Journal articles on the topic 'Jews Joden'

One of the major problems that the hague international court of law is trying to deal with is the question about the legality of the jewish settelments at the west bank of the Jorden river-one of the outcomes from the 1967 war. Throughout history, the treatment of non-combatant civilian populations has been examined from various angles, most prominently with respect to the issue of the displacement of those on the losing side of a conflict, while the victorious party often settles the seized land with "less desirable" elements within its own population.[1]This phenomenon is repeated in the exile of the Jewish people throughout history; the exile of criminals from England to Australia between 1788 and 1868; and in the appalling efforts of ethnic cleansing pursued by the Nazis in the Second World War, the Soviet Union's purge in Eastern Europe the 1950s, or the French rule of Algeria.[2]This has been the case in countless wars and conflicts worldwide, one of the most prominent of which is the Israeli-Palestinian conflict. Here, the issue at heart is Jewish settlement in an area the Palestinians call the "West Bank" of the Jordan River and that Jews refer to as "Judea and Samaria" and see as an inextricable part of their ancestral homeland, of which they had been robbed and which they liberated.On November 18, 2019, US Secretary of State Mike Pompeo announced an announcement that in this article I wish to examen as a reflection to the major problem that the hague court of law call that this is "a crime of war" and Israel call it "our legal right"-who is on the right side? At first glance, this statement seems to contradict everything that has been said, done statement? Or is it that the concept of "illegal settlements" is a distortion of the Geneva Convention?[3]The first chapter of this essay focuses on international law and whether it is a doctrine set in stone or a mutable fabric of woven conventions, including some that may be politically motivated or biased with respect to a certain issue, namely, populating disputed areas with the people of a party perceived as an occupying force.The second chapter of this essay focuses on the dispute over the settlement enterprise in the Israeli-Palestinian case and how it is viewed from a number of completely different perspectives.The third chapter of this essay focuses on the circumstances and motives that drove the latest American administration to make such a controversial statement.the big question is are these circumstances still valid under a new American regime? how such statement affects the Hauge court decisions about investigate the so called war crimes made in Israel?The final chapter of this essay will summarize and attempt to predict the future results of this move: Whether Israel — as the Palestinians have already warned[4] — plans to exploit the court move in favor of annexing areas it perceives as a bulwark against threats to its sovereignty, such as the Jordan Valley; or whether this move will brace the parties' ability to, for example, explore a land swap, and will this render the two-state solution[5] upon which the Israeli-Palestinian peace process has been so far based invalid.This paper will try to outline the possibilities this decision of the court may herald, and delve into its implications, reasoning, and potential consequences. On this days that we make the scope on the Hague court to check Israel crime of war this essay will try to open another scope to events that occurred only three years ago.[1] Morgenthau, H. J. (1948). Politics Among Nations: The Struggle for Power and Peace, New York, Alfred A. Knopf, p.50[2] Barclay, F (2017). "Settler colonialism and French Algeria" in Settler Colonial Studies, Vol. 8, no.2, pp.115-130[3] Baker, Alan (2019). "The Legality of Israel’s Settlements: Flaws in the Carter-Era Hansell Memorandum," Jerusalem Center for Public Affairs[4] Kuttab, Daoud (2019). "Pompeo's gift to Netanyahu might bring about new Israeli annexation," Al-Monitor.com[5] The two-state solution to the Israeli–Palestinian conflict envisages an independent Palestinian state alongside the State of Israel, west of the Jordan River. It is at the core of the 1993 Oslo Accords signed between the parties.

The article explores how Augustine of Hippo (354-430) deals with the Jews and Judaism. First it investigates the occurrence and meaning of the word �Iudaeus� in Augustine�s works. It turns out that Augustine, unlike many a predecessor, does not make a sharp distinction between �Hebrew�, �Israelite�, and �Jew�. Mainly on the basis of The City of God the role of the Jews in history is discussed. According to Augustine, all true believers (even those living before the time of Jesus) are �Christ believers� and are considered to belong to Christ�s body, the Church. The diaspora of the Jews is evaluated both negatively and positively: negatively as a consequence of �their putting Christ to death�; positively since through the dispersion of the Jews their Scriptures have been dispersed as well and so provide �testimony to the truth taught by the Church�. The so-called �mark of Cain� can not be interpreted as a predominantly positive sign: it provides protection indeed, but this divine protection is, once again, �for the benefit of the Church�. Contrary to some current opinion, it is stressed that Augustine knew contemporary Jews in Roman North Africa quite well.

The ignorance of the Jews and their rejection of salvation The aim of this paper is to answer the question on just how much the Jews could rely on their ignorance in rejecting Jesus Christ and his message of salvation. This could not be answered without viewing Luke's attitude towards the Jews. The paper argues further that the predestination of God played a significant role. In the end the whole question is concerned with the conversion of the Jews after their 'previous state of ignorance'.

The purpose of this article is to listen to John Calvin’s view on the place of Israel from his exegesis of Romans 9-11, against the backdrop of the history of Christian exegesis of this same passage. After establishing that Calvin’s view of Israel and the Jews was primarily determined by his biblical exegesis (and not so much by any noteworthy interaction with the Jews of his time), the historical voices of Origen, Ambrose, Augustine, Pelagius and Glossa Ordinaria are explored. In the last part Calvin’s exegesis of Romans 9-11 is investigated. This investigation makes clear that Calvin is not caught up in a dogmatic discussion of predestination, but that he rather focuses on Paul’s preaching with regards to Israel. There is the scandalum of Israel’s unbelief whereby the visible body of the people of Israel has been generally rejected. But this is not a complete rejection. The secret election of God means that there is still an adoption, which is completely grounded in God’s grace. Calvin has a broad understanding of ‘Israel’ which includes both Jewish and gentile Christians. But for the reformer of Geneva the Jews always remain the firstborn in God’s house. Regarding the Jewish people as a collective, Calvin does not harbour any particular expectations. Opsomming Die doel van hierdie artikel is om te luister na Johannes Calvyn se visie op die plek van Israel vanuit sy eksegese van Romeine 9-11, teen die agtergrond van die geskiedenis van die Christelike Bybeluitleg van dieselfde gedeelte. Nadat vasgestel is dat Calvyn se visie op Israel en die Jode primêr bepaal is deur sy Bybeluitleg (en nie soseer deur enige noemenswaardige omgang met die Jode van sy tyd nie), klink agtereenvolgens die stemme van Origenes, Ambrosius, Augustinus, Pelagius en die Glossa Ordinaria. In die laaste gedeelte word Calvyn se eksegese van Romeine 9-11 ondersoek. Hierdie ondersoek maak duidelik dat Calvyn nie vasgevang is in ’n dogmatiese behandeling van die uitverkiesing nie, maar dat hy eerder die aandag rig op Paulus se prediking met betrekking tot Israel. Deur die scandalum van Israel se ongeloof is daar ’n algemene verwerping van die sigbare volk. Maar dit is geen algehele verwerping nie. Die geheime uitverkiesing van God beteken dat daar steeds ’n aanneming is, wat volledig in God se genade gegrond is. Calvyn het ’n breë verstaan van ‘Israel’ – dit sluit sowel Joodse Christene as Christene uit die heidendom in. Vir die Geneefse hervormer bly die Jode egter altyd die eersgeborenes in God se huis. Wat betref die Joodse volk as kollektief, koester Calvyn geen besondere verwagting nie.

This article seeks to investigate the root causes of poverty in the early Christian community.The view that is put forward and argued in this article is that poverty was widespread in early Christianity with particular reference to the converted Jews in Palestine. This was the result of socio-historical factors, namely the Israelites’ contact with Canaanites during the conquest,and the implementation of the secular leadership paradigm derived from those paga n nations around Israel, which led to their subjugation under the oppressive and exploitative and economic structures of the Roman Empire. For that reason many believers, newly converted Jews, at that time were destitute and impoverished as they belonged to the lower classes in society. In spite of this state of affairs, the early Christians in Jerusalem seemed to have faced the challenges of poverty with a measure of success as can be attested by the statement ‘for there was no needy person amongst them …’ (Ac 4:34).’n Ondersoek na sosio-historiese faktore wat tot armoede binne die vroeë Christelikekerk in Palestina bygedra het. Die doel van hierdie artikel is om die grondoorsake van armoede in die vroeë Christelike gemeenskap te ondersoek met spesifieke verwysing na die bekeerde Jode in Palestina. Die standpunt wat in hierdie artikel gestel en beredeneer word, is dat armoede algemeen in die vroeë Christendom voorgekom het. Dit was as gevolg van verskeie sosio-historiese faktore, waaronder die Israeliete se kontak met die Kanaäniete ná die inname, asook die instelling van die sekulêre paradigma oor leierskap wat Israel aan die naburige heidennasies ontleen het en wat op hulle verknegting onder die Romeinse Ryk se onderdrukkende en uitbuitende strukture uitgeloop het. ’n Groot aantal gelowiges, bekeerde Jode, was in daardie tyd behoeftig en armoedig omdat hulle deel van die laer klasse in die samelewing was. Tog, ten spyte van hierdie omstandighede, het die vroeë Christene in Jerusalem klaarblyklik die uitdaging van armoede met ’n mate van sukses gehanteer, soos die stelling getuig: ‘Nie een van hulle het gebrek gely nie …’ (Hand 4:34).

<div>Et af de helt store videnskabelige og eksistentielle spørgsmål er, om der er liv andre steder end på Jorden – og hvis der er, hvilke livsformer kan vi så forvente at møde, og hvor skal vi i givet fald lede efter det. I første omgang må vi rette øjnene mod vores egen planet, hvor vi stadig overraskes af især mikroorganismers tilpasning til ekstreme livsbetingelser.</div>

How are social boundaries created and how are they maintained? To an extent, the way people look, dress and talk demarcates cultural markers that distinguish them from others − hence, giving them a sense of self-categorisation and self-identity. However, with time such collective identity might need readjustment when people from another culture become insiders and neighbours within the perceived social boundaries. Regarding this, James Dunn noted that a challenge of social cohesion between the Jews and the Gentiles existed during the 1st century, necessitated by the conversion of Gentiles to Christianity. In response, to keep their exclusive collective identity, the Jews demanded that the Gentiles observe Jewish law. This article develops Dunn’s view that the observance of Jewish law provided implicit social exclusion strategies towards the Gentiles. However, Dunn did not elaborate further concerning the strategies upon which Gentiles were excluded. As contribution to fill that void, this article drew on strategies of inclusion and exclusion from the analogy of migration in South Africa and elsewhere.Hoe word sosiale en kulturele grense geskep en onderhou? Tot ’n mate bewerkstellig die manier waarop mense uiterlik voorkom, aantrek en praat kulturele kenmerke wat sekere groepe van ander onderskei, en verleen so aan hulle ’n bepaalde identiteit en klassifisering. So ’n gemeenskaplike identiteit moet mettertyd aangepas word as mense van ander kulture met ander gebruike deel word van die binnekring. In hierdie verband merk James Dunn op dat, in die eerste eeu na Christus, die Jode en heidene aangespoor is tot ’n samehorigheidsgevoel wat deurdie bekering van heidene tot die Christendom genoodsaak is. In reaksie hierop het die Jode aanvanklik verwag dat die heidene die Joodse wet moes nakom. Hierdie artikel bou op Dunn se siening, naamlik dat die onderhouding van die Joodse wet sosiale strategieë ontwikkel het wat die heidene onvoorwaardelik uitgesluit het. Dunn brei egter nie verder oor die sogenaamde strategieë uit nie. In hierdie artikel word gepoog om hierdie leemte aan te vul deur middel van ’n vergelyking met kontemporêre migrasie in Suid-Afrika en die strategieë van insluiting en uitsluiting wat bespeur word in sulke kontekste, te verdiskonteer.

I dette nummer anmeldes følgende:"Nordisk kvindelitteraturhistorie 4, På jorden.", "Til døden os skiller" (Jens Andersen) og "Tove Ditlevsen. Myte og liv" (Karen Syberg), "Feberens ville rose. Tre omsorgssystemer i tuberkulosearbeidet 1900-1960" (Ida Blom), "Det kønnede samfund" (red.: Ann-Dorthe Christensen, Anne-Birthe Ravn og Iris Rittenhofer), "En køn historie om elektronikarbejde. Kønsarbejdsdeling og ligestilling på det ikke-faglærte industrielle arbejdsmarked 1945-1993" (Vibeke Kold), "Lone Mothers in European Welfare Regimes - Shifting Policy Logics" (Jane Lewis) og "Enemorfamilien" (Maren Bak), "Accepting Population Control-Urban Chinese Women and the One-Child Family Policy" (Cecilia Nathansen Milwertz), "Kvinden er død. Hurra?" (Bente Schwartz), "Rødstrømperne 1-2. Den danske Rødstrømpebevægelses udvikling, nytænkning og gennemslag 1970-1985" (Drude Dahlerup), "Uddannelsesplanlægning som ligestillingsredskab" (Arbejdsmarkedsstyrelsens arbejdsnotat nr. 29 1998, 87 s.) og "Det hele liv" (Kvindeligt Arbejderforbunds uddannelsesindsats 1985-1997, 159 s.)

Apocalyptic biblical literature has played a significant role in motivating and mobilising Christians. As part of this genre, the Apocalypse of John has played this mobilising role within the church throughout its history. Jerusalem is often incorporated into this genre to conjure up different emotions and images to impact many different people. For example, the Jew annually recites the words to fellow Jews at every Passover meal: ‘Next year in Jerusalem’. Most Christians know the hymn ‘The holy city’, originally penned by Frederic Weatherly in 1892. It lifts many a spirit as it conjures up the idea of a beautiful, perfect, heavenly city of God. However, there is more to this apocalyptic vision, which will be explored in this article. The city upholds the hope of decent godly living today. Whilst Jerusalem is a city with an extremely chequered history, it remains to be the launching pad of a dream that believers can embrace in order to impact society for the better. The vision in Revelation 21–22 is the launch of the ‘idea’ of God’s intention for society today, and the ‘implementation impetus’ is the primary role of the church. In the greater scheme of things, the world community is the target group for a better society for everyone.Aanneming van ’n visioen van die Nuwe Jerusalem (Op 21:1–22:5) ten einde ’n invloed op lewe en die samelewing uit te oefen. Apokaliptiese Bybelliteratuur het ’n beduidende rol in die motivering en aansporing van Christengemeenskappe gespeel. Die Openbaring van Johannes het hierdie motiveringsrol deurgaans in die geskiedenis van die kerkas deel van dié genre vertolk. Jerusalem is dikwels hierby ingesluit om ’n verskeidenheid van emosies en beelde op te roep ten einde ’n impak op ’n verskeidenheid mense te maak. Die Jood, byvoorbeeld, haal jaarliks die volgende woorde teenoor mede-Jode tydens die Paasmaaltyd aan: ‘Volgende jaar in Jerusalem’. Die meeste Christene ken die gesang ‘The holy city’ wat oorspronklik deur Frederic Weatherly in 1892 geskryf is. Dit hef menige gelowiges se gemoedere op omdat dit die beeld van ’n pragtige, perfekte stad van God oproep. Daar is egter meer aan hierdie openbaringsuitsig wat in hierdie artikel verder ondersoek word. Die hemelstad bekragtig die hoop vir ’n godvrugtige lewe vandag. Alhoewel Jerusalem ’n stad met ’n uiters veelbewoë geskiedenis is, is dit tog die beginpunt vir hierdie droom van gelowiges om die samelewing te verbeter. Die visioen in Openbaring 21–22 is die bekendstelling van die ‘idee’ van God se bedoeling vir ons hedendaagse samelewing en die ‘vervullende beweegkrag’ is die primêre rol van die kerk. Holisties beskou, is die wêreldgemeenskap die teikengroep vir ’n beter samelewing vir almal.

Many older commentators understood the Epistle of James to address itself to Jews of the diaspora, whether Christian or not. Although few modern scholars have seriously reckoned with this possibility, much is to be said for the thesis. It makes sense for example of important features of the epistle that otherwise would remain unclear, such as its dearth of explicit Christology, its seeming lack of distinctive Christian sentiments, and its thoroughly Jewish orientation. The author was a Jewish Christian still hoping for a Christian place within the Jewish synagogue; he wished for irenic relations with those who did not confess Jesus to be the Messiah. He was thus intentionally quiescent about much for apologetical purposes, a strategy with clear parallels in other ancient Christian literature.Die Joodse agtergrond van die Jakobusbrief. Die Jakobusbrief is deur baie van die ouer kommentaarskrywers gesien as ’n selfverklarende geskrif aan die Jode van die diaspora – hetsy Christene of nie-Christene. Hoewel van die moderne navorsers heelhartig daarmee saamstem, bestaan daar heelwat twyfel oor hierdie siening. Dit maak egter sin ten opsigte van sekere belangrike beskrywings van die brief wat andersins onverklaarbaar sou wees soos die gebrek aan uitdruklike Christologie, die skynbare gebrek aan kenmerkende Christelike sentimente en die grondige Joodse oriëntering daarvan. Die skrywer was ’n Joodse Christen wat steeds gehoop het vir erkenning binne die Joodse sinagoge en versoenende verhoudings met diegene wat nie vir Jesus as die Messias erken het nie, verlang het. Dus was hy met voorbedagde rade baie stil oor baie dinge om apologetiese redes – ’n strategie wat duidelike parallelle met ander antieke Christelike literatuur toon.

In this article, aspects of narrative critique, genre, editorial critique, the body and space are uniquely combined into a body-space framework. This spatial framework is used to examine the second episode of ‘Bel and the Dragon’, called ‘Daniel Dragonslayer’. It is postulated that the second episode of ‘Bel and the Dragon’ should be read in a reciprocal relationship with not only ‘Bel and the Dragon’, but also the larger Book of Daniel. Firstly, such an analysis indicates that the smaller episode is part of a larger clash of deities. Secondly, it shows that the editor /author utilises the episode to create a new cosmology. In this new cosmology, the Jewish deity is an almighty one, whilst other deities are seen as false and not real living gods. In his own way, the editor or author contributes to the way in which Jews regarded their God within the reality of the diaspora.Daniel Dragonslayer − Bel en die draak, Verse 23−27 (VAN/Die). In hierdie artikel word aspekte van narratiewe-kritiek, genre, redaksie-kritiek, die liggaam en ruimte op ’n unieke wyse gekombineer om ’n beliggaamde ruimteraamwerk te vorm. Hierdie beliggaamde ruimteraamwerk word gebruik om die tweede episode van ‘Bel en die Draak’, naamlik ‘Daniël, die Draakjagter’, te analiseer. Die artikel stel voor dat hierdie tweede episode van ‘Bel en die Draak’ in ’n resiproke verhouding met ‘Bel en die Draak’, sowel as met die boek Daniël gelees moet word. Indien die teks op hierdie voorgestelde wyse ontleed word, kom verskeie punte na vore. Eerstens word aangedui dat die kleiner episode deel van ’n groter gode-oorlog vorm. Tweedens, die skrywer/redakteur gebruik die kleiner episode as deel van ’n proses om ’n nuwe kosmologie te skep. Volgens hierdie nuwe kosmologie is die Joodse God ’n almagtige God, terwyl ander gode vals en nie ware lewende gode is nie. Op sy eie manier lewer die skrywer/redakteur ’n bydrae tot die ontwikkeling van die Jode se godsbeskouing tydens die diaspora.

What does the ‘sign of the Son of man in heaven’ in Matthew 24:30 denote? In broad terms, there are two ways to interpret the phrase. Firstly, that the coming of the Son of man in the clouds is the ‘sign of the Son of man’ and the phrase explains the sign, much like lightning is depicted as a sign in Matthew 24:27. Secondly, the sign is interpreted in terms of various objects that will precede the coming of the Son of man. What is the significance of the term, ‘the signof the Son of man?’ In the discussion the phrase juxtaposed with its context in the Gospel, the apocalyptic discourse with its judgement on the established religious institution of the Jews as represented by the temple in Jerusalem, before its exegesis is discussed. The purpose is to describe the possible denotations for ‘the sign in heaven of the Son of man’.Wat is ‘die teken van die Seun van die mens’ in die hemel (Matt 24:30)? Waarop dui die ‘teken van die Seun van die mens in die hemel’ in Mattheus 24:30? Breedweg is daar twee maniere om die frase te interpreteer. In die eerste plek is die koms van die Seun van die mens in die wolke die ‘teken van die Seun van die mens’; die frase verduidelik die teken soos weerlig as ’n teken soos dit in Mattheus 24:27 gebruik word. Tweedens kan die teken geïnterpreteer word ten opsigte van die verskillende voorwerpe wat die koms van die Seun van die mens voorafgaan. Wat is die betekenis van die term, ‘die tekenvan die Seun van die mens?’ In die bespreking word die frase teenoor sy konteks in die Evangelie geplaas, naamlik Jesus se apokaliptiese diskoers met sy oordeel oor die gevestigde godsdienstige instelling van die Jode soos deur die tempel in Jerusalem verteenwoordig is. Hierna word die eksegese van die teks bespreek. Die doel is om die moontlike denotasies van ‘die teken in die hemel van die Seun van die mens’ te beskryf.

Wiseman, Eva. The Last Song. Toronto, ON: Tundra Books, 2012. Print. Set in Inquisition-era Spain, Wiseman tells us the story of Isabel, a young woman about to be married to a villainous young man from a wealthy and well-established Catholic family. Isabel has lived a life of privilege in the historically tolerant Spain until, in the late 15th Century, the monarchy embraces Catholicism and seeks to eradicate all other religions by any means necessary. As the Inquisition, led by the truly evil Torquemada, storms into Toledo, Isabel thinks she is impervious to the violence she passively witnesses on the streets, believing her family to be devoutly Catholic. In an unsurprising twist, we discover that Isabel’s family has converted to Catholicism from Judaism, yet surreptitiously practices their faith. Isabel does not have the crisis of conscience that one might expect, and begins to adopt Judaism immediately. Disguised as a boy, she sneaks into to the Juderia to attend Torah classes and learn about the religion she previously scorned. Although the theme of self-discovery would generally welcome such dedication, it is not written in such a way that it is compelling or believable. As her malicious fiancée, Luis seeks to destroy her family and family friends begin to abandon them, Isabel and her parents search for a means of survival in a town torn apart by hate, greed, and ignorance. The characters, even the protagonist, are static with minimal development. The majority of the Catholics are depicted as cold and heartless, while the Jews are kind and generous. Although one might assume that people in Spain were, at the time, terrified of being falsely accused of punishable crimes and therefore were predominately on the offensive, this was not explained in the book and someone unfamiliar with the time period may not arrive at those conclusions. Isabel has the potential to be a truly great protagonist, yet she falls flat. I appreciate Wiseman’s ability to build tension, however a series of contrived coincidences underpins the plot. The story tackles a brutal historical period, but does so only superficially. It gently introduces the reader to the Inquisition and to dealing with blind hate, but does not delve into the depths of the animosity that tore apart 800 years of peace. The root of the issue is barely addressed, and not in any meaningful way. An opportunity to raise awareness about this incredibly significant and tragic time was lost. After reading Wiseman’s previous novel, Puppet, I expected more from this book. It held so much promise, but failed to deliver. I would recommend this novel for early teens interested as a safe introduction into the Inquisition and the history of Judaism in Europe. Recommended with reservations: 2 out of 4 starsReviewer: Jorden SmithJorden Smith joins the team as a book reviewer. Jorden is a Public Services Librarian in Rutherford Humanities and Social Sciences Library at the University of Alberta. She is an avid fiction reader and subscribes to Hemingway’s belief that “there is no friend as loyal as a book.”

The Gospel of Matthew was written during a period of dispute between the Matthean community and their fellow Jews, with the Pharisees playing a leading role. The Matthean community was heir to the same scriptures as its opponents. They continued to have a firm commitment to the Torah, but they developed a distinctive understanding of it based on Jesus’ teaching. The formation of this community is investigated in this article, considering the Mediterranean perspectives of group-oriented societies prevalent in the first century. Such a group provided a sense of self and an interactive support system, where love functioned to bind the group together. The subordinates showed their undivided loyalty towards their superiors because of the favours they received from them, whilst they supported and cared for other members within the group as they care for themselves. Reading the double love commandment of Matthew 22:34−40 from this perspective reveals significant aspects of the community’s identity with regard to their commitment to God and their view of their neighbours.Die Dubbele Liefdesgebod. Die Matteusevangelie is gedurende ’n periode van konfliktussen die Matteusgemeenskap en mede-Jode geskryf met die Fariseërs in ’n leidende rol. Die Matteusgemeenskap het van dieselfde geskrifte as hulle opponente gebruik gemaak. Hulle was steeds aan die Torah lojaal, maar het ’n unieke interpretasie daarvan gehuldig, gebaseer op die onderrig van Jesus. In hierdie artikel word die vorming van die Matteusgemeenskap ondersoek met inagneming van die Mediterreense beskouing van die groepgeoriënteerde gemeenskappe wat tipies van die eerste eeu was. So ’n groep het aan individue ’n bewustheid van eie waarde verskaf te midde van ’n interaktiewe ondersteuningsisteem waarin liefde as samebindende faktor gefunksioneer het. Ondergeskiktes het onverdeelde lojaliteit teenoor hulle meerderes betoon vanweë die gunste wat hulle van die meerderes geniet het, terwyl hulle mekaar onderling ondersteun en versorg het, soos wat hulle na hulleself sou omsien. Deur die dubbele liefdesgebod van Matteus 22:34−40 vanuit hierdie perspektief te lees,kom betekenisvolle aspekte van die gemeenskap se identiteit na vore ten opsigte van hulle toewyding aan God en hulle beskouing van hulle naaste.