally incompetent) are included within the circle of God’s saving grace and will be saved; on the other hand, they say that since the first coming of Christ the only way of salvation is explicit faith in him.The article is divided into three parts. The first part examines the argument of those theologians about the fate of children who die in infancy and then compares it with the teaching of the Catholic Church expressed by the International Theological Commission in its document The Hope of Salvation for Infants Who Die Without Being Baptized (2007). The second part examines the biblical and theological arguments advanced by evangelical theologians in favor of exclusivism. In the third part these arguments are discussed from the perspective of Catholic theology. For Catholics as much as for evangelicals, there is no doubt that Jesus Christ is the unique Savior of the world and that salvation has always been by grace through faith. The difference concerns the content of this saving faith. Must it have as its object an explicit knowledge of Jesus Christ, as is argued by the evangelical exclusivists?
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Urbanovich, Liubov. "Search for ways to integrate elements of the scientific knowledge into the educational process of Sunday schools." St. Tikhons' University Review. Series IV. Pedagogy. Psychology 69 (June 30, 2023): 47–60. http://dx.doi.org/10.15382/sturiv202369.47-60.
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The present article attempts to answer the question of the possibility and pedagogical expediency of harmonizing religious and natural science knowledge in the classroom within the framework of the parish education of children. For quite a long time, natural science knowledge was used as a powerful means of atheistic propaganda and destruction of any thought about faith and religion among the people. At present, there remain difficulties in combining scientific knowledge and religious faith in science and educational practice. As a result of the materialistic approach to teaching natural science subjects at school, the young believers reject the biblical picture of the world offered in Sunday School as contradicting scientific knowledge and suffer from ideological dualism.The purpose of the present work is to substantiate the necessity and value of integrating elements of natural science knowledge into the educational process of Sunday School through effective ways of its implementation. The article reveals the theoretical aspects of the indicated problem and describes practical methods of integrating natural science knowledge into religious education within the framework of parish activity. Such forms of integration as natural science laboratories of a young naturalist, master classes, creative workshops and others are singled out as the most efficient. Basing on the available practical experience, the article presents the real and expected educational effects and highlights the pedagogical conditions that contribute to their achievement.The author expresses the hope that due to the integration of elements of natural science knowledge into the religious education of children, it will be possible to avoid the ideological and religious crisis among teenage schoolchildren and reduce the number of children who abandon the faith planted by parents and teachers and leave the confines of the church.
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Ward, Michael. "Corona, command and capitalism." Emerald Emerging Markets Case Studies 10, no. 3 (July 25, 2020): 1–8. http://dx.doi.org/10.1108/eemcs-05-2020-0155.
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Learning outcomes The case presents a lot of information, directly and via references and Web-based links, about the economic consequences of the virus. Several themes are evident: As an opening theory-base, the decades-long stakeholder versus shareholder debate is invoked – but does this extend beyond “stakeholders” to the “public good”? There are contexts (generally wars) in which governments are empowered to instruct private companies to engage in the public good – but how far should/must they voluntarily go? The underlying macro-economic issue is: where will we get the capital? Central banks have not recovered from the 2008 global financial crisis and have limited “ammunition” to address the anticipated economic problems introduced by the virus. The case presents data on selected financial metrics (interest rates, debt levels, risk pricing, etc.) and outlines the conventional stimulatory steps used: lowering short-term rates (monetary policy) and investment in assets (fiscal policy) and the less-conventional Quantitative Easing “QE”. Case overview/synopsis The coronavirus appears to herald a devastating blow to lives and to the world economy – its impact is yet unknown, but likely to be comparable to war and pestilence of biblical proportion. This case focuses on the possible economic trajectories as a consequence of the virus, with emphasis on bailing-out (restructuring) struggling companies and restoring jobs. Within the framework of a world desperately in need of capital, it raises questions about accountability and responsibility. Should retrenched workers in restaurants, banks and airlines feel the consequences of their poor career choices? Must shareholders (read pensioners) shoulder losses to support the public good? Ought governments bail-out whole industries – using tax-payer money? Or do we allow central banks to conjure-up billions and hope for the best? The case does not attempt to provide answers to these questions but presents several vignettes and offers a context in which participants can debate the merits of these problems. Complexity academic level MBA and Exec-ed. Supplementary materials Teaching Notes are available for educators only. Subject code CSS: 1 Accounting and Finance.
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Roos, Bonnie. "Teaching Toni Morrison’s Beloved : From Genesis to the Reckoning." South Central Review 41, no. 1 (March 2024): 117–34. http://dx.doi.org/10.1353/scr.2024.a926136.
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Abstract: This comparative essay outlines one strategy for teaching Toni Morrison’s Beloved through a biblical lens, in order to encourage students with strong Christian backgrounds to read works that challenge some of their assumptions. I argue that in Beloved , Morrison uses Genesis 1–4 as the structure for her novel, offering a bridge to students who are comfortable reading the Bible as a way into a difficult work. I argue that the Garner’s Sweet Home resonates with Genesis 1 and 2, that Schoolteacher’s Sweet Home evokes Genesis 3, and that Morrison’s masterstroke in the novel is her ruminations on Genesis 4, including the death of the child, Beloved, which explains the protagonist, Sethe’s, name. Moreover, the better we understand those biblical chapters, the closer we get not only to interpreting Morrison’s novel, which is about understanding complicity and rebuilding community, but the closer we are, as educators, to living the mantra of Morrison’s message about communal understanding.
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Hill, Brian V. "Teaching as Reconciliation." Journal of Education and Christian Belief 10, no. 1 (March 2006): 33–41. http://dx.doi.org/10.1177/205699710601000104.
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THIS ARTICLE WAS first published thirty years ago and is republished here both in recognition of its seminal use of a biblical concept as a metaphor for the role of the teacher and for the way in which it forms an instructive whole together with the other articles in this issue, adding a further perspective on the use of reconciliation language to describe education. It uses the writing style of the time in which it was written rather than that of the present day but, to maintain the integrity of the article as originally written and published, no alterations have been made. The article proposes that the biblical concept of reconciliation provides a helpful metaphor for teaching. Three points are identified at which the concept can be specially helpful: first, in bringing the child to terms with society, with the hopes and enmities in himself and others, so that he may develop with a realistic view of his options; second, in achieving a better balance between thinking and feeling in the curriculum; and third, in being involved with, and mediating between, the various groups interested in making educational policy. In these ways, the appropriate professional stance of the teacher is that of a reconciler.
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Ming, David, Tumpal Pandiangan, and Joseph Patalala. "Bentuk Apologetika Terhadap Hyper-Grace Berdasarkan Titus 2:11-15." Journal of Religious and Socio-Cultural 2, no. 2 (December 16, 2021): 123–40. http://dx.doi.org/10.46362/jrsc.v2i2.71.
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Biblically, the Hyper-Grace adherents mistake their analysis of very basic doctrines. The author sees first, an indication of Hyper-Grace's understanding which states that when we are saved, God has already forgiven all of our sins, namely past, present, and future sins, so that they are principled if there is a sin that we commit, there is no need to ask. forgiveness to the Lord Jesus. Second, there is an indication of understanding the concept of salvation once saved remains saved, which is understood as a certainty of salvation without needing to work out that salvation through a holy life, fearing God. Third, there are indications that ecclesiastical problems do not understand the biblical concept of salvation in Jesus Christ, so they are very easy to follow the teachings of the concept of salvation which is not necessarily according to the Bible. From the description of the limitations of the problem under study, the authors ask 3 (three) main questions regarding the discussion of this scientific paper. First, what are the things related to Hyper-Grace? This will explain aspects in terms of understanding Hyper-Grace. Second, how to approach the exegesis of Titus 2: 11-15 as a response or evaluation of the Hyper-Grace movement? Third, Is it once saved, can't you lose your salvation (Once Saved Forever)? The purpose of the research being held is to answer every problem that has been mentioned above, the author hopes that every Christian has a correct basis for understanding the biblical concept of salvation. The author hopes to contribute in terms of thought, so that every Christian can apologize to deviant teachings, namely Hyper-Grace is not in accordance with Biblical Grace. The author hopes to know the Biblical view by examining Titus 2: 11-15 as the basis of the author's analysis of Apologetics. The purpose of this analysis is also an evaluation of the Hyper-Grace movement which is widely debated by biblical scholars.
Secara biblika, penganut Hyper-Grace memiliki kekeliruan terhadap analisanya kepada doktrin-doktrin yang sangat mendasar. Penulis melihat pertama, adanya indikasi pemahaman Hyper-Grace yang menyatakan bahwa pada saat kita diselamatkan, Tuhan sudah mengampuni semua dosa kita yaitu dosa masa lalu, masa kini, dan masa yang akan datang, sehingga mereka berprinsip seandainya ada dosa yang kita lakukan tidak perlu lagi meminta pengampunan kepada Tuhan Yesus. Kedua, adanya indikasi pemahaman konsep keselamatan sekali selamat tetap selamat, yang dipahami sebagai satu kepastian keselamatan tanpa perlu mengerjakan keselamatan itu melalui kehidupan yang kudus, takut akan Tuhan. Ketiga, adanya indikasi masalah gerejawi tidak memahami konsep keselamatan Alkitabiah didalam Yesus kristus, sehingga mereka sangat mudah mengikuti ajaran konsep keselamatan yang belum tentu sesuai Alkitab. Dari pemaparan batasan masalah yang diteliti tersebut, maka penulis mengajukan 3 (tiga) pertanyaan utama mengenai pembahasan karya ilmiah ini. Pertama, apa saja hal-hal yang berkaitan dengan Hyper-Grace? Hal ini akan menjelaskan aspek-aspek yang ditinjau dari pemahaman Hyper-Grace. Kedua, Bagaimana pendekatan eksegesis Titus 2:11-15 sebagai respon atau evaluasi terhadap gerakan Hyper-Grace? Ketiga, Apakah sekali diselamatkan, tidak bisa kehilangan keselamatan (Once Saved Forever)? Tujuan penelitian diadakan adalah untuk menjawab setiap permasalahan yang telah disebutkan diatas, penulis berharap agar setiap orang Kristen memiliki dasar yang benar akan pemahaman tentang konsep keselamatan yang Alkitabiah. Penulis berharap dapat memberi kontribusi dalam hal pemikiran, agar setiap orang Kristen dapat berapologetika terhadap pengajaran yang menyimpang yaitu Hyper-Grace tidak sesuai dengan Grace Alkitabiah. Penulis berharap untuk mengetahui pandangan Alkitabiah dengan mengkaji Titus 2:11-15 sebagai dasar Apologetika analisis penulis. Tujuan dari analisis ini juga sebagai evaluasi terhadap gerakan Hyper-Grace yang banyak diperdebatkan oleh para sarjana Alkitab.
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Godde, Sandra J. "Reaching for Immortality: Can Science Cheat Death? A Christian Response to Transhumanism." Perspectives on Science and Christian Faith 75, no. 2 (September 2023): 122. http://dx.doi.org/10.56315/pscf9-23godde.
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REACHING FOR IMMORTALITY: Can Science Cheat Death? A Christian Response to Transhumanism by Sandra J. Godde. Eugene, OR: Wipf & Stock, 2022. 98 pages. Paperback; $18.00. ISBN: 9781666736748. *This short book considers what it means to live in a world in which transhumanism has taken root. Written from a Christian perspective primarily for a general Christian audience, it is nonetheless also for others who, the author hopes, will be "inspired by the invitation of Christ to find true and everlasting life in him" (p. xiv). *Exploring the importance of embodiment (especially from a biblical perspective), the nature of personhood in the technological future, as well as the convergences and divergences between transhumanist and Christian visions, Sandra J. Godde--an artist and lecturer in Christian Studies at Christian Heritage College in Brisbane--takes up the following guiding questions: "Will cybernetic immortality ever trump the Christian hope of resurrection from the dead and the life of the world to come?," and "Is [transhumanism] desirable for human flourishing, or consistent with faith in biblical redemption?" The overall objective, here, is "to resource Christians to think deeply and respond to the transhumanist agenda regarding death and immortality" (p. 6) as advances in technology continue to form us as human beings (pp. 18-19). *The author begins with a quick and very general overview of transhumanism, summarized as "man improving himself by merging with technology" (p. 2). Godde pays particular attention to technological immortality and to the larger question of what, exactly, we ultimately desire for ourselves as individual human beings and, collectively, as a species. *In the first chapter, Godde speaks to how transhumanist ideas have infiltrated popular culture, "endowing technology with a religious-like significance bordering on worship" (p. 8). As cases in point, the author goes on to highlight a number of movies and literary pieces, hardly any of which are favorable depictions of technological use by human beings. In the chapters that follow, she goes on to compare and contrast Christian and transhumanist worldviews, looking primarily at the nature of humanhood and creatureliness, the value (or not) of being limited, eschatology, deification, the concept of the imago Dei, and the necessity (or disposability) of the body. *This last point frames much of the discussion. The Christian tradition's affirmation that "we are our bodies" (with emphasis here on the centrality of the body in Christian teaching on the Incarnation and the Resurrection) is completely at odds with the transhumanist quest to technologically transform the biological body (or, very simply, to do away with it altogether). Working toward a more perfect, as it were, expression of the imago Dei is quite different, the author notes, from striving to become Homo cyberneticus (p. 19). *Although the penultimate chapter ("Towards a Christian Ethical Framework") does not really take up the constructive, balanced, or critical ethics discussion that I was hoping for (the title itself suggests that the chapter was meant to be preliminary), it offers a helpful list of those aspects of human nature that we ought to preserve and defend. This is great fodder for Christian readers, who will want to continue mulling over the question of what is valuable and indispensable about being human. *The overall brevity of the book (there are only about 73 pages of text), which is punctuated by some degree of repetition, means that the author does not dive into a rigorous analysis of the pressing and important questions that she asks throughout. For example, I would have liked to read a more nuanced representation of the diversity that exists in transhumanist thought regarding a number of issues raised here; I would have liked a deeper engagement with how transhumanists handle the concept of the "transcendent and intangible soul," especially if it is, as the author says, "the essence of who we are" (p. 10); and I would have liked to learn more about Godde's understanding of how, in the Incarnation, Christ validates "the good design" of the unenhanced human body (p. 26). *The author's aim, here, is to introduce Christian readers to the conversation, which she does in an insightful and accessible way. In the end, she wants to help equip the Christian reader to think about the big, existential questions that are brought to the fore in the pursuit for immortality that is shared by Christians and transhumanists alike. Although Godde is unreservedly critical of transhumanism, I very much appreciated her perception of transhumanists as a "new breed of fellow travellers who also see a promised land" (p. 2). *Reviewed by Cory Andrew Labrecque, PhD, Associate Professor of Theological Ethics and Bioethics, Vice-Dean, Faculté de théologie et de sciences religieuses, Université Laval, QC.
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Nyaenya, Zablon Ayiera, Prof Emily Choge, and Prof Joseph Koech. "THE BIBLICAL APPROACH OF PROVERBS 1-9 THAT IS APPLICABLE AND RELEVANT ON ADDRESSING INCREASED ANTISOCIAL ILLS IN AFRICA." European Journal of Philosophy, Culture and Religion 1, no. 2 (November 27, 2017): 48. http://dx.doi.org/10.47672/ejpcr.307.
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Purpose: The purpose of this study was to assess the Biblical approach of Proverbs 1-9 that is applicable and relevant on addressing increased antisocial ills in Africa.Methodology: The study was a desktop research where review of empirical literature was done.Results: It is only in the book of Proverbs 1-9 that we find the individual instructions from parents to their children. The book of Proverbs 1-9 can conveniently serve as the Biblical manual of parenting. The book of Proverbs 1-9 regards the home as the basic institution of learning the life skills. To appropriate the teachings and practices of Proverbs 1-9 in the life of child rearing in the African communities, there is need for the search of the Biblical approach that will enable parents to extract lessons that are applicable and relevant for the purposes of addressing increased anti-social ills in the community. The study argues that traditional-historical method of Biblical analysis as the most appropriate approach to be followed in the quest for the meaning of Proverbs 1-9 that will enable the extraction of lessons that are applicable and relevant in the African child rearing. The nature of the book of Proverbs 1-9 in terms of its traditional historical nature, social setting, purpose, relationship between it and other ancient near East wisdom literature, authorship and social-cultural environment are strong indicators that traditional historical method is the most appropriate approach that is relevant and applicable in the present African communities child rearing.Unique Contribution to Theory, Policy and Practice: The study hypothesizes that if the analysis of Proverbs 1-9 engages traditional-historical method, the crucial aspects of parenting which includes the parenting styles, contents of instructions and the goal of the instructions will be extracted. These aspects will ultimately serve as a foundation upon which child rearing in African communities be established. Understanding the Biblical teaching on child rearing in Proverbs 1-9 serves as a manual that deepens the understanding of Christian parenting in African communities hoping that it will contribute towards reducing anti-social ills.
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Adeoye, Moses Adeleke. "THE BIBLICAL PERSPECTIVE ON THE ROLES OF FATHERS IN CHILDREN’S UPBRINGING." Religio Education 2, no. 2 (November 15, 2022): 71–79. http://dx.doi.org/10.17509/re.v2i2.50921.
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The study is a conceptual investigation of the biblical ideas that address and support the fatherly role in children’s upbringing both spiritual development and at-home training. The information was acquired using a biblical lexicon, commentaries, the internet, journals and other sources that discuss at-home instruction on children's spiritual development. The primary claim of responsibility for children’s upbringing belongs to the parents. The father’s involvement has huge implications on their children in terms of cognitive, social and emotional developmental abilities and a decrease in negative behavioural outcomes. The study exposed the fathers to the reputation of raising their children in the way of the Lord. It was deduced that God holds parents responsible for the teaching and upbringing of their children. The father-child relationship quality plays an active role in organizing family life and also strengthens the relationship with the children’s upbringing. It was recommended that Christian fathers should be educated about their role and responsibilities in children’s upbringing, live an exemplary life for their children and disengage from using abusive words or curses on their children.
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Li, Weihua, and Jialei Wu. "The Art of Narrative Structure and Design—A Comparative Study of Two Biblical Stories." Journal of Education and Culture Studies 6, no. 3 (August 8, 2022): p21. http://dx.doi.org/10.22158/jecs.v6n3p21.
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The Hebrew Bible (James, 2011), as a collection of ancient books of history, prophecies, poems and wisdom literatures, contains some of the most intriguing stories and profound wisdom from the ancient world. While majority of these ideas and sapiential teachings have already deeply integrated into our modern cultures, there are yet some that we still struggle in understanding and accepting, such include the origin of sin and evil in the story of Adam and Eve in the garden of Eden and the story of Job with his undeserved sufferings. In this study, we are going to conduct a comparative study of the two biblical stories mentioned based on resources in and out of the Bible. We hope that our study will be able to cast some new lights over these long-discussed topics and to help our readers in their own reading experience.
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Smagina, E. B. "The ways of the Bible: an interpretation of antique and biblical motives in the works of M.A. Voloshin." Solov’evskie issledovaniya, no. 4 (December 15, 2019): 177–90. http://dx.doi.org/10.17588/2076-9210.2019.4.177-190.
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This article is about the evolution of the poetic work of Maximilian Voloshin in the context of Russian history of the early twentieth century. It reflects the formation of the religious and philosophical worldview of this poet-philosopher. The hypothesis is discussed that under the influence of tragic events, wars and revolutions, the biblical motives increasingly replace the antique ones, and the contemporary historical events are interpreted in terms of biblical history. In this connection a general view of the subject is given, as well as an analysis of the language, metrics, imagery and style of Woloshin's poetry at different moments of his creative work. It appears that if earlier the poet often tended to adapt antique verse and strophe to the Russian syllabo-tonic poetry, in the works of the epoch of wars and revolution he imitates the biblical poetry several times, and then he goes on to an unrhymed tonic verse, with the line divided into two hemistichs. Thereby the antique images, topoi and metaphors give way to biblical allusions, combined with realistic details of the period of terror and mass executions. It is proved that Crimea-Cimmeria, which had previously been an area of the ancient oecumene for the poet, an abode of the ancient gods, appears as an arena of the fulfilled prophetic and apocalyptic visions of the Bible in the post-revolutionary period of his work. It is alleged that history itself, which had previously been depicted as a cycle, according to ancient tradition, turns into a vector of destruction. Concerning the Old Testament history, the poet's attention is mostly attracted to prophetic books, and he chooses the most mystical images from the New Testament, chiefly from St John’s Book of Revelation. Moreover, some Gnostic motifs are combined with the Biblical ones. The cosmic allegory of Christ as the spirit "crucified" in the matter is considered as an example which goes back to the Gnostic teachings of Late Antiquity. It is also concluded that Voloshin’s hope for a future revival of Russia after passing through the crucible of trials also fits into the framework of the biblical tradition.
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Mack, Peter. "Erasmus’ Paraphrases on the New Testament and the Presentation of Christ’s Teaching." Erasmus Studies 39, no. 1 (March 13, 2019): 5–21. http://dx.doi.org/10.1163/18749275-03901001.
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Abstract Erasmus wrote his Paraphrases on the New Testament (1517–1524) at the climactic point of his literary career, just after his new edition of the New Testament, the humanistic edition of the Adagia and his edition of the works of St Jerome. This lecture asks why Erasmus gave so much time to paraphrase at such a key moment, what he hoped his paraphrase would give to early sixteenth-century Christians, and how his paraphrase clarifies, dramatizes and adds to the Biblical text. It analyses quotations from the paraphrases on Romans and the Gospel of Mark, relating to his historicization of the text, his criticism of the contemporary church, and his presentation of issues of law, grace and faith, the appropriate attitude to civic authority and Christian love. It compares Erasmus’ approach to teaching from the New Testament to his hero Rudolph Agricola’s Oration on Christ’s Nativity (1484) and to Philipp Melanchthon’s approach in the first version of his Loci communes (1521).
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Hill, Harriet. "Marriage and Morality among the Adioukrou." Missiology: An International Review 18, no. 3 (July 1990): 329–36. http://dx.doi.org/10.1177/009182969001800307.
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Marriage and traditional morals have changed drastically for the Adioukrou of Ivory Coast in the past forty years. Many Adioukrou are concerned by the breakdown in family structure. While it is typical that rapid culture change threatens the stability of societies, one must ask why biblical teaching on marriage and morality has not filled the void in this group that has identified itself as Christian over the past seventy years. This paper is a diachronic study which traces significant factors that have led to the current state of affairs. The final section recommends a plan of action. It is hoped that this case study will address the concerns that many other cultures are facing.
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Metcalf, Delaney Jordan. "A word from a seminarian . . . Beth Moore, the Great Goddess: Rushing’s feminine archetypes and the “Go home” controversy." Review & Expositor 119, no. 3-4 (November 2022): 205–19. http://dx.doi.org/10.1177/00346373231165657.
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Society employs feminine archetypes to construct rigid standards and expectations for women. The Southern Baptist Convention (SBC) uses interpretation of selected biblical texts to construct the feminine archetype of “the submissive woman,” a tactic not unlike the patriarchal subversion of the Great Goddess myth. The SBC expects women to submit to the authority of men and to teachings that exclude women from holding leadership positions. This article examines the ongoing debate over the role of women within the SBC, using the statements of John MacArthur and Beth Moore as artifact and exemplar, including a comparison of their competing interpretations of the New Testament figure Phoebe.
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Riisager, Else. "N. F. S. Grundtvigs “Studier til en bibelsk Rimkrønike” (1828) set i lyset af hans samtidige kristeligt pædagogiske tanker." Grundtvig-Studier 61, no. 1 (January 1, 2010): 64–95. http://dx.doi.org/10.7146/grs.v61i1.16569.
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N. F. S. Grundtvigs “Studier til en bibelsk Rimkrønike” (1828) set i lyset af hans samtidige kristeligt pædagogiske tanker[N. F. S. Grundtvig’s “Studies for a Biblical Rhymed Chronicle” (1828) viewed in the light of his contemporaneous Christian-pedagogical thinking]By Else RiisagerGrundtvig was engaged in communicating biblical and ecclesiasticalhistorical material in the form of hymns and songs which primarily appealed to children, young people and layfolk for practically the whole of his productive life. “Studies for a Biblical Rhymed Chronicle” from 1828 (Theologisk Maanedsskrift XIII, 145-181), which contains material from protohistory, is Grundtvig’s first attempt at a systematic publication of biblical-historical poetry. In the preface he expresses his aspiration to write biblical rhymed chronicles for children for use in schools. In his collected edition of the genre, Sang-Værk til Den Danske Kirke-Skole (1870; GSV II), the poetry from “Studies” is included as numbers 1, 2, 6, 7 and 8. The present article examines Grundtvig’s Christian-pedagogical thinking as regards the target audience at the time of publication and compares this thinking with his practice in “Studies” through a detailed analysis of Kain pløied rask i Vaar (GSV II, 6) and a more thematic presentation of the other poems.Examination of the prefaces of Grundtvig’s contemporary pedagogical publications reveals that the main purpose of the poems is Christological preaching based on the Apostles’ Creed. In practice the poems in “Studies” are Christian preaching, but not specifically Christological preaching. There is, however, nothing in the poems that speaks against a Christological context and there are numerous traits that address a Lutheran universe. Where the Christological preaching relating to the rendering of the Old Testament material is only implied, this is out of respect for the informative purpose.With regard to the genre of the poems, around 1828 Grundtvig’s preferred idea was to create biblical history in verse within the Christian pedagogical area, with genre-related traits from the medieval text, Den danske Rimkrønike. Verse is easier to read, learn and remember than prose; and by writing narratives about persons and events in verse, Grundtvig aspires to communicate the biblical material easily, vividly and animatedly. The intention of the poems is that they should be used as material for Christian teaching of Christian children at home and in connection with confirmation training. In practice, GSV II 6 and 7 are addressed to children and their parents and teachers, while GSV II 1, 2 and 8 have young persons as their primary intended recipients.Grundtvig was dissatisfied with the poems in “Studies” - not because of any deviation from his original intentions but rather because, in the event, the pedagogical intentions are not achieved. GSV II 1,2, and 8 are long and difficult to understand for the target audience. The poems are in all probability not lively enough to persuade children to listen to them, or – as Grundtvig himself phrases it - to persuade even himself that they are worth memorising.At this stage the genre of the individual items is neither hymn nor song, but rhymed biblical chronicle. “Studies for a Biblical Rhymed Chronicle” is a first attempt to start compiling a textbook in versified biblical history for Christian children, young persons and parents
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Oo, Su Khine. "Symbolic Representation Highlighted through Parallelism in A Tale of Two Cities by Charles Dickens." JEE (Journal of English Education) 7, no. 1 (May 25, 2021): 1–17. http://dx.doi.org/10.30606/jee.v7i1.479.
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The art of writing can be seen when, according to Gauding (2009), "authors use symbols to evoke more than a simple, straightforward, literal meaning". In addition to symbols, the art of poetic writing – Parallelism – emphasizes sounds and ideas in the parallel elements through repetition, development or contrast. However, most research on parallelism was done in poetic or biblical writing. This paper points out symbolic representation highlighted through parallelism in the prose-style novel A Tale of Two Cities by Charles Dickens. It explores how symbols categorized by Pickering and Hoeper (1986) were illustrated through types of parallelism by Lowth (1753), Bullinger (1898), Bulkeley (2001), McCoy (2003), Parry (2007) and Kostenberger and Patterson (2011). The results showed that symbols were represented mainly through semantic parallelism which is used to compare people, things and events using literary devices, and clarification parallelism which conveys additional information about the content. It is hoped that this paper will be useful for teachers teaching Dickens' style found in A Tale of Two Cities with a focus on symbols and parallel structures.
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Nono, Marten Malo. "Pendidikan Keluarga Kristen dalam Mencegah Kenakalan Remaja." Angelion: Jurnal Teologi dan Pendidikan Kristen 2, no. 1 (June 15, 2021): 65–75. http://dx.doi.org/10.38189/jan.v2i1.116.
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Christian Family Education is a God-centered education and is based on Biblical teaching. According to Deuteronomy 6:6-9, education is done by continuously teaching God's word. Christian family education is also directed education with excellent educational methods to do and apply in Christian families. Education in Christian families is needed to deal with juvenile delinquency. Based on the explanation above, it is necessary to develop regular education in the family through formal and non-formal theological education, hold regular retreats for Christian families, hold regular fellowships between family members, and build prayer altars at home to strengthen fellowship between family members and increasingly active in providing family members with regular and repeated Bible education and study.Pendidikan Keluarga Kristen adalah pendidikan yang berpusat pada Allah dan dasar pengajarannya yang Alkitabiah. Menurut kitab Ulangan 6:6-9 adalah pendidikan dilakukan dengan terus menerus mengajarkan firman Tuhan. Pendidikan keluarga Kristen juga merupakan pendidikan terarah dengan metode pendidikan yang sangan baik untuk di lakukan dan di terapkan dalam keluarga Kristen. Diperlukan pendidikan dalam keluarga Kristen untuk menanggulangi kenakalan anak remaja. Berdasarkan penjelasan di atas, maka perlu dikembangkan pendidikan secara rutin dalam keluarga melalui pendidikan teologi secara formal maupun nonformal, mengadakan retret secara berkala bagi keluarga Kristen, mengadakan persekutuan yang rutin antar anggota keluarga, dan membangun mazbah doa di rumah untuk mempererat persekutuan antar anggota keluarga dan semakin giat untuk memperlengkapi anggota keluarga dengan pendidikan dan pendalaman Alkitab secara rutin dan berulang-ulang.
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Jatmiko, Yudi. "Sebuah Analisis Terhadap Problematika Ajaran Restorasi Berkaitan Dengan Konsep Bumi Baru." DUNAMIS: Jurnal Teologi dan Pendidikan Kristiani 2, no. 2 (April 23, 2018): 88. http://dx.doi.org/10.30648/dun.v2i2.161.
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Abstraks. The second coming of Christ is an event inalienable to mankind. In addition to declaring punishment for unbelievers, His second coming also fulfils the presence of a new heaven and earth in which the righteous will reign with Christ forever. Of this, the Bible records that "the heavens shall vanish with a great rumbling, and the elements of the world shall burn in the flames, and the earth and all that is therein shall pass away." But on the other hand, the view of restoration clearly teaches that the old heavens and the earth will not be totally destroyed, but renewed. Thus the problem arises: how could both of these things - the biblical concept of the new earth and the doctrine of restoration - be a harmonious truth? This paper seeks to explain and discuss the problematic teaching of the restoration in relation to the concept of the new earth. Through this paper the author hopes to elaborate the problematic of this topic clearly, especially regarding the alleged contradictions that exist. In addition, critical analysis is conducted to produce responsible solutions that contribute significantly to the study of eschatology, in which the authors believe that the teaching of restoration and the concept of the new earth is a harmonious and biblical truth.Abstrak. Kedatangan Kristus kedua kali merupakan peristiwa yang tidak dapat dielakkan oleh umat manusia. Selain untuk menyatakan penghukuman bagi orang yang tidak percaya, kedatangan-Nya yang kedua juga menggenapi hadirnya langit dan bumi yang baru di mana orang benar akan memerintah bersama dengan Kristus selama-lamanya. Mengenai hal ini, Alkitab mencatat bahwa “langit akan lenyap dengan gemuruh yang dahsyat dan unsur-unsur dunia akan hangus dalam nyala api, dan bumi dan segala yang ada di atasnya akan hilang lenyap.” Namun di sisi yang lain, pandangan restorasi dengan jelas mengajarkan bahwa langit dan bumi yang lama tidak akan dihancurkan secara total, melainkan diperbaharui. Dengan demikian timbul masalah: bagaimana mungkin kedua hal ini – konsep Alkitab tentang bumi yang baru dan ajaran restorasi – merupakan kebenaran yang harmonis? Tulisan ini berusaha memaparkan dan mendiskusikan problematika ajaran restorasi berkaitan dengan konsep bumi yang baru. Melalui tulisan ini penulis berharap dapat menguraikan problematika topik ini dengan jelas, khususnya mengenai dugaan kontradiksi yang ada. Selain itu, analisis kritis yang dilakukan diharapkan menghasilkan solusi yang bertanggungjawab sehingga memberikan kontribusi yang signifikan bagi studi eskatologi, dimana penulis meyakini bahwa ajaran restorasi dan konsep bumi baru merupakan kebenaran yang harmonis dan alkitabiah.
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Starygina, Natalya N. "Christian Semantics of the Story Christ Visits a Peasant by Nikolay Leskov." Проблемы исторической поэтики 18, no. 2 (May 2020): 238–59. http://dx.doi.org/10.15393/j9.art.2020.8362.
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<p>The article reveals the Christian meaning of the story <em>Christ Visits a Peasant</em> by Nikolay Leskov. Intended for children’s reading, the story is unique in its ability to open new semantic horizons, which makes the work interesting for readers of any age. The plot-forming motif “to descend in order to ascend” can be interpreted as a motif of spiritual rebirth (or healing). The hero-narrator reproduces the story of the main character’s spiritual struggle, the meaning of which is revealed in the context of the Christian teaching about the spiritual dispensation. The story forms a system of Christian motives (sin, forgiveness, the return of the prodigal son, meeting with God, the heart, etc.), indicated by precise instructions and allusions to biblical stories, images and symbols. In the motif complex of Leskov’s story, the traditional Christmas and Yuletide prose motifs of miracle, teaching, threshold, meeting, guest, path, and home are organic. Creating the image of Christ, the writer reveals his divine properties with the help of numerous symbols: “white hand”, “the divine fate”, light, Cup, candle, Christmas cribs, monastery, etc. In the context of Christian content, everyday motives of family, friendship, reading, generations, etc., everyday events (building a house, celebrating the Nativity of Christ, reading books, traveling, etc.) acquire symbolic meaning. In the everyday life of the characters, spiritual reality manifests itself. Leskov teaches his reader to see the spiritual world behind habitual everyday phenomena, events, and relationships.</p>
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Olutoye Odeleye, Abraham. "Ethical Investigation of Material Possession Among Contemporary Christians in Nigeria." International Journal of Culture and Religious Studies 4, no. 3 (September 20, 2023): 1–9. http://dx.doi.org/10.47941/ijcrs.1455.
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Purpose: God created material possession for sustenance of man on earth. Material possessions are indispensable in life and living a purposeful life requires having basic material possessions. Material possession that some Christians at this contemporary time desire to acquire include latest vehicles, glamorous attire, attractive and solid houses, estates, clothes, electronic equipment and gadgets, plots of land, billions of dollars in their foreign accounts, productive firms at home and abroad and many of such. The greed of humans makes them pursue material possessions of the world at the expense of moral and spiritual values. Undue quest for material acquisition through bribery and corruption is detrimental to the moral and spiritual standard of Christian life.
Methodology: The paper identified compromise of some Christians, abuse of prosperity gospel, increase of social vices in the society, abandoned and inhabitable houses as challenges attached to material possessions among some Christians.
Findings: The paper argues that acquiring material possession is not sinful, but undue means of material acquisition is against the will of God. Appropriation of Christian ethical response discussed in this paper is believed to promote biblical understanding of material possessions and godly ways of utilizing them to the glory of God and blessing of humanity.
Unique Contribution to Theory, Policy and Practice: The study recommends that all Christians and responsible citizens should avoid every unethical way of acquiring material possession and learn to be contented in God. The true Church of Jesus Christ must uphold proactive teachings of the Bible on what constitutes true material possession.
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Kim, Jay Y. "Analog Church: Why We Need Real People, Places and Things in the Digital Age." Perspectives on Science and Christian Faith 73, no. 1 (March 2021): 62–63. http://dx.doi.org/10.56315/pscf3-21kim.
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ANALOG CHURCH: Why We Need Real People, Places and Things in the Digital Age by Jay Y. Kim. Downers Grove, IL: InterVarsity Press, 2020. 192 pages. Paperback; $18.00. ISBN: 9780830841585. *There is a thought-provoking irony about this book. Analog Church: Why We Need Real People, Places and Things in the Digital Age by Jay Y. Kim was written prior to the 2020 pandemic, and published at its first peak around March of that year. The book serves as a creative warning about the church "over-embracing" modern technology and all that the digital age offers, at the cost of stifling its original purpose, a purpose steeped in analog principles of empathetic relationship. Fair enough! But along come the COVID-19 restrictions, and the church (and every other part of our institutionalized life) jumps full steam ahead as digital technology becomes essential. My own perspective is from Canadian Presbyterianism. It, with some exception, has been slow to embrace many technological advances when it comes to "doing church." Nonetheless, it and many other churches have been dragged into the twenty-first century with near abandon. The number of churches doing meetings and Sunday worship via YouTube, Zoom, Facebook, and other platforms has skyrocketed. *The prophetic voice inherent in Analog Church is speaking to the church community at a time when it is relying on digital technology to continue functioning. The introductory section of the book focuses on how technology, in and of itself, is not adequate to reach those who are searching for a transcendent meaning and purpose in life, and may, in fact, steer people away from such a relationship. In an introductory section entitled "When Values Turn Vicious," the author notes that "the digital age's technological advancements boast three major contributions to the improvement of human experience ..." (p. 15). These are speed, choices, and individualism. He notes that when such values unduly influence the church and aren't held accountable, "they turn vicious." Speed has made us impatient, choices have made us shallow, individualism has made us isolated. *It is on this premise that the author uses the remainder of the book to detail his warnings and his reasons for hope. The chapter titles are provided here, as they are descriptive of the content. Part 1 has two chapters which examine worship: "Cameras, Copycats and Caricatures: Worship in the Digital Age"; and "To Engage and to Witness: Analog Worship." Part 2 considers community: "Rebuilding Babel: Community in the Digital Age"; and "A Tax Collector and a Zealot Walk into A Crossfit: Analog Community." Part 3 looks at scripture: "Jackpot: Scripture in the Digital Age"; "HowToReadABook: Analog Scripture"; and "The Meal at the Center of History: Communion." *An example of the author's approach can be taken from the section on worship. He has the reader consider "how the digital age and technology's influence have subverted much of what worship life of the gathered people of God is meant to be" (p. 35), in part in the church's effort to reach new generations. Here he invokes the wisdom of Canadian philosopher and media guru Marshall McLuhan. He notes how McLuhan's 1960's prophetic voice is making a return due to the precise nature of his pronouncements, and how they match current circumstances. He summarizes McLuhan's "Four Laws of Media" (media in a very broad sense), as applicable to our use of technology today in the church, and, in this case, worship. The laws are summarized as follows: what does it enhance, what does it push aside, what does it retrieve that was previously pushed aside, and, what does it turn into when pushed to an extreme? As Kim moves into the value of analog worship, he notes that "digital informs," but "analog transforms," and similarly, "digital entertains, analog engages." *The author works into his narrative a number of stories based on his own life experiences, and pastors and speakers will find these worthy of using in their own teaching. While there are biblical references scattered throughout, this reviewer particularly appreciates the detailed way some scriptural passages are handled. For example, in the section regarding analog community, the author takes an extended look at the list of the first disciples in Matthew 10:2-4. He pays particular attention to the unique descriptors for two of them: Matthew, a tax collector; and Simon, a zealot. These two would have been bitter enemies, yet we read nothing of the animosity that would have existed between them. There was something, a force, contained in their leader that was much stronger than their own histories and opinions of one another. Kim later notes that there is the need for this kind of communal relationship, as "the digital age has disconnected and detached us from one another in ways completely unique to our current moment in history. True analog community is what the world is hungry for, whether they know it or not" (p.113). *The author is certainly no luddite. He applauds the use of digital technology when properly focused. He himself lives in the heart of Silicon Valley, and, in many ways, he has been at the cutting edge of digital technology and its use in the church. He is the lead pastor of teaching at WestGate Church in the same area, and until recently was teacher-in-residence at Vintage Faith Church in Santa Cruz. He cohosts The Regeneration Podcast. He has a very useful website (jaykimthinks.com), and he makes himself readily available via Twitter, Instagram, and Facebook. All this is to say that Jay Kim has considerable credibility concerning the subject matter of this book. In fact, on the March 22, 2020, version of Regeneration Podcast, there is a specific commentary about the book, with some pandemic perspective as well. One of the book's phrases which is featured in the podcast discussion is "the temptation to pursue relevance at any cost." The podcast is a good resource for those considering getting the book. *ASA/CSCA members might well be wondering if the book is primarily for pastors and church leaders (which group, of course, includes a number of our members). As for those involved with the scientific endeavor, there are also some worthy considerations. This reviewer has long considered scientific activity as a form of worship, and the work of the ASA as an important ministry in itself. Many of the warnings that Jay Kim provides in his book can be easily transferred to those who share the importance of a vital science and faith relationship. In fact, it is about relationship. Digital "spectacle" may be a useful and inspiring aspect of short-term events and conferences, but the purpose of both church and our individual witness is quite different. It requires an analog approach, enhanced by a subtle and reflective use of technology which builds upon the purpose of churches and congregations, but does not replace it. In conclusion, I would recommend this book to ASA members interested in how digital technology shapes the church. *Reviewed by Bob Geddes, a geologist and minister (retired) in the Presbyterian Church in Canada, Hamilton, ON L9A 4Y2.
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Karnawati, Karnawati, and Mardiharto Mardiharto. "Sekolah Minggu Masa Pandemi Covid 19: Kendala, Solusi, Proyeksi." Didache: Journal of Christian Education 1, no. 1 (June 27, 2020): 13. http://dx.doi.org/10.46445/djce.v1i1.291.
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The pandemic period resulted in all educational activities in Indonesia undergoing a change in the shape of the learning process. The learning process that is used to face-to-face meetings between teachers and students turns into an online learning system. The Sunday School education is no exception. This study aims to find obstacles, solutions and future projections for Sunday school activities in Indonesian baptism churches. This research uses a descriptive qualitative approach. The results of this study found that most baptism churches have disabled Sunday School activities because the church is not ready to facilitate students in online learning. However, it was found that a number of baptism churches were committed to holding Sunday school activities. The obstacles faced are related to the lack of ability to apply technological facilities by teachers, parents and students. also an obstacle to spending a large quota. The solution is to improve technological capabilities for teachers and parents. Future projection is to strengthen the ability of parents in biblical knowledge and teaching skills of children at home. Masa pandemi mengakibatkan seluruh kegiatan pendidikan di Indonesia mengalami perubahan bentuk proses pembelajaran. Proses pembelajaran yang sudah terbiasa dengan bertatap muka antar guru dan murid berubah menjadi sistem online learning. Tidak terkecuali pendidikan Sekolah Minggu mengalami dampak. Penelitian ini bertujuan mencari kendala, solusi dan proyeksi ke depan atas kegiatan sekolah minggu yang ada di gereja baptis Indonesia. Penelitian ini menggunakan pendekatan kualitatif deskriptif. Hasil dari penelitian ini ditemukan Sebagian besar gereja baptis telah menonaktifkan kegiatan Sekolah Minggu dikarenakan belum siapnya gereja dalam menfasilitasi murid dalam pembelajaran online. Namun ditemukan beberapa gereja baptis yang berkomitmen tetap menyelengarakan kegiatan Sekolah minggu. Adapun kendala yang dihadapi berhubungan dengan kurangnya kemampuan mengaplikasikan sarana teknologi oleh guru, orang tua dan murid. juga kendala menghabiskan kuota yang tidak sedikit. Solusi adalah dengan meningkatkan kemampuan teknologi bagi guru dan orang tua. Proyeksi kedepan adalah dengan menguatkan kemampuan orang tua dalam pengetahuan alkitab dan skill mengajar anak di rumah.
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V. Simmons, Frederick. "Life in This World and For the Life of the World: Natural Science and the Social Ethos of the Orthodox Church." Theology Today 78, no. 4 (December 22, 2021): 385–95. http://dx.doi.org/10.1177/00405736211048794.
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For the Life of the World: Toward a Social Ethos of the Orthodox Church (FLOW) is an admirable and important document, not least because it affirms natural scientific insights as valuable resources for Christian theology and social teaching. Given the current Ecumenical Patriarch's extensive engagement with environmental concerns, this affirmation is especially apposite. However, I do not believe FLOW fully recognizes the implications of such insights for its conception of God's creation or its social ethos. In particular, FLOW maintains that scarcity, competition, violence, and death are distortions of God's creation due to human sin and that human beings are commissioned and capacitated by God to strive to overcome them. By contrast, I contend that contemporary scientific understandings of planetary forces and ecological processes—and indeed Christian scripture—give Christians cause to consider scarcity, competition, violence, and death aspects of God's creation. I further claim that striving to overcome scarcity, competition, violence, and death would be environmentally disastrous and spiritually deleterious since it would domesticate the rapidly disappearing wilderness that biblical wisdom literature depicts as delighting and glorifying God. Happily, allowing natural scientific insights to inform Orthodox conceptions of God's creation in this way would render FLOW's injunction that human beings redress the environmental implications of their sin an imperative to reduce and remedy pollution and to minimize and restore anthropogenic habitat degradation and destruction, thereby fostering the ecological sustainability Orthodoxy champions and the respect for wilderness Christians have multiple reasons to commend. Although this abandons FLOW's aspiration that human beings wholly civilize God's creation, such respect for wilderness does not imply acquiescence to human deprivation and distress, for just as it is inappropriate to impose cultural values on all of nature, it is wrong to regard all natural dynamics culturally normative. Similarly, attributing scarcity, competition, violence, and death to God's creation rather than its sin need not undermine Christian hopes for freedom from these and all other maladies, for Christians await not only God's salvation from sin and its effects but God's new creation too. Thus, in addition to honing Orthodoxy's social ethos, heeding FLOW's embrace of natural scientific insights as constructive theological resources foregrounds a commonly neglected dimension of Christians' traditional depiction of the divine economy.
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Thodberg, Christian. "Grundtvigs skovoplevelse i 1811 og prædikerne over Peters fiskedræt i tiden, der fulgte." Grundtvig-Studier 38, no. 1 (January 1, 1986): 11–55. http://dx.doi.org/10.7146/grs.v38i1.15970.
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Grundtvig’s Experience in a Wood in 1811 and his subsequent sermons on the miraculous draught of fishes.By Christian Thodberg.It is common knowledge that in connection with the revival of his Christianity Grundtvig suffered a breakdown in December 1810, after which he returned with his friend, F. C. Sibbern, to his home village and his parents in Udby, South Zealand. However, in May 1811, after a stay in Copenhagen, he was again on his way to Udby to become curate for his aging father when he had an equally important experience in the wood outside Udby which has hitherto passed apparently unheeded. He describes it in a contemporary poem to Sibbern himself.In an attack of despondency, brought on by the sight of Udby church and his childhood home and by the thought of his forthcoming ministry, he knelt down in the wood and read I Cor. 15: 55-58. Grundtvig had been ordained in Copenhagen on May 29th, but in the wood two days later he experienced a special call to the priesthood. The nature of this experience is clearly visible in his sermon for the 5th Sunday after Trinity on the miraculous draught of fishes (Luke 5: 1-11), given 22 years later on July 7th 1833. In the sermon Grundtvig relates the experience and adds that the Lord Himself had spoken to him on that occasion and had called him with the words used to Simon Peter: “Let down the net. From henceforth thou shalt catch men!”A closer analysis of Grundtvig’s sermons from 1811 until his death in 1872 shows that over the years it is on the 5th Sunday after Trinity that he reflects on the Lord’s special call to him, and thus on his life’s special destiny. He uses Peter’s catch as his starting-point, both because of Jesus’ words to Peter and because the frightened and kneeling Peter in the gospel story undoubtedly reminds Grundtvig of his situation and literal position in the wood on Friday May 31st 1811.In his sermon for the 5th Sunday after Trinity 1811 the call motif does not appear; on the other hand he does use the biblical themes of Ezek. 47: 8-10 and Amos 8: 11, which are repeated in the later sermons on the miraculous draught. The unfinished sermon of 1812 is of a quite different order, but the very long sermon in 1818 is such a penetrating analysis of the preacher’s situation that it reveals Grundtvig’s extremely personal relationship to the account of Peter’s call. The same tension can be felt in the three drafts for the sermon of 1821; the last draft is continued in the major prose-poem sermon of 1822. The theme is “listening to God’s Word”, and the sermon is divided into five images: the first depicts the days of the ancient covenant, when the Jews refused to listen and ended up under the curse of slavery; the second is John the Baptist’s sermon; the third is Jesus’ teachings and works, while the fourth is the Church’s enthusiastic reflection on this central vision. The fifth image is basically Grundtvig’s own prophecy for the near future and for himself; for it is he himself who through his coming activity in Copenhagen, Denmark’s Jerusalem, will be the crucial link in the renewal of the salvation story. So self-conscious a sermon could not but have its source in a personal revelation, that is, the experience om May 31st 1811. The first sermon in Copenhagen in 1823 already includes the biblical themes mentioned above and describes the coming Christian revival. In the highly-charged sermon of 1824 Grundtvig clearly recalls the beginning of his ministry in 1811 and confesses that he has never preached better! This particular sermon of 1824 affords grounds for an analysis of the two central poems from that year: The Land o f the Living and N ew Year’s Morn, which were most probably written in June and July 1824 respectively. The Land o f the Living contains three sequences: 1) the childhood dream, 2) the vain dream of the adult worldling, and 3) the childhood dream recovered. The same three themes are also to be found in the poem to Sibbern, and the experience in the wood in 1811 offers a plausible explanation of the break between stanzas 1-6 and 7-13, i.e. between the description of the vain dream of the adult worldling and the childhood dream recovered. In fact it is compelling to regard stanzas 7-8 as a retelling in poetic form of the experience in the wood. The same experience would also seem to have left a significant trace in N ew Year’s Morn, in stanza 54 where there are similarities as regards both content and language between the Sibbern poem of 1811 and the retelling of the experience in the wood in the sermon of 1824.Among the reworked sermons in The Sunday Book we find in Vol. II (1828) a memoir of 1811 in a sermon on the miraculous draught of fishes, but the personal experience is emphasised by the stress, under the inspiration of Irenaeus, on the human as a prerequisite for the Christian. The gospel of the day must be particularly comforting to people torn between fear and hope – like Grundtvig in 1811. Jesus’ calling of Peter is again recalled in 1832 as the basic premise for Grundtvig’s own ministry. The sermon of 1833 - the cornerstone of this survey - has already been mentioned. In 1834 Jesus’ words to Peter are underlined with a minor gloss: fisher of living men, from which Grundtvig argues for his new view of the Church: the capacious Church. People must not be forced into Christianity, and they must be allowed to choose the priest they wish to attach themselves to. In 1835 Grundtvig recalls his ordination in 1811. In 1836 the human aspect of the sermon is emphasised, as it is in The Sunday Book.In 1837 Grundtvig uses the call of Peter to consider the justification of lay preaching - presumably because he himself received a direct call in 1811. In 1838 the Irenaeus inspiration culminates. The dangerous life of a fisherman is a precise image of the rightness of Grundtvig’s well-known thesis: First a Man, then a Christian. In 1839 the experience in the wood is retold, this time in even more detail than in 1833; while in 1840 Grundtvig demonstratively sets his two great “revelations” up against one another: the experience in the wood in 1811 and the “unparalleled discovery” of baptism and the eucharist in 1825. From now on it is clear to him that the later “revelation’ is the greater, a belief he finally confirms in his sermon of 1842. Irenaeus continues to inspire him in the sermons of 1841 and 1844, underlining yet again Grundtvig’s personal relationship to the account of the miraculous draught. In the remainder of Grundtvig’s preaching life the, experience of 1811 is less strongly recalled on the 5th Sunday after Trinity, though it does happen both in 1856 and in 1861.The survey shows that the experience has been of central significance to the revival of Grundtvig’s faith, and that right into the 1840s it is an important starting-point for his understanding of himself as a Christian. The sermon on the 5th Sunday after Trinity on the miraculous draught of fishes thus becomes an interesting guideline to an appreciation of Grundtvig’s personal and theological development.
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Donozo, Arnold, Julius Tutor, and Kim Guia. "Church’s Response to the Earth’s Healing in the Face of Ecological Crisis." Bedan Research Journal 4, no. 1 (April 30, 2019): 191–214. http://dx.doi.org/10.58870/berj.v4i1.10.
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The Roman Catholic Church, thru the Supreme Pontiff, prides herself in her prophetic vocation. Just like the prophets of old, the Church speaks whenever there are social issues that threatens the people of God. Currently, all people are facing the ecological crisis as characterized by unprecedented natural weather patterns (climate change), loss of species of both flora and fauna, desertification and the like. As a crisis, it needs an immediate response. This response is the main focus of this research. Hence, this research aimed to fulfill the following objectives: to describe the current ecological crisis; to identify the Church’s traditional and scriptural basis in responding to the challenges of the ecological crisis; to examine the different Church’s encyclical and teachings as responses to ecological crisis; and to propose recommendations to alleviate the present ecological crisis. The social action cycle of Mater et Magistra was used as framework in identifying the origins of the crisis (context), followed by identifying diachronically the response of the Church drawing from the scripture, tradition (conscience), and examining synchronically the response of the Church’s encyclical with special emphasis on Laudato Si, concluding with concrete recommendations (consciousness) to help alleviate the present ecological crisis. Thus, the result showed that the current ecological crisis is characterized by ‘excessive anthropocentrism’ which is a clear misunderstanding and misinterpretation of the human and nature relationships. Moreover, a clear interpretation of the Biblical truth must be preserved. Lastly, the Catholic Social Teachings, specifically the Laudato Si, indicated that there is a need for a “Dialogue”, among various sciences, to respond effectively to the ecological crisis. References Bowen, G. A. (2009). Document analysis as a qualitative research method. Qualitative Research Journal, 9, 27-40.Christiansen, D and Grazer, W, (Eds.). (1996). And God saw that it was good: Catholic Theology and the environment. USA: United States Catholic Conference.Hornsby-Smith, M. P. (2006). An introduction to catholic social thought. New York: Cambridge University Press.Jenkins, Willis. (2008). Ecologies of grace: Environmental ethics and Christian Theology. London: Oxford University Press.Josol, A. M., CSsR. (1991). “What is happening to our beautiful land,” in Responses to the Signs of the Times: Selected Documents: Catholic Bishops’ Conference of the Philippines. Quezon City: Claretian, pp. 306-320.Leavy, Patricia. (2017). Research Design. New York: The Guilford Press.McDonagh, S. (1987). To care for the earth: A call for a new theology, London: Geoffrey Chapman. O’Murchu, D. (2004). Quantum theology: Spiritual implications of the new physics (Revised Ed.). NY: The Crossroads PublishingCompany.Pope Benedict XVI. (2010). If you want to cultivate peace, protect creation. Message of His Holiness Pope Benedict XVI for the Celebration of the World Day of Peace. http://w2.vatican.va/content/benedictxvi/en/messages/peace/documents/hf_benxvi_mes_20091208_xliii-world-day-peace.html Pope Francis. (2015a). Laudato si (On care for our common home). Libreria Editrice Vaticana.Pope Francis. (2015b). Pope Francis I speech to the Filipino audience in the year 2015. University of Sto. Tomas-Manila.Pope John XXIII. (1961). Mater et Magistra (Christianity and Social Progress). Libreria Editrice Vaticana.Pope John Paul II. (1987a). Sollicitudo Rei Socialis (The concern of the church for social order). Libreria Editrice Vaticana.Pope John Paul II. (1990b). Peace with God the creator, peace with all of creation. Message of His Holiness Pope John Paul II for the celebration of the World Day of Peace. http://w2.vatican.va/content/john-paulii/en/messages/peace/documents/hf_jp-ii_mes_19891208_x xiii-world-day-for-peace.html.Pope John Paul II. (1979c). Redemptoris Hominis. Libreria Editrice Vaticana.Pope John Paul II. (1991d). Centesimus Annus. Libreria Editrice Vaticana.Pope Leo XIII. (1891). Rerum Novarum (Rights and Duties of Capital and Labor). Libreria Editrice Vaticana.Pope Paul VI. (1971). Octogesima Adveniens (The eightieth anniversary). Libreria Editrice Vaticana.Rozzi, R., et al. (2013). Linking ecology and ethics for a changing world: Values, philosophy, and action, Springer, 1, Switzerland.Rozzi, R., et al. (2015). Earth stewardship: Linking ecology and ethics in theory and practice, Springer, 2, Switzerland.White, Lynn. (1967). The historical roots of our ecological crisis. Science 155: 1203-1207. http://www.cmu.ca/faculty/gmatties/lynnwhiterootsofcrisis.pdfWilliams, C. (2010). Ecology and socialism: Solutions to capitalist ecological crisis. Chicago: Haymarket Books.
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Haight, Roger. "Faith and Evolution: A Grace Filled Naturalism." Perspectives on Science and Christian Faith 73, no. 1 (March 2021): 52–54. http://dx.doi.org/10.56315/pscf3-21haight.
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FAITH AND EVOLUTION: A Grace Filled Naturalism by Roger Haight. Maryknoll, NY: Orbis Books, 2019. 241 pages. Paperback; $30.00. ISBN: 9781626983410. *Roger Haight is a Jesuit priest, theologian, and former president of the Catholic Theological Society of America. He is the author of numerous books and has taught at Jesuit graduate schools of theology in several locations around the world. In 2004, the Vatican's Congregation for the Doctrine of the Faith (CDF) barred Haight from teaching at the Jesuit Weston School of Theology in response to concerns about his book Jesus Symbol of God (1999). In 2009, the CDF barred him from writing on theology and forbade him to teach anywhere, including at non-Catholic institutions. In 2015, Haight was somewhat reinstated and when Faith and Evolution was published, he was Scholar in Residence at Union Theological Seminary in New York City. He is regarded as a pioneering theologian who insists that theology must be done in dialogue with the postmodern world. His experiences with censorship have led to widespread debate over how to handle controversial ideas within the Roman Catholic church. *The main presupposition of this book is that Christian theology must be developed from the findings of contemporary science in general and from the process of evolution in particular. In chapter one, Haight briefly summarizes five principles about our world that can be drawn from science. These principles include the following: (1) our universe is unimaginably large; (2) everything exists as constantly dynamic motion and change; (3) everything in motion is governed by layers of law and systems conditioned by randomness; (4) life is marked by conflict, predatory violence, suffering, and death; and (5) science is constantly revealing new dimensions of the universe. *Haight seeks to explain how the disciplines of science and theology relate to each other in chapter two. He begins by summarizing the four positions proposed by Ian Barbour which include conflict, independence, intersection (dialogue), and integration. After presenting several differences between scientific knowledge and faith knowledge, he concludes by suggesting that the independence model is the one that best describes the practices of most scientists and theologians. Any integration between the two disciplines can occur only within the mind of a person who is able to see things from different points of view, and entertain them together. *The next two chapters deal with creation theology: chapter three focuses on what we can "know" about God, and chapter four describes how God acts in an evolutionary world. Several theological conceptions of God are summarized in chapter four. These include the following: God is pure act of being (Thomas Aquinas), God is ground of being (Paul Tillich), God is serendipitous creativity (Gordon Kaufman), God is incomprehensible mystery (Karl Rahner), and God is transcendent presence (Thomas O'Meara). This last definition of God is the one that Haight latches on to, and he mainly refers to God as "creative Presence" throughout the rest of the book. While acknowledging that God is personal, he emphasizes that God is not a "big person in the sky," but a mysterious and loving presence within all material reality. He insists that all anthropomorphic language about God needs to be discarded as it not only misrepresents scientific knowledge but also offends religious sensibility. God is the "within" of all that exists which emphasizes God's immanence, but God is also "totally other than" created reality, which allows for God's transcendence. Haight's understanding of God is basically a form of panentheism, a term that he introduces in chapter three and then revisits in later chapters of the book. *Chapter four, entitled "Creation as Grace," attempts to answer the question of how God acts in an evolutionary world. Haight states that "one can preserve all the assertions of tradition without the mystifying notions of a supernatural order or interventions into the natural order by following the path laid out by creation theology" (p. xi). His answer to the question of how God acts in history is to be found in the classic notion of creatio continua, God's ongoing dynamic presence within all finite reality. God does not act as a secondary cause but works as the primary agent present to and sustaining the created world. This concept of God as creative Presence is then compared to the scriptural understanding of God as "Spirit," which Haight concedes is the most applicable way of talking about how God works in history. A third way that God acts in the world is then developed from a brief history of the theology of grace. These three sets of theological languages that include God's ongoing creation, the working of the Holy Spirit, and the operation of God's grace in people's lives are, according to Haight, different ways of referring to the same entity. *Chapter five examines the doctrine of original sin in light of evolution. Haight argues that this doctrine in its classic form contains serious problems and therefore needs to be discarded. The Genesis account of Adam and Eve is nothing more than an etiological myth which has no historical basis. Consequently, "when original sin becomes unsteady, the whole doctrine of salvation in terms of redemption begins to wobble" (p. 121). Human beings have not "fallen" and, even though they retain the influences of past stages of evolution, they cannot be born sinful. While Haight admits that humans are sinners, the sins that we commit are nothing more than social sins derived from our participation in sinful institutions that are a part of our evolutionary heritage. It is these sinful social structures that are primarily responsible for corrupting our moral sensibility, rather than some innate propensity to sin. *The person of Jesus Christ and the doctrine of Christology are the subjects of chapters six and seven respectively. Haight introduces chapter six by contrasting the different ways of interpreting Jesus of Nazareth that are presented by Marcus Borg and N. T. Wright. He obviously sides with Borg's perspective as he suggests that one should think about Jesus as simply a "parable of God." Jesus was not an intervention of God in history, but a human representative of God who was "sustained from within by the Presence of the creator God in a way analogous to all creatures and especially human beings" (p. 202). While Haight admits that God was present within Jesus in a unique and more intense way, this same God can also be more powerfully present in others, making them in some measure true revelations of the divine Presence. Jesus provides salvation by "revealing God" and, although this particular revelation of God is meant for all humankind, it does not exclude the likelihood of similar kinds of revelation within other religious traditions. *The last chapter of the book, chapter eight, is a response to the question of what we can hope for in an evolutionary worldview. Haight discusses the following possibilities: faith in a creator-finisher God who injects purpose into the process of the universe, hope for a cosmic preservation of the value and integrity of being, hope for a restoration of meaning relative to innocent suffering, and hope for the preservation of the human person and personal resurrection. He describes resurrection as a passing out of materiality into the sphere of God that transcends the finite world, or in other words, eternal union with God. The resurrection of Jesus was not a historical event, but a spiritual conviction developed by his followers after his death. It was this "Easter experience" which became the basis for the written witness to the resurrection of Jesus that is recorded in the New Testament. In death, Jesus was "received into God's power of life; he did not cease to exist as a person, but lives within the sphere of God" (p. 179). Our hope for an analogous form of personal resurrection ultimately comes down to faith in a creator God who is the "lover and finisher of finite existence." *For whom then is this book written? As stated in the preface to the book, it is not written for scientists, as one will learn very little actual science from its pages. Haight writes that he is mainly addressing Christians who are affected by our present scientific culture and who do not know how to either process their Christian faith in this context or call it into question. However, most of those who fall into this category will likely have difficulty understanding the ideas that are presented in the book without some type of graduate-level training in theology. The book appears to be written primarily for like-minded theologians who are associated with the more liberal wing of the Roman Catholic church. (Many of the footnotes in the book cite publications written by fellow Catholic priests such as Teilhard de Chardin, John Haught, Hans Jung, Karl Rahner, Edward Schillebeeckx, and William Stoeger.) *While Haight's main purpose for writing this book is admirable, it is doubtful that many outside of academia will take the time and put in the effort that is needed to read it and actually understand it. Christians with more conservative, biblically based faith commitments should probably bypass it altogether, as there is very little, if any, orthodox Christianity that is upheld within its pages. *Reviewed by J. David Holland, Clinical Instructor, Department of Biology, University of Illinois at Springfield, Springfield, IL 62703.
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Pedersen, Kim Arne. "Et rids af Grundtvig-forskningen og dens stilling i efterkrigstidens Danmark. William Michelsen in memoriam." Grundtvig-Studier 53, no. 1 (January 1, 2002): 10–23. http://dx.doi.org/10.7146/grs.v53i1.16421.
Full textAbstract:
Et rids af Grundtvig-forskningen og dens stilling i efterkrigens Danmark. William Michelsen in memoriam [A sketch o f Grundtvig scholarship and its position in postwar Denmark. In memory of William Michelsen]By Kim Arne PedersenWith the death of William Michelsen a distinct era in the history of Gr scholarship reached its close, for he was the last surviving member of the small circle who (gathered in Bishop C. I. Scharling’s residence in Ribe for Gr’s birthday ) celebrated on the stroke of midnight the founding of The Grundtvig Society of 8th September 1947 [Grundtvig-Selskabet af 8. September 1947] which was to prove such an important initiative in Danish academic activity and in Danish culture more widely. In the forthcoming reinstatement of Gr in the mainstream of Danish scholarship and debate Michelsen was to maintain a long, unstinting and untiring involvement, both through his own scholarly output and through the encouragement, advice and criticism he offered to younger and rising scholars.Michelsen was markedly the product of his own background in a middleclass family linked over two generations with teaching, a liberal theological outlook and a quiet Christian piety in the home. Similarly, the motives and objectives of his involvement with Gr over his long working-life were distinctly responsive to the times through which he lived, and not least to the threats posed to democracy in the twentieth century by totalitarian regimes.Like others of his distinguished contemporaries, notably his lifelong friend Henning Høirup, he perceived Gr as »our contemporary« whose life-work remained of living relevance and should be accorded a functional place within the national cultural inheritance.Though not a theologian by formal education, Michelsen along with his generation came to be influenced by Karl Barth’s insistence that the revealed word of God must be the premise of any confession. This principle inspired his own studies of Gr’s thought-world, and particularly of Gr’s thesis of history, which in turn led him to see that religious idealism alone was not a sufficient response to the actualities of living in the present moment. Here he was also fairly clearly influenced by Hal Koch who, during the years of the German occupation of Denmark in the Second World War, was most instrumental in presenting Gr as his generation’s contemporary.With fellow-scholars such as Høirup and Regin Prenter, Michelsen found Gr’s authorship informed not only by Christianity’s radical profession of the forgiveness of sins but also, equally importantly, of a creation-theology which for them made it possible to harmonise the modem world’s scientific awareness with a belief that life and the universe were created by God. His contribution to the anthology Grundtvig og grundtvigianismen i nyt lys [Gr and grundtvigianism in a new light] (1983) is a key discussion of Gr’s conversion in 1810 and Gr’s relationship to Søren Kierkegaard. Various of Michelsen’s writings set forth Gr’s historical perspective as being based upon a mosaicchristian view, in a consciousness of Gr’s shift from faith to knowledge, from church to school around the critical year 1832. The view that he and Kai Thaning constitute opposite poles misrepresents the affinities and distinctions carefully drawn by Michelsen himself (‘Brev til en Grundtvigforsker’ [Letter to a Gr-scholar] in Dansk Udsyn 1964,443); nevertheless, his analysis of Gr’s universal-historical work formulates a significant challenge to Thaning’s reading of Gr and demonstrates the sense in which Gr was, as Michelsen later wrote in Grundtvig Studier 1983, ‘Sin samtids kritiker’ [Critic of his own times].After early work on H. C. Ørsted, Michelsen wrote his doctoral thesis, published as Tilblivelsen af Grundtvigs historiesyn [The formulation of Gr’s view of history] (Copenhagen, 1954). During this period (1941) he married Signe, niece of the Greenland explorer Knud Rasmussen who was herself an authority on Greenland and collaborated in translating Gr into the Greenlandic language. His doctoral thesis was based on an examination of the works Gr is known to have studied in his formative years (though he has been criticised for exaggerating the cohesion of the sources of influence upon Gr) out of which Gr shaped a view of history which was not a learned construct or theory but a conscious expression of the picture he formed for himself of existence.Michelsen depicts Gr as standing in opposition to the contemporary compromise between Christianity and romanticism, and as allowing the biblical perspective of history to model his own exposition of history.Characteristically, when his doctoral thesis was eventually overshadowed by the work of Sigurd Aa. Aames (1961) with its different approach, methodology and findings, Michelsen responded constructively (Grundtvig Studier 1962). Meanwhile he had been extending his own exploration of the way in which Gr’s Christian view of history developed after 1810, in Den sælsomme forvandling i N. F. S. Grundtvigs liv [The strange Metamorphosis inNFSG’slife] (1956). His two studies together raised issues-concerning for example Gr’s relationship to Lutheran tradition, his view of the divine image in man, and affinities between Gr and Kiekegaard’s existential standpoint - which ought to have generated a greater scholarly response than has been the case.Many of Michelsen’s articles in Grundtvig Studier remain indispensable items for students and researchers. He made a distinguished contribution to the great catalogue of the Grundtvig archives in the Royal Library, Copenhagen. Much work (in which his son Knud collaborated) on the transcription of unprinted Gr manuscripts and the identification of textual correlations illustrative of Gr’s philosophical thinking remains unpublished - though the big two-part introduction to Gr’s thought as reflected in his Danne-Virke (Grundtvig Studier 1985-86) to some extent compensates for this. Michelsen’s appointment (1968) to a lectureship in Aarhus University, in fulfilment of Professor Gustav Albeck’s desire to give Gr a central place in Danish studies, coincided with turbulent times which he did not find easy, but the fruits of his teaching are seen in the long series of fine articles by his pupils in Grundtvig Studies, of which he became an editor in 1969, scrupulously active to the last. In 1997 he was honoured by the Grundtvig-Selskab upon its Fiftieth Anniversary. He was an active participant in the newly-founded Grundtvig Academy in Vartov, in 2000.With William Michelsen’s death a notable Christian humanist and scholar has passed on. May his memory be held in honour.
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Dickie, June. "Practising healthy theology in the local church." STJ | Stellenbosch Theological Journal 7, no. 1 (March 31, 2021). http://dx.doi.org/10.17570/stj.2021.v7n1.a3.
Full textAbstract:
The loss of lament in the modern church has had serious consequences, including a lack of compassion for pain-bearers, the failure to challenge injustice, and essentially the loss of the church’s mission: bringing hope into pain. This article suggests five ways to restore lament to the life of a church, to facilitate a healthy, caring community. First, “hard texts” must be included in the preaching and teaching calendar; second, the church must learn to stand with pain-bearers in corporate lament; third, worship songs must include opportunity for sustained lament; fourth, biblical laments should be read regularly and used by individuals to compose their own laments; and fifth, lament rituals (for regular and special situations) must be built into the rhythm of church life. If such practices can be restored, those who carry pain will once again receive the gift of hope and communal bonds will be strengthened.
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Dickie, June. "Practising healthy theology in the local church." STJ | Stellenbosch Theological Journal 7, no. 1 (June 29, 2021). http://dx.doi.org/10.17570/stj.2021.v7n1.a02.
Full textAbstract:
The loss of lament in the modern church has had serious consequences, including a lack of compassion for pain-bearers, the failure to challenge injustice, and essentially the loss of the church’s mission: bringing hope into pain. This article suggests five ways to restore lament to the life of a church, to facilitate a healthy, caring community. First, “hard texts” must be included in the preaching and teaching calendar; second, the church must learn to stand with pain-bearers in corporate lament; third, worship songs must include opportunity for sustained lament; fourth, biblical laments should be read regularly and used by individuals to compose their own laments; and fifth, lament rituals (for regular and special situations) must be built into the rhythm of church life. If such practices can be restored, those who carry pain will once again receive the gift of hope and communal bonds will be strengthened.
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Henrix, Hans Hermann. "After 40 Years, Nostra Aetate's Christological Implications." Studies in Christian-Jewish Relations 1, no. 1 (April 15, 2011). http://dx.doi.org/10.6017/scjr.v1i1.1354.
Full textAbstract:
In reflecting on the Christological statements in Nostra Aetate, §4 and on their implications, both the strongest link between Christians and Jews and their deepest difference have become apparent to Christian theology. The essential Christian conviction that the crucified and risen Jesus Christ is the Messiah and beyond that the Incarnate Son of God is not only denied by Jews, but is incomprehensible for them. Jewish objections have caused Christian theology to ask whether it is possible for it to say something positive as regards Jewish hope in the Messiah, a hope which also says “no” to Christians’ faith in Christ. The Pontifical Biblical Commission picked up on this question in a positive way in its text of the year 2001, The Jewish People and Their Sacred Scriptures in the Christian Bible. In addition, Jewish criticism of the Christian idea of the Incarnation, not least in discussions of shituf ("association"), has brought a new awareness of the importance for Christian-Jewish dialogue of the teaching of the Council of Chalcedon on the preservation of the character of each nature unified in Christ.
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D. Tóth, Judit. "A test ontológiája a halálban." Studia Litteraria 49, no. 1–2 (January 1, 2011). http://dx.doi.org/10.37415/studia/2011/49/3938.
Full textAbstract:
The contemplation on death in respect to the redeeming crucifixion of Christ in the thinking of the first Christian Church Fathers, the most prominent persons of their age, was basically determined by the Biblical teaching concerning the resurrection of the body, with the promise of eternal corporal life for Christians. For those educated on Platonic writings the latter teaching was sheer stupidity. Even Paul the Apostle was ridiculed for it on his mission to Athens. The Church Fathers, educated in the paideia, the educational system of the Roman Empire, could not neglect the questions about death that had cropped up in the philosophical and cultural tradition. They had to investigate these questions in the junction of theological, anthropological, philosophical (ontological) and partly aesthetical problems.In my study I try to investigate what questions are raised and how they are raised in the centre of thinking of Saint Gregory of Nyssa, who investigated death and the dead body in the context of resurrection. Living in the tension generated between everyday, ephemeral experience (the physical decay of the dead body) and belief-hope (resurrection in the body), Gregory tries to answer the questions of identity (what is the aim of resurrection, if it is not me who is resurrected) by integrating the tradition of Neoplatonic philosophy (especially the concept of eidos) into Christian theology. My study, putting aside the discursive frame of Gregory’s works, tries to give a summary on the ontology of the dead and the resurrected body in the theology and anthropology of the Cappadocian Father.
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Branch, Robin Gallaher. "Funny Bone finds a home: A musical featuring the Body of Christ." In die Skriflig/In Luce Verbi 47, no. 1 (November 29, 2013). http://dx.doi.org/10.4102/ids.v47i1.113.
Full textAbstract:
This play is a teaching tool and examines the concepts of unity and disunity in the Body of Christ. Based on 1 Corinthians 12:12–27, the play contains as characters the body parts mentioned by Paul in his instruction on the need for honouring different ministries and functions in the church. Combining humour and song, the play follows in the steps of ancient medieval allegories and illustrates a biblical teaching in a contemporary way.Hierdie musiekblyspel kan vir onderrigdoeleindes gebruik word. Dit ondersoek die eenheids- en konflikaspekte in verband met die Liggaam van Christus. Dit is gebaseer op 1 Korintiërs 12:12-27 en die karakters van die toneelstuk beeld die verskillende liggaamsdele uit soos deur Paulus genoem in sy opdrag om die verskillende evangeliebedienings en funksies van die kerk te erken. Deur humor en sang te kombineer, volg die toneelstuk die voetspore van ‘n antieke Middeleeuse sinnebeelding en illustreer bybelse onderrig op ’n hedendaagse wyse.
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Nyarko, Ernest. "Jesus on Marriage, Divorce and Remarriage: A Reflection on Matthew 19:3-12 and Mark 10:2-12 from an Akan Perspective." Journal of Mother-Tongue Biblical Hermeneutics and Theology, December 18, 2023, 137–49. http://dx.doi.org/10.38159/motbit.2023591.
Full textAbstract:
Marriage, as depicted in both the Old and New Testaments, is considered a sacred institution created by God. However, this sacred institution has been under attack over the centuries and has resulted in a high divorce rate, particularly among Christians. While this might seem discouraging, it does not suggest that there is no hope for this divine institution. That means that Christianity today must help in formulating a truly Biblical view or principles for Christian marriage to reduce the prevalence of divorce. In the Gospels, Jesus spoke about marriage, divorce, and remarriage, condemning the Jewish leaders’ permissive attitude towards divorce. He highlights several principles to emphasize the uniqueness and permanency of marriage that Christians can use as a template for their marriage. This paper thus examined Jesus’ perspective on these topics in Matthew 19:3-12 and Mark 10:2-12 through a literary analysis using related materials. It first explored the context of the selected passages. It also examined four main principles that Jesus presents in the above passage regarding the institution of marriage by analyzing some key Greek words that Jesus used, which are relevant to the topic. These are kataleipō, proskollaō, suzeugnumi, and chōrizetō. The study concluded that the principles highlighted by Christ remain as pertinent in today’s world as they were during his era. Also when believers adhere to Christ’s teachings, Christian marriages can be enhanced and rejuvenated. This write-up adds to the existing literature on the marriage institution. Keywords: Chōrizetō, Divorce, Kataleipō, Marriage, Proskollaō, Suzeugnumi
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Nainggolan, Mangido. "THE EXISTENCE OF BATAK ULOS IN THE AREA OF HEGEMONY." E-Journal of Cultural Studies, May 31, 2020, 1. http://dx.doi.org/10.24843/cs.2020.v13.i02.p01.
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Adat or custom is made by humans for the sake of human interest, it is hoped that the stability and order of the community are maintained through the customs that are imposed on these community groups. Culture will continue to move along with the movement of global economic activity, it also influences the development of every existing culture. The Toba Batak culture is also inseparable from these clashes. The label as an idol worshiper is synonymous with the Toba Batak culture. There are many issues and views that explain why this happened, including the result of local religious practices practiced by the Toba Batak community today such as the Ulus ritual labeled by Charismatic Christian Missionaries as Atheist teachings. According to them, Ulos must be destroyed because it is considered a magic object in which magical powers are attached and “save” the power of evil spirits. The hegemony of modernization and globalization, reinforced by the influence of religion, has made Ulos an object that has high values ??of civilization, starting to erode, especially in terms of the nature and meaning of it. In this regard, the aim of this paper is to explain the existence of Ulos in relation to the hegemony of modernity and the pressure of Charismatic Christian missionaries on the indigenous Batak culture. The data analysis and approach method used in this study is qualitative with the perspective of cultural studies. The results showed that the shift in meaning was getting out of control because the perpetrators were the Batak people themselves who had been exposed to a new ideology that was centered on spiritual issues. The reason that seems so biblical is used as a tool to legalize the extermination in the form of burning Ulos against his followers because Ulos is labeled loaded with demonic powers. The process of eliminating the meaning of the ancestral heritage becomes faster because the adat institutions no longer have the legal power to oppose the hegemony and dominance that continues.
Key words: Ulos Batak, hegemony, charismatic Christianity