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1
Głowacki, Paweł. "PRIMACY OF THE APOSTLE PETER IN THE GOSPEL OF MATTHEW 16,18-19." Studia Pelplińskie 54 (December 30, 2020): 107–20. http://dx.doi.org/10.12775/splp.2020.005.
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The paper discusses the problem of the proper interpretation of the Petrine text from the Gospel of Matthew 16,18-19. It is based on the mainly protestant but also orthodox and catholic commentaries to these verses. Jesus Christ bestowed on the apostle Peter the unique and supreme authority in the Kingdom of God. He changed his name from Simon to Peter to show him and others that this apostle received new dignity and mission, which is to be the rock for the future community of believers. What is more, Jesus also entrusted to Peter the “Keys of the Kingdom” in the same way like in the Old Testament king of the house of David appointed his own prime mister, royal steward by giving to him the “Key of the House of David”. Therefore Peter occupies the same office with the same supreme authority under the new jewish king, Jesus Christ. Due to this fact it also means that this office is transferred from one prime minister to another. Furthermore, to Peter was given the power of “binding and loosing” with the special protection of God called infallibility. For these reasons, the Catholic interpretation which does not ignore the jewish context and the Old Testament allusions to this passage is truly shedding the new light on the proper interpretation of this Matthew’s fragment and the role of the Apostle Peter.
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Ruseniati. "Keunikan Yesus Kristus Sebagai Imam dan Implementasinya bagi Penginjilan Dunia." Jurnal Missio Cristo 4, no. 2 (November 24, 2022): 131–46. http://dx.doi.org/10.58456/jmc.v4i2.20.
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Abstract: The phrase "Christ as Prophet, priest and King" is familiar to our ears, perhaps even deep in the minds of every believer. Of course, our belief in the three roles of Christ is a divine function that allows God's word to be conveyed to the world, the substitution and redemption of human sin, and God's absolute rule. That means that the office of Christ as a Prophet, Priest, and King does not stop at Jesus alone, but has implications for ourselves as His people. In this paper, the topic discussed is about Jesus Christ as a true Priest. Why? not to neglect or separate the other two offices of Christ. but as an effort to explore the meaning of the office of Christ as a priest. Because there are still "Christians" who do not clearly understand the meaning of the three offices of Christ for the practice of world evangelism. Then how does this doctrine of Christology, which seems so transcendent, relate to the practical life of humans every day? How should this concept shape the practice of world evangelism? So it would be nice to discuss three office that are focused on each position. As in the Old Testament the role of Mediation of prophets, priests, and kings is filled with separate individuals, the three offices are now united in one person Jesus Christ. This truth must be clarified to believers so that they understand the implementation of world evangelism.
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Smit, Dirk J. "»Jesus« und »Politik«?" Evangelische Theologie 74, no. 1 (February 2014): 57–70. http://dx.doi.org/10.14315/evth-2014-74-1-57.
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AbstractThe paper deals with potential ethical implications of contemporary Christological studies. In a first section the argument is made that doctrine and ethics belong together. In the central section, this claim is then illustrated with reference to recent approaches to Christology. Under the theme »Christology and Ethics« six popular approaches are discussed with a view to their respective ethical implications. In each case, representative examples are provided. The six approaches are those that underline living in communion with Christ, that emphasize remembering Jesus, that call for discipleship, that employ the threefold office, that depart from the worship of Christ and that emphasize Christ’s promised future. In a brief final section three conclusions are developed regarding Christology and public theology, or Jesus and politics.
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Gabriel, Garang Kuol. "Christ’s Seer Office in the South Sudanese Context." Jumuga Journal of Education, Oral Studies, and Human Sciences (JJEOSHS) 4, no. 1 (September 20, 2021): 1–11. http://dx.doi.org/10.35544/jjeoshs.v4i1.38.
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Christ's Seer Office (CSO) has a hotchpotch of controversies encompassing it. Among these polemical trajectories that obtains in these controversies is the African’s prophetic office. This is certainly due to the close parallelism that CSO matches the prophetic office of Christ. In the South Sudanese context, some African communities view Christ as a magician, medicine practitioner, or a traditional healer. This misconception should not be taken lightly. It needs a deeper introspection from the African Christian theologians, as the concerned communities may abandon the church and revert to their ancestral shrines for worship. The Nuer in South Sudan has embraced prophet Ngundeng as their Christ just because of some similarities that exist between Christ’s Seer Office and Ngundeng. This article fully reconnoitered the two prophetic offices by comparing them by using the principle of Nexus mysteriorum and Analogia entis to enhance the Nuer understanding of Christ. In its findings, this article reveals Christ as a prophet; the whom all the Old Testament prophets prefigured in their speeches and actions. Moreover, the study concluded that Jesus is Nuer’s Ngundeng par excellence.
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Cockett, Peter. "Bigger than Jesus: Mediating the Larger than Live Story." Canadian Theatre Review 127 (June 2006): 6–10. http://dx.doi.org/10.3138/ctr.127.001.
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The title of Miller and Brooks’s play is a reference to John Lennon’s famous comment that the Beatles were more popular than Jesus, but Miller and Brooks’s point is that Jesus is bigger than Jesus. The play addresses the mystery of cultural generation that turned a potentially obscure Jewish Rabbi called Yeshua into Jesus Christ, the iconic figurehead of one of the world’s dominant religions. The play was first performed in 2004, the year in which Mel Gibson’s Passion of Christ broke records at the box office, but one cannot imagine two more contrasting approaches to the same subject matter. Gibson’s film is a modernist or even pre-modern throw-back, clinging to a belief in the absolute; Miller and Brooks’s version of Christ’s story, Bigger than Jesus, is thoroughly postmodern in its conception and effect. We are always aware of the performance as a performance — of the telling of the stories, not just of the stories told — and this marks a fundamental difference from Gibson’s film.
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Otto, Randall E. "Baptism and the Munus Triplex." Evangelical Quarterly 76, no. 3 (May 4, 2004): 217–25. http://dx.doi.org/10.1163/27725472-07603002.
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The munus triplex, or threefold office of Christ, has been a standard Reformed means of delineating the work of Christ as prophet, priest, and king. This article develops the significance of the offices for Christian participation in Christ’s work through baptism. Baptism includes identification with and submission to God’s Word, anointing with God’s Spirit, and confirmation as God’s son. Each of these three aspects of baptism may be subsumed under the threefold office of Christ to include those who ‘share in Christ and thus in his anointing’ through baptism as prophet, priest, and king. While Jesus’ baptism uniquely served to identify him with God’s Word and submission to it as a prophet, to anoint him with God’s Spirit as a priest, and to confirm him as God’s Son and thus king, the Christian shares in each of these callings by means of baptism.
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Kaczmarek, Piotr. "The Mediating Mission of The Holy Spirit – Some Theological Models." Łódzkie Studia Teologiczne 32, no. 4 (January 19, 2024): 103–11. http://dx.doi.org/10.52097/lst.2023.4.103-111.
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esus Christ, going to the Father, sent his disciples the Holy Spirit, who was to remind them and explain everything. The same Holy Spirit continues to act in the Church, sanctifying the Mystical Body of Christ. The first Paraclete is Jesus Christ himself, who undertook a salvific mission and became a mediator between God and people. The Holy Spirit sent by Christ is the second Paraclete fulfilling the mediating mission. The Holy Spirit works both in the Immanent Trinity (God’s inner life) and in the Economic Trinity (God’s saving action in history). Interesting in this context are the theological models developed by, among others, Heribert Mühlen, Joseph Ratzinger, Walter Kasper, Hans Urs von Balthasar, Matthias Joseph Scheeben, Maximilian Maria Kolbe and René Laurentin, whose concepts have been briefly presented in the above article. The mediating mission of the Holy Spirit is oriented Christocentric and is revealed during the most important salvation events performed by Jesus Christ (incarnation, baptism in the Jordan, proclamation of the Kingdom of God, death and resurrection). Moreover, the Holy Spirit sanctifies the Church, connecting people with God and people with each other. This action is inscribed in the ontic mediation of Jesus Christ, who has two natures – Divine and human, and in the functional mediation of the Savior (royal, prophetic and priestly functions). Undoubtedly, the last decades have been characterized by a great revival among theologians who deal with pneumatology, especially in the dimension of the mediating mission of the Holy Spirit.
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Taljaard, Anlené. "Humanity matters: The strange priestly yes of God actualised amidst the struggles of life." STJ | Stellenbosch Theological Journal 5, no. 1 (June 10, 2020): 123–40. http://dx.doi.org/10.17570/stj.2019.v5n1.a07.
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Barth’s rejection of natural theology gives the impression that his theology holds only negative views of anthropology. A description of the office of the priesthood of Christ offers insight into how humanity matters in the theology of Karl Barth. The article argues that Christ, the priest, actualised and effectuated the strange priestly yes of God to humanity. The strange priestly yes of God to humanity can be understood, as grounded upon the radical yes of God to humanity, revealed and actualised in the incarnated person and redemptive history of Jesus Christ as the one who is the Son of God and the Son of man.
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Pandego, Higianes Indro. "GEREJA UMAT ALLAH SEBAGAI KOMUNIO PARTISIPATIF Refleksi Yuridis-Pastoral atas KHK 1983, Kann.204-207." LOGOS 17, no. 2 (July 16, 2020): 106–27. http://dx.doi.org/10.54367/logos.v17i2.807.
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The sacrament of baptism makes a person united with Christ and made a member of God’s People. God’s People in the Codex Pius Benedict (Codex 1917) are understood based on ordained and unbaptized. This concept gave rise to a pyramid image of the God’s People. On the contrary, the Codex 1983, which was influenced by the views of the Second Vatican Council, see the People of God in common baptism. Based on the baptism, they assumed the general priesthood duties of Jesus Christ according to their individual. The special conditions were bornf for those who received ordination and thus became sacred ministers who exercised the priesthood of office. Both of the general priesthood and the office of priesthood, are carried out in the communion of the Church. In the community spirit, each member of God’s People participates in the mission of Church received from Christ.
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Stein, Robert. "London, Royal Albert Hall Proms 2002: Sofia Gubaidulina's ‘St John Passion and Resurrection’." Tempo 57, no. 223 (January 2003): 78–80. http://dx.doi.org/10.1017/s0040298203220088.
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Although Sofia Gubaidulina has been an avowedly religious composer throughout almost all her long career, her Passion and Resurrection of Jesus Christ according to St John, which received its UK première at the Proms on …August, is distinguished among her recent works in that it is not simply a work with a religious inspiration but an act of worship (despite the Russian Orthodox church's ban on instruments in its services).
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Biliarsky, Ivan. "Marriage and Power (Images of Authority)." Studia Ceranea 5 (December 30, 2015): 9–32. http://dx.doi.org/10.18778/2084-140x.05.01.
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This article is devoted to the question concerning the conceptualization of power and its religious basis in pre-modern societies, carried out through a study of the inauguration rituals – especially the marriage – that mark not only the instigation of the power of the ruler but also suggests its religious basis, conceptualization and justification. It is grounded on source material from Byzantium and its legacy in the countries of South-Eastern Europe and the Eastern Mediterranean. The analysis has shown the woman as legitimating power in the case of royalty in connection with its correspondence to marriage. The legitimation and confirmation of the kingship in some pagan cultures passed through a hierogamy, conceived as a unity with the universal harmony in the image of a chthonic goddess. From the Christian point of view the relations between the royal bride and the bridegroom was under the archetypal model of the relation of Jesus Christ to His Church. He (Christ and the christian ruler) became a priest and king of the order of Melchisedek. That is why the rite of passage to Kingship corresponds to that of marriage, instituted by Lord Jesus Christ under the model of His own relation to the Church.
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Hahnenberg, Edward P. "The Ministerial Priesthood and Liturgical Anamnesis in the Thought of Edward J. Kilmartin, S.J." Theological Studies 66, no. 2 (June 2005): 253–78. http://dx.doi.org/10.1177/004056390506600202.
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[The article explores the possibilities for a constructive theology of priesthood drawn from the work of Edward J. Kilmartin, S.J. (1923–1994). Placing Kilmartin's direct treatment of church office within the context of his larger theological project, the author names the unstated thesis guiding Kilmartin's approach: the ministerial priesthood serves the memory of Christ. The article concludes that Kilmartin's understanding invites reflection on the ministerial priesthood in light of Jesus' life, pneumatology, faith, and the category of priesthood itself.]
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Mumme, Jonathan. "The Presence of Jesus Christ in the Office of the Ministry: Rethinking Luther from His Pulpit Out." Pro Ecclesia: A Journal of Catholic and Evangelical Theology 29, no. 3 (July 1, 2020): 352–80. http://dx.doi.org/10.1177/1063851220924003.
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The sermons of the mature Luther offer an illuminating ministeriology, in whose center stands the conviction that Christ is present in the office of the ministry. Various aspects of this central motif of Christ’s presence in the ministry can be observed. Drawing on this motif and its various aspects, weighty conclusions about the place of the office of the ministry in Luther’s ecclesiology and in the larger whole of his theology are drawn. In an English summary of his German dissertation, the author shows that Luther’s homiletically communicated understanding of the ministry offers new perspectives on the disputed topic of Luther’s understanding of the ministry, which hold no small promise for ecumenical theology and dialogue.
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Fazakas, Sándor. "“Koinonia” in Reformed Theology." Studia Universitatis Babeș-Bolyai Theologia Catholica Latina 68, no. 2 (December 5, 2023): 83–95. http://dx.doi.org/10.24193/theol.cath.latina.2023.lxviii.2.04.
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This presentation is an edited and revised version of the presentation given at the Ecumenical International Conference "Active Participation in Community", Pannonhalma Archabbey, 21 October 2022. The theme of the conference was synodality − accordingly, this paper aims to present the basic features of Reformed ecclesiology. It highlights the fact that adapting different forms of communion from a secular context is not a viable solution for the church, even though it remains a challenge for the church today in almost all countries. Instead, the ecclesiological and practical implications of koinonia must be considered. According to Reformed theology and Confessions of faith, the ministries, services and governance of the church derive from the koinonia with Christ and with one another. Participation in this communion requires a concrete form of ecclesial and social service; it is concretized by participation in the threefold office of Christ (royal, priestly and prophetic). Last but not least, sharing in the threefold office of Christ has an as yet unexploited ecumenical potential for the common witness of Christians.
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Gomes, Alan W. "The Rapture of the Christ: The “Pre-Ascension Ascension” of Jesus in the Theology of Faustus Socinus (1539—1604)." Harvard Theological Review 102, no. 1 (January 2009): 75–99. http://dx.doi.org/10.1017/s0017816009000042.
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In this essay I examine a rather quirky and possibly novel teaching of Faustus Socinus (1539—1604): what George H. Williams calls a “pre-Ascension ascension” (hereafter PAA) of Christ into heaven. Faustus claimed that this bodily ascent into heaven took place before Christ's final visible ascension to heaven some time between his baptism and the commencement of his earthly teaching ministry. The theory states in brief that Christ, “after he was born a human, and before he began to discharge the office entrusted to him by God, his own Father, … was in heaven, and abode there for some time.” Christ took this heavenly sojourn “that he might hear from God himself and … see in his very presence what he was soon to proclaim and reveal to the world in God's own name.”1 In another place Socinus states that Jesus, “after his birth from the virgin, and before he announced the gospel, was raptured into heaven (in caelum raptus fuerit). There he learned from God himself what he was to reveal to the human race.”2
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Fazakas, Sándor. "Kirche und Zivilgesellschaft – Reformatorische Impulse und Gestaltungsaufgabe der Kirchen in Europa." Studia Universitatis Babeș-Bolyai Theologia Reformata Transylvanica 66, no. 2 (December 20, 2021): 11–30. http://dx.doi.org/10.24193/subbtref.66.2.01.
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Abstract. Church and Civil Society – Impulses of Reformed Theology and the Role of the Churches in Shaping Europe. This contribution seeks to answer the role religions and churches, especially the Reformed churches, could play in developing and consolidating civil society and democracy. This study will examine the role of the Church in the Central and Eastern European social and political contexts. Therefore, we will first make an overview of the specifics of this phenomenon in the context of the region's recent history. Then we will look for the normative and substantive meanings of the term for the present going beyond its contextual definition. Finally, we will take note of the impulses of Reformed theology that can contribute to the strengthening of civil society and democratic culture. Will we do this in the context of the particular approach of Reformed theology, in the theological context of the threefold offices (triplex munus) of Christ. The Church, which shares in the royal, priestly and prophetic offices of Christ, shall assume special responsibilities in the life of the society following the threefold ministry of his Lord. In social and diaconal service, the Church must offer new, innovative solutions that promote quality of life (royal office) by working for a culture of reconciliation and compassion. The Church can move from the interior life of piety into the social sphere (priestly office), and through self-criticism and sober social critique, it can advocate for those most disadvantaged by political, economic and social processes (prophetic office). This paper is an edited version of a presentation given at the 2018 German-Hungarian Reformed Theological Conference in Soest, Westphalia. The author attended this conference with an esteemed colleague Béla S. Visky, and now dedicates this paper to him with much appreciation and love on his 60th birthday. Keywords: civil society, contextuality of churches, reconciliation, advocacy, threefold offices of Christ
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Sturgess, Gary L. "The Book of Mosiah: Thoughts about Its Structure, Purposes, Themes, and Authorship." Journal of Book of Mormon Studies (1992-2007) 4, no. 2 (October 1, 1995): 107–35. http://dx.doi.org/10.2307/44758940.
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Abstract The book of Mosiah is a cultic history of the reign of Mosiah, structured around three royal ceremonies in 124, 121, and 92–91 B.C. On each of these occasions, newly discovered scriptures were read to the people, stressing the dangers of monarchical government and celebrating the deliverance of the people and the revelation of Jesus Christ. This book existed independently hundreds of years before Mormon engraved it onto the gold plates. The most likely occasion for the writing of such a book was in the aftermath of Mosiah’s death when Alma the Younger needed to undermine the Amlicite bid to reestablish the monarchy.
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Johnson, Adam J. "The Servant Lord: A Word of Caution Regarding themunus triplexin Karl Barth's Theology and the Church Today." Scottish Journal of Theology 65, no. 2 (March 27, 2012): 159–73. http://dx.doi.org/10.1017/s0036930612000038.
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AbstractContemporary theology exhibits a lively interest in using the traditional doctrine of themunus triplex(the threefold mediatorial office of Christ as prophet, priest and king) to unify our understanding of the person and work of Jesus Christ and ground it in the Old Testament witness. This article explores Karl Barth's contribution to this trend and draws from it a set of reflections for the church today. Scholarly consensus suggests that Barth offers an exceptionally robust development of themunus triplexin shaping the formal structure and material content of his doctrine of reconciliation. In this article I contend that his use of this concept is actually quite superficial in nature. As scholars are wont to point out, Barth incorporates themunus triplexinto eye-catching summary statements throughoutCDIV – but these statements are more ambiguous than they might at first seem. A closer examination of the details of his account of the work of Christ, and particularly his hamartiology, demonstrates that themunus triplexdoes not substantially inform his treatment of these subjects, and that his own unique christological concerns provide the determining influence. While Barth was eager to align his position with that of Reformed orthodoxy, focusing on themunus triplexultimately distracts the reader from his primary concerns. Much the same is true for the church today – when used as a sufficient interpretative device for offering an account of the person and work of Jesus Christ, themunus triplexsuffers the fate of many an artificial schema for biblical interpretation, distracting us from the breadth and depth of the biblical witness by offering an overly tidy, artificially organised account of the material. Nevertheless, when modestly employed, it remains a significant though limited conceptual device for understanding Christ's person and work, which the church should employ in several ways so as to integrate the Old and New Testaments in its proclamation of the Gospel.
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McGregor, Peter John. "Priests, Prophets, and Kings: The Mission of the Church According to John Paul II." Irish Theological Quarterly 78, no. 1 (January 18, 2013): 61–78. http://dx.doi.org/10.1177/0021140012465038.
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Pope John Paul II understood the mission of the Church to be a participation in the priestly, prophetic, and royal mission of Christ. This essay follows the development of this understanding from his time as Archbishop of Cracow though to Evangelium vitae. It examines, in particular, evangelization and its relationship to the threefold mission. It traces its development through his integration of the teaching of Lumen gentium on the threefold office of Christians and the teaching on evangelization in Evangelii nuntiandi. Noting that the Lineamenta of the Synod on New Evangelization makes little reference to the threefold office, it, finally, offers some ideas as to how we might develop our understanding of the threefold mission and apply it to ‘new evangelization.’
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Liston, Gregory John. "Eschatology and the Munus Triplex." Journal of Reformed Theology 14, no. 4 (December 1, 2020): 323–43. http://dx.doi.org/10.1163/15697312-bja10006.
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Abstract The traditional Reformed understanding of Jesus Christ as prophet, priest, and king, and of Christian participation in this munus triplex, can be refined, complemented, and extended through viewing this theologumenon eschatologically. Applying the methodology of Third Article Theology to the doctrine of eschatology enables the full breadth of Christ’s pneumatological interaction with humanity to be explored. Recent attempts to partially employ the munus triplex in the service of eschatology reveal considerable advances with regards to Christ’s prophetic and priestly offices. These efforts are categorized and then extended with a constructive discussion of Christ’s kingly eschatological office, which reveals how through the Spirit the kingdom realities that define our future are drawn back to become (in part) characteristics of our present ecclesial existence.
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De Gaál, Emery. "Revelation as the Thou of Jesus Christ Joseph Ratzinger’s/Pope Benedict XVI’s Contribution to a deeper Understanding of Revelation." Poznańskie Studia Teologiczne, no. 30 (August 24, 2018): 7–55. http://dx.doi.org/10.14746/pst.2016.30.01.
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The article discusses Pope Benedict XVI’s / Joseph Ratzinger’s understanding of revelation. It shows the bases for his understanding to be found in the theology of St. Bonaventure, more specifically in the Doctor Seraphicus’ Hexaëmeron. It is on the theology of history in Bonaventure that Ratzinger had written his terminal paper. This will allow him to impact Vatican II in an original way. The essay describes how the young peritus Joseph Ratzinger contributed in a most decisive way to the dogmatic constitution on divine revelation Dei Verbum’s recalibration of the nature of revelation. It also discusses hope Pope Benedict‘s teaching office thematized revelation. Revelation is ultimately neither Scripture nor tradition, but the self-disclosure of the Triune God in the Thou of Jesus Christ.
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Liston, Gregory John. "Eschatology and the Munus Triplex." Journal of Reformed Theology 14, no. 4 (December 1, 2020): 323–43. http://dx.doi.org/10.1163/15697312-bja10006.
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Abstract The traditional Reformed understanding of Jesus Christ as prophet, priest, and king, and of Christian participation in this munus triplex, can be refined, complemented, and extended through viewing this theologumenon eschatologically. Applying the methodology of Third Article Theology to the doctrine of eschatology enables the full breadth of Christ’s pneumatological interaction with humanity to be explored. Recent attempts to partially employ the munus triplex in the service of eschatology reveal considerable advances with regards to Christ’s prophetic and priestly offices. These efforts are categorized and then extended with a constructive discussion of Christ’s kingly eschatological office, which reveals how through the Spirit the kingdom realities that define our future are drawn back to become (in part) characteristics of our present ecclesial existence.
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Misiarczyk, Leszek. "Od charyzmatu do "Ordo exorcistarum". Rozwój praktyki egzorcyzmu w pierwotnym chrześcijaństwie." Vox Patrum 59 (January 25, 2013): 67–85. http://dx.doi.org/10.31743/vp.4015.
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The term „exorcism” comes from the Latin exorcismus and from the Greek term, which originally meant „an oath”, but later in a Christian environment has assumed the meaning „to curse” or „to expel the demons/evil spirits”. The practice of exorcism in early Christianity has been influenced by Old Testament, ancient Judaism and especially by the exorcisms done by Jesus Christ and described in the New Testament. In patristic texts of IInd and IIIrd century we find the following elements of an exorcism: prayer in the name of Jesus, recitation of some elements of early Christian Creed, reading of the Gospel and it was done as an order. An exorcism has been accompanied by the imposition of hands, fast and using of the holy cross. An exorcism has been usually performed publicly and was treated as evidence of the truth of the Christian faith. Until the IIIrd century there was no office of exorcist in the ancient Church and the ministry of it was not connected at all with the priesthood, but depended on the individual charisma received from God and was confirmed by the effectiveness to realase the possessed people.
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Urbaniak, Jakub. "Probing the “global Reformed Christ” of Nico Koopman: An African-Kairos perspective." STJ | Stellenbosch Theological Journal 2, no. 2 (December 31, 2016): 495–538. http://dx.doi.org/10.17570/stj.2016.v2n2.a23.
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This study seeks to probe Nico Koopman’s Christological approach through the lens of the theological framework spelled out in the Kairos Document (1985), and in particular its understandings of church theology and prophetic theology, critically re-appropriated in the current socioeconomic context of South Africa. Four essential aspects of Koopman’s Christological perspective are examined: (1) the Reformed view of the lordship of Christ as the basis for the public vocation of theology; (2) Trinitarian and Christological foundations of human dignity; (3) Jesus as the epitome of divine and human vulnerability, and (4) the organic connection between the threefold office of Christ and the public calling of the church. In conclusion, I argue that Koopman’s Christ, albeit displaying an African veneer, upon scrutiny, appears to be unfamiliar with and unconcerned about the problems faced by most South Africans today, and thereby fails to constructively engage with African (especially black African) contexts of our day. This is due to four major factors, namely (a) Koopman’s choices regarding theological references; (b) his cursory and un-nuanced treatment of African theological notions; (c) his a-pathetic mode of theologising; and (d) his inability (or lack of willingness) to engage with structural (especially macro-economic) issues. I further suggest that my conclusions concerning Koopman’s “global Reformed Christ” may be (at least tentatively) extrapolated into a number of approaches developed by South African theologians under the umbrella of “public theology”. I also point to some promising (prophetically-loaded) insights coming from the chosen public theologians, including Koopman himself, as a way of illustrating the tension between civic spirit and public anger, inherent in this mode of theologising.
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Holmes, Christopher R. J. "Revelation in the Present Tense: On Rethinking Theological Interpretation in the Light of the Prophetic Office of Jesus Christ." Journal of Theological Interpretation 6, no. 1 (2012): 23–42. http://dx.doi.org/10.2307/26421433.
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Abstract Revelation is often assumed to be what God does, and interpretation what persons do in response. The latter is a matter of making the former real or relevant in relation to a new situation. But what if revelation, understood as Christ's self-attestation, were present to and active in our interpretation of itself? This article deploys the munus propheticum Jesu Christi in conversation with John's Gospel so as to disrupt the usual construal of the objective/subjective relationship as regards revelation and interpretation. This is undertaken in order to advance an account of revelation in the present tense and thus of interpretation as being a human hearing of and correspondence to what Christ says and does. Such an emphasis strengthens the theological interpretation of Scripture by yielding to the written Word as the locus of Christ's prophetic presence and activity. Interpretation is thus a matter of becoming transparent to the humanizing presence and contemporaneity of the risen One who speaks himself by the power of the Spirit in the prophetic and apostolic writings.
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Holmes, Christopher R. J. "Revelation in the Present Tense: On Rethinking Theological Interpretation in the Light of the Prophetic Office of Jesus Christ." Journal of Theological Interpretation 6, no. 1 (2012): 23–42. http://dx.doi.org/10.2307/jtheointe.6.1.0023.
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Abstract Revelation is often assumed to be what God does, and interpretation what persons do in response. The latter is a matter of making the former real or relevant in relation to a new situation. But what if revelation, understood as Christ's self-attestation, were present to and active in our interpretation of itself? This article deploys the munus propheticum Jesu Christi in conversation with John's Gospel so as to disrupt the usual construal of the objective/subjective relationship as regards revelation and interpretation. This is undertaken in order to advance an account of revelation in the present tense and thus of interpretation as being a human hearing of and correspondence to what Christ says and does. Such an emphasis strengthens the theological interpretation of Scripture by yielding to the written Word as the locus of Christ's prophetic presence and activity. Interpretation is thus a matter of becoming transparent to the humanizing presence and contemporaneity of the risen One who speaks himself by the power of the Spirit in the prophetic and apostolic writings.
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Salman and Dr. Rani Tiwari. "Solving the Riddle of Dan Brown’s The Da Vinci Code." Creative Launcher 7, no. 4 (August 30, 2022): 43–50. http://dx.doi.org/10.53032/tcl.2022.7.4.06.
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The paper focuses on analysing the novel The Da Vinci Code by Dan Brown. These are the depiction of religion (Christianity), conspiracy theories, myths and history used in the novel. There are five novels by Dan Brown of the Robert Langdon series. These are Angels and Demons, The Da Vinci Code, The Lost Symbol, Inferno and Origin respectively. The Da Vinci Code is one of the novels of the Robert Langdon series by Dan Brown. Robert Langdon is the central character in these novels. Robert Langdon, the professor in Harvard university, reveals mystery of a murder in Louvre Museum in Paris. He reveals secret plots conspired by various secret societies like the Priory of Sion, the Opus Dei, and the knights Templars. He also talks about Catholic Church conspiracies to gain domination and conspiracy theories about Jesus Christ and his supposed daughter from Mary Magdalene, the royal bloodline conspiracy theory. He also talks about historical Jesus and says that he was not a divine figure. He was also made of flesh and blood like normal people. This novel contains his own version of the history of religion and culture, the search for the keystone to find the mythical Holy grail and conflict between Christian secret societies.
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Gren, Lisa H., Brooke Taylor, and Joseph L. Lyon. "Childhood Asthma Utilization Rates in a Nonsmoking Population of Utah Compared to State and National Rates." ISRN Pediatrics 2011 (October 12, 2011): 1–6. http://dx.doi.org/10.5402/2011/750213.
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Risk factors, such as parental smoking, are commonly associated with increased asthma symptoms and hospitalizations of children. Deseret Mutual Benefits Administrators (DMBA) is the health insurer for employees of The Church of Jesus Christ of Latter-day Saints and their families. Due to religious proscription, employees abstain from alcohol and tobacco use, creating a cohort of children not exposed to parental smoking. Calculation of hospitalization rates for DMBA, Utah, and the US were made in children to compare rates between a nonsmoking population and general populations. Compared to DMBA, rate ratios for asthma hospitalization and emergency department asthma visits were higher for the US and Utah. The incidence of hospital outpatient department and physician office visits was significantly greater for the US population compared to the DMBA. This study demonstrates a decreased need for health services used by children not exposed to second-hand smoke.
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Krawiec-Złotkowska, Krystyna. "Matka i Syn w "Ogrodzie rozkosznym Miłości Bożej" Adriana Wieszczyckiego." Bibliotekarz Podlaski Ogólnopolskie Naukowe Pismo Bibliotekoznawcze i Bibliologiczne 58, no. 1 (June 7, 2023): 223–35. http://dx.doi.org/10.36770/bp.782.
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The article examines family relationships shown in the poetic cycle entitled The Delightful Garden of God’s Love by Adrian Wieszczycki. Attention is drawn to the status of the Holy Family, especially to the figures of Mary and Jesus, and their role in the work of salvation was analyzed. It is noticed that the Mother of God and her Son – apart from the strictly human relationship – are connected by a bond that goes beyond the canon of the traditional family, and thus beyond the accepted patterns of behavior and relationships with other people. The author also analyzed the form of poetic expression, i.e., a combination of the following forms: cloister and emblematic, resulting in a very original and intricate construction. The poems have a meditative character, and the composition of the cycle is based on the mysteries of the Rosary that tell the History of Salvation. The poet created a literary garden in which specific flowers bloom: lilies symbolizing the Immaculate Conception of the Blessed Virgin Mary, the Virgin Mary and Christ, the Lover and the Beloved; roses referring to the attributes of Mary, the Passion of Christ and royal power; and amaranths, which are a symbol of immortality. The Holy Family is an inspiration and a role model for secular families, and its eternal status is constituted by the presence of angels.
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Jehaut, Rikardus. "Perspektif Hukum Gereja Tentang Kepemimpinan Kolegial-Partisipatif Dalam Gereja Partikular." Jurnal Alternatif Wacana Ilmiah Interkultural 10, no. 1 (April 13, 2021): 1–12. http://dx.doi.org/10.60130/ja.v10i1.39.
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This article is primarily focussed on participatory-collegial leadership. The principal objective is to offer a canonical analysis and practical reflections on that kind of leadership within the particular Church. To achieve this objective, the article is developed in four parts. The first, serves as a point of departure, examines the fundamental equality and dignity of the Christian existence of all the members of the People of God, and in their own way share the priestly, prophetic, and kingly office of Christ, and to the best of their ability carry on the mission of the whole Christian people in the Church and in the world. From this essential theological basis, the second part deals with the question of participatory-collegial leadership within the context of relationship between lay people and clergy as well as between diocesan bishop and clergy. The third part is a critical evaluation of the question on the participatory-collegial leadership in daily life with contemporary challenges and what should be thought of in the future as the way forward. The author argues that each member of the lay faithful, together with ordained ministers, shares a responsibility for the Church’s mission by exercising their sharing together in the priestly, prophetic and royal office of Christ towards a dialogical, participatory and co- responsible church. To make this a reality, it is obvious that what so called participatory-collegial leadership must exist in the daily praxis of the church and not top-down, authoritarian, dominative one.
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Hofheinz, Marco. "“What a Friend We Have in Jesus”: Friendship as a Theological Approach Toward the Teaching of the Threefold Office of Christ." Journal of Disability & Religion 20, no. 3 (July 2, 2016): 119–39. http://dx.doi.org/10.1080/23312521.2016.1202168.
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Goswell, Gregory. "The Non-Messianic Psalter of Gerald H. Wilson." Vetus Testamentum 66, no. 4 (October 12, 2016): 524–41. http://dx.doi.org/10.1163/15685330-12341251.
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The sequential reading of the macrostructure of the Psalter pioneered by Gerald Wilson produced a seachange in Psalms scholarship, however, his non-messianic reading of the Psalter continues to evoke controversy and attract criticism. In this article I attempt to answer Wilson’s critics who find fault with his reading of the Psalter on the basis of the presence of Psalms 110 and 132 in Book v, psalms that are usually classified as ‘royal’ and seen as promoting a strongly messianic hope. After a review of Wilson’s arguments, I analyse the immediate context, the key words and the theocratic focus of Psalms 110 and 132. These features provide support for Wilson’s thesis that ‘David’ in Book v is no messianic cipher, but an exemplary model of loyal devotion to God’s kingship. This viewpoint in no way undermines a Christian reading of the Psalter, with the Book of Psalms read as pointing forward to the God-man, Jesus Christ, who is the ultimate model of human devotion to God, the apocalyptic Son of Man, and the Divine King come to save his people.
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Itje, Tomi. "Dampak Implementasi Pemenuhan Standar Nasional Pendidikan Terhadap Kualitas Pembelajaran." Matheteuo: Religious Studies 3, no. 1 (October 13, 2023): 26–42. http://dx.doi.org/10.52960/m.v3i1.165.
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This study aims to 1) obtain a description of the fulfillment of national standards for teaching staff at Inpres Tewil Elementary School, 2) to describe the inhibiting factors in fulfilling the fulfillment of SNP standard teaching staff at SD Inpres Tewil. 3) to find out the efforts to overcome obstacles in fulfilling the SNP at SD Inpres Tewil. Qualitative research with descriptive method. The research instrument used was an interview guide, observation sheets, and documentation. The results of the evaluation of student learning. Data testing was carried out using data triangulation techniques. The data obtained was analyzed based on the following steps: 1) data collection, 2) reduction, 3) data display, and 4) verification and conclusion. The results showed that the National Education Compliance Standards, both teaching and educational staff, infrastructure, content standards and process standards did not fully meet the criteria according to the National Education Standards. Christian Religious Teachers because at SD Inpres Tewil there is only 1 teacher available, while the number of Christian students is 125 students, so teachers experience difficulties in guided learning, which has an impact on the quality of student learning for Christian Religion subjects in character building and faith growth in introduction to Jesus Christ. The obstacle faced by the SD Tewil Education and Culture Office is the lack of responsiveness by the East Halmahera Education and Culture Office in coordinating educators specifically for Christian Religion Teachers, Facilities and Infrastructure. The conclusion is that the school principal continues to coordinate with the East Halmahera Education and Culture Office in fulfilling teaching staff, as well as providing facilities and infrastructure. In addition, the education office also needs to pay attention to other standards, so that the quality of education at SD Inpres Tewil schools can be optimally achieved.
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Hunt, Arnold. "The Lady is a Catholic: Lady Lovell's Reply to Sir Edward Hoby." Recusant History 31, no. 3 (May 2013): 411–37. http://dx.doi.org/10.1017/s0034193200013832.
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The first decade of James I's reign saw a wave of high-profile clerical conversions to the Church of Rome. Among the best-known cases are those of James Wadsworth, who travelled to Spain with Sir Charles Cornwallis's embassy in 1605, where, as William Bedell's biographer Alexander Clogie disgustedly recalled, he was ‘cheated out of his religion by the Jesuits and turned apostate’; Theophilus Higgons, a member of Christ Church, Oxford, who converted in 1607; his friend and Oxford contemporary Humphrey Leech, who followed him in 1609 and later joined the Society of Jesus; and Benjamin Carier, a royal chaplain and prebendary of Canterbury, who converted in 1613. As the work of Michael Questier has taught us, religious conversion was by no means an uncommon phenomenon in early modern England. Yet these cases had the potential to inflict serious damage on the Jacobean church, not only because they threatened to neutralise the propaganda advantages to be gained from Roman Catholic converts to the Church of England such as Marc’ Antonio de Dominis, but also because they drew unwelcome attention to doctrinal divisions within the Church of England over such issues as anti-popery and the theology of grace.
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Im, Minkyun. "A Critical Review on the Religious Education and the Pastoral Care in the Catholic University of Korea." Korean Association for the Study of Religious Education 76 (March 31, 2024): 39–57. http://dx.doi.org/10.58601/kjre.2024.03.30.03.
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[Objective] The purpose of this study is to analyze the positive results and tasks that the Catholic University of Korea has achieved through curricular and extra-curricular areas and pastoral care.
[Contents] First, in the curricular area, the Catholic University of Korea educates the value of a culture of human respect based on the Catholic spirit through four basic liberal arts courses and the ‘Catholic Metaversity’. But a new chaplain’s office is needed to oversee the holistic education and the proclamation of the Gospel. In the extra-curricular area, various opportunities for volunteer work are provided to help students respect Catholic humanism. But it is necessary to add programs related to Christian unity and interreligious dialogue. Lastly, in relation to pastoral care, the chaplain’s office not only helps the community mature in faith, but also strives to testify the teachings of Jesus Christ through life. There is a need for the community to be open to non-Catholic and foreign members.
[Conclusions] First, helping students discover the value of human respect through the curricular area and putting that value into practice through the extra-curricular area and the pastoral care is the most ideal missionary method in a ‘secularized’ society. Second, it must be shown that academic exchange between science and theology is possible in a ‘highly industrial’ society. Lastly, the heritage of the Catholic faith can be further enriched through close exchange with neighboring religions in a ‘multi-religious’ society.
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Kware, Aliyu A. "Poverty in the north-western part of Nigeria 1976-2010 myth or reality." Sociology International Journal 3, no. 5 (October 15, 2019): 384–90. http://dx.doi.org/10.15406/sij.2019.03.00203.
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Every society was and is still affected by the phenomenon of poverty depending on the nature and magnitude of the scourge. Poverty was there during the time of Jesus Christ. Indeed poverty has been an issue since time immemorial, but it has become unbearable in recent decades particularly in Nigeria. It has caused a number of misfortunes in the country including corruption, insecurity and general underdevelopment. Poverty has always been seen as negative, retrogressive, natural, artificial, man-made, self-imposed, etc. It is just some years back that the Federal Office of Statistics (FOS, NBS) has reported that Sokoto State was the poorest State in Nigeria, a statement that attracted serious heat back from the Government of the State. The Government debunked the claim, saying that the report lacked merit and that it was politically motivated. In this paper, the author has used his own research materials to show the causes of poverty in the States of the North-western part of Nigeria during the period 1976 to 2010, and as well highlight the areas in the States, which have high incidences of poverty and those with low cases, and why in each case.
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Tukara, Drago. "Razvoj biskupske i prezbiterske službe u prvim stoljećima Crkve." Diacovensia 26, no. 2 (2018): 255.—275. http://dx.doi.org/10.31823/d.26.2.4.
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The article implicitly addresses the Church as an institution and organization, while it directly and more explicitly presents those that make a part of Church hierarchy, bishops and presbyteries. To better present and understand the existence and mission of bishops and presbyters, it was necessary, at least briefly, to highlight the very nature of the Church. The author divides the article in three chapters. In the first chapter, he represents the Church that has had its roots in the Old Testament and found its fullness and foundations in the Person of Jesus Christ. She has been present in God’s plan since the Old Testament times when the prophets announced her in images. In the second chapter, the author discusses the office of bishops in the early Church. This part addresses what the Church Fathers said about bishops, and their role and place within the early Church, and how particular councils and synods have defined them. The author brings the Church Fathers’ personal reflections and understanding of the office of bishop as well as certain canons that have emerged as the fruit of bishop’s collegiality and unity. The third chapter talks about presbyters. The author first presents the role of presbyter in the early Church, and then indicates the developmental path from terminology itself to the area of action at particular times in the life of the Church. The presbyter is put in a co-relationship with the bishop, he is dependent on him, but in time, due to new circumstances, he has gained a certain autonomy within the community. The author also emphasizes the importance of formation and education of church officials in areas of theology and morals.
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Đekić, Đorđe, and Dragana Milić. "Motif of single-headed and double-headed eagle in Raška in the XIII century." Bastina, no. 56 (2022): 319–34. http://dx.doi.org/10.5937/bastina32-36210.
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The motif of a single-headed and double-headed eagle first appeared in Serbian medieval art under the influence of the Byzantine Empire or Christian tradition. This motif was used by the Byzantine Empire as a symbol of royal dignity and as a representation of saints. Since the eagle is regarded as a symbol of Jesus Christ, the resurrection, the Holy Evangelist John, and etc., Christian influence is more visible in literature. The use of the eagle as a motif in Raška was heightened during Grand župan Stefan Nemanja's reign and continued through his successors. Studenica monastery depicts both single-headed and double-headed eagle motifs. A single-headed eagle is a fresco painted in a double circle, and a doubleheaded eagle is a fresco painted as kolasta azdija, which represents a motif of golden double-headed eagles in double circles. Kolasta azdija can be found on the gowns of King Stefan the First-Crowned and his son King Radoslav in the Žiča monastery. A motif of a red double-headed eagle was also used as a decorative element of the St. George's wall and cloak. At Mileševa monastery, golden encircled double-headed eagles adorned the gowns of King Stefan the First-Crowned and his sons Radoslav and Vladislav. The motif of single-headed eagles in circles can be found as a unique example on Knez Stefan's gown in the Morača monastery. An eagle can be found as a motif in manuscripts, on the seal, and as part of the church's interior decoration. During King Uroš I and his successors' reigns, double-headed eagles vanished as a symbol of royal dignity, but they remained as a Christian symbol until the end of the XIII century.
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Margaret, Carmia. "Pendekatan Interpretasi Teologis Kitab Suci dan Prasuposisi-Prasuposisi Teologis di Baliknya." Veritas: Jurnal Teologi dan Pelayanan 18, no. 2 (December 2, 2019): 141–60. http://dx.doi.org/10.36421/veritas.v18i2.330.
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Cukup banyak tokoh dan tulisan yang berupaya memperkenalkan, mendiskusikan, dan menunjukkan cara kerja pendekatan Interpretasi Teologis Kitab Suci atau yang lebih dikenal sebagai Theological Interpretation of Scripture (TIS), tetapi tidak banyak yang sebenarnya menbedah pemikiran-pemikiran teologis-filosofis di baliknya. Tulisan ini akan memperkenalkan natur, esensi, dan karakteristik khas pendekatan TIS melalui beberapa konviksi pembentuk yang melatarbelakanginya, yang dapat diibaratkan sebagai “DNA” bagi pendekatan TIS dan sekaligus membedakannya dari pendekatan-pendekatan tafsir lainnya. Pendekatan TIS agaknya paling baik dipahami sebagai pembacaan yang dilakukan di dalam dua konteks, yaitu konteks teologis dan ekklesial. Dalam konteks teologis, pendekatan TIS percaya bahwa Kitab Suci sebagai tulisan yang bersifat sakral, Kitab Suci adalah medium komunikasi Ilahi kepada umat di sepanjang sejarah bahkan hingga hari ini, Kitab Suci memiliki kesatuan dalam seluruh bagiannya dengan Yesus Kristus sebagai pusat dan pengikat, dan Kitab Suci paling baik dibaca dengan kesadaran akan lensa teologis pembacanya. Dalam konteks ekklesial, pendekatan TIS menekankan keimaman rajani seluruh anggota tubuh Kristus sebagai pembaca teks, keniscayaan komunitas di dalam pembacaan, dan fungsi normatif teks yang bertujuan menghasilkan transformasi dalam kehidupan umat.
There are plenty figures and writings that attempt to introduce, discuss, and show the workings of Theological Interpretation of Scripture (TIS) as an approach in reading the Holy Scripture; however, not many that actually dissect the theological-philosophical thoughts laid behind it. This paper will discuss the nature, essence, and characteristics of the TIS approach through some of the forming convictions behind it, which can be said as "DNA" for the TIS approach and at the same time, differentiates it from other interpretive approaches. The TIS approach seems best understood as a reading that happened in two contexts, namely theological and ecclesial contexts. In a theological context, the TIS approach believes that the Scripture is a sacred writing, the Scripture is a medium of divine communication to people throughout history even today, the Scripture has a unity in all its parts with Jesus Christ as the center and binding, and the Scripture is best read with an awareness of theological lenses of the reader. In an ecclesial context, the TIS approach emphasizes the royal priesthood of all members of the body of Christ as readers of the text, the necessity of the community of believers in reading, and the normative function of the text aimed at producing transformation in the lives of the people of God.
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Holt, Else Kragelund. "Stat op i Gry, min Gud! Tre gammeltestamentlige salmer, gendigtet af Grundtvig." Grundtvig-Studier 47, no. 1 (January 1, 1996): 77–96. http://dx.doi.org/10.7146/grs.v47i1.16226.
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Grundtvig 's version of Three Old Testament HymnsBy Else Kragelund HoltThe article seeks to demonstrate the significance of Grundtvig’s interpretative use of the old Testament in Sangværk /. The methodological inspiration for the study is not to be found in the ongoing Grundtvig research, but in Old Testament exegesis, especially in the shape of Tradition History and Wirkungsgeschickte.The questions raised are not primarily why Grundtvig did so and so with his Old Testament Vorlage, but rather what he did with it. The material of the investigation is three hymns from the Easter part of the Sangværk. According to Grundtvig, SV #206, / de gyldne Himmel-Sale (»In the Golden Halls of Heaven«), was written »after the 16th Psalm of David«. On the basis of its form, this psalm should be designated as a psalm of confidence, i.e. a psalm expressing trust in the Lord’s will to take care of those faithful to him, while life will be burdensome to the godless. The Psalmist presents himself as a man obedient to God (v.2), a man who knows that the Lord has given him counsel (v.7), and that He will not let him meet an untimely death (v. 10). One might expect Grundtvig to use Ps 16 as an expression of the Christian’s joy of life, but this is not what he does. Presumably inspired by Christian Vi’s Danish Bible, he reproduces Ps 16 as a heavenly dialogue between the Father and the Son. The Father consults the Son about how mankind can be delivered. Whereas Ps 16 depicts God as the support of man, Grundtvig uses the words of the psalm as a prediction of Christ supporting the Father’s plan of deliverance. In stanza six the speaker changes: Jesus praises the Father for the help that He will show him, when He is to fight Death. Ps 16, 9-10 becomes a prediction of Jesus’ victory over Death, and Ps 16, 11, correspondingly, a prediction of the Ascension. Grundtvig uses Ps 16 »prophetically«, reinterpreting the Old Testament motif of the guidance of the Lord in a different context. Where Ps 16 has an earthly orientation, the perspective of the reproduction becomes cosmic - and, one might add, part of the Easter service in church.SV #207 - O min Gud, min Gud og Fader! (»Oh, My God, My God and Father!«) is said to be »the 22nd Psalm of David, freely translated«. This is the psalm which opens with Jesus’ last words from the Cross: My God, my God, why hast thou forsaken me? The Old Testament psalm is a personal lament. Vv. 2-22a describe the despair of one, abandoned by God and community, vv. 22b-31 are the praise of a man whose cries have been heard.Grundtvig does not overtly take up the theme of the Passion. Rather he reproduces the psalm very closely, as if to make it usable as a hymn for the Danish church. Nevertheless, a personal adaptation is detectable. First, the hymn talks to God as a father - a divine metaphor, which is not used in the Book of Psalms at all. Here the words from the Cross are traceable. Another vestige of the Passion can be found in the beginning of the hymn, where the poet asks »my God and Father« to »stay with me now«. It seems as if the worshipper has not yet been abandoned, but that he knows that he will be, like Jesus in Gethsemane. Finally, Grundtvig identifies the enemy from whom the worshipper asks to be saved, as Death.In SV #209 - Stat op i Gry, min Gud! stat op! (.Arise at Dawn! My God, Arise.) Grundtvig again translates the Old Testament psalm very closely. PS 68 is a rather martial psalm of thanksgiving for a royal victory, and Grundtvig uses it to portray the victorious resurrection of Christ. Literally between the lines, Grundtvig puts christological interpretations, using allusions to Christmas for instance, and to the Word that bears a giant’s strength. In stanza four Grundtvig changes the reference of the Old Testament psalm to the Wanderings in the Wilderness as a metaphor of fertility and creation (vv. 8-9), using, instead, the stream rising in Eden (Gen 2,4) which he interprets as baptism.What can be concluded is that Grundtvig at the same time re-writes and reinterprets the Old Testament poetry more or less in the tradition of how the Old Testament was re-interpreted in the New.
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Herber, Franz-Rudolf. "Comparative Analysis of the Treatment of the Alcestis-Stuff by Euripides and by Wilder." European Scientific Journal, ESJ 20, no. 8 (March 31, 2024): 1. http://dx.doi.org/10.19044/esj.2024.v20n8p1.
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This is the starting point of the following analysis: Life and death belong indissolubly together, but nobody of us knows what is waiting for us when we will have died. According to Christian religion the dead shall resurrect again and start immediately into an eternal life full of happiness in an unknown atmosphere without any sorrows and any problems to overcome. The ancient writers, that lived before Jesus Christ, had at hand an underworld as the realm of that god that is responsible for death. In very rare and exceptional cases a very deserved dead is given the allowance to enter again into his former earthen life. This procedure of bringing a dead person back to life might be a kind of deal between deities and mankind in this way that another person had to die and then to live in the underworld instead of the doomed person. This stuff is a subject-matter of legends, fairy tales and finally of classical drama. The heroes of the drama are Admetus and Alcestis – a royal couple; Admetus is doomed to death and his wife Alcestis wants to die instead of her husband. This treatise is written by an author who is as well a lawyer as a philologist. The treatise uses modern methods of literary comparison, that the author did learn at the examples of ancient texts and modern texts at the Faculty of Philosophy of the University of Saarland (Germany). The comparison between the Euripides-version and the Wilder-version is not an end in itself, the comparison aims to show the given literary differences based on the history of the development of the Alcestis-stuff in the light of the fact that the ancient text is the source for the modern text. Thus it becomes once more clear that the texts of old Greek authors do live on in a figurative sense until modern times. Wilder himself is a modern American author who consciously sought connection to antiquity, also because he did go through very intensive university courses in archaeology. This connection to ancient Greek literature, of course, makes modern American literature very attractive for European readers and for readers from other areas of the world.
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Kalic, Jovanka. "Raska kraljevina." Zbornik radova Vizantoloskog instituta, no. 41 (2004): 183–89. http://dx.doi.org/10.2298/zrvi0441183k.
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(francuski) La d?signation de l'ancien l'Etat serbe m?di?val comme le Regnum Rasciae, Regnum Rasse, remonte au couronnement royal du grand joupan Stefan Nemanjic en 1217, lorsque ce souverain coiffa la couronne envoy?e par le pape Honorius III. Elle appara?t donc au lendemain de l'effondrement de l'Empire byzantin ? la suite de la prise de Constantinople par les participants de la Quatri?me croisade (1204). Le couronnement du premier roi serbe eut lieu dans l'?glise des Saints-Ap?tres-Pierre-et-Paul ? Ras (sis aux abords de Novi Pazar, ce sanctuaire est aujourd'hui connu sous le nom de Petrova crkva ? ?glise de St.-Pierre). Avant m?me 1217 cette ?glise avait d?j? jou? un r?le notable dans l'histoire de la Serbie. Durant des si?cles elle avait en effet abrit? la chaire de l'?v?que de Rascie, qui longtemps releva de l'archev?ch? d'Ochrid, alors que la place fortifi?e de Ras faisait elle-m?me office de centre eccl?siastique et ?tatique de la Serbie au XII?me si?cle. C'est notamment d'apr?s son nom que l'Etat serbe est souvent appel? Royaume de Rascie dans les sources latines. Apr?s l'instauration de l'archev?ch? serbe autoc?phale (1219) et la construction du monast?re de Zica avec son ?glise d?di?e ? l'Ascension du Christ, le roi de Serbie Stefan Nemanjic, plus connu comme Stefan le Premier Couronn?, prescrit dans la charte de foundation de ce monast?re (charte d?livr?e vers 1224) que cette nouvelle ?glise serait le lieu de couronnement des futurs souverains de Serbie. Parall?lement l'?glise du monast?re de Zica devint le si?ge des archev?ques de Serbie et acquit avec le temps un grand prestige dans le pays. Le r?le de saint Sava dans la foundation et la cr?ation de ce nouveau centre eccl?siastique fut d'un poids d?cisif. .
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Llorenç i Blat, Josep. "Dant i el Renaixement català." SCRIPTA. Revista Internacional de Literatura i Cultura Medieval i Moderna 4, no. 4 (December 29, 2014): 31. http://dx.doi.org/10.7203/scripta.4.4353.
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RESUM Procurador reial i nobiliari, cosmògraf, joier, lapidari, mercader i escriptor, i al capdavall, un ciutadà català honrat, Ferrer (Vidreres, ~1445 – Blanes, 1529) va marxar de ben jove a la cort de Nàpols, al servei del rei Ferran i. Acabada aquesta peripècia italiana va tornar a Blanes al servei del vescomte de Cabrera i de Bas fins que va morir a la mateixa vila al 1529. Un seu criat, disset anys més tard, va editar uns papers esparsos que havia trobat a can Ferrer, les Sentèncias cathòlicas del diví poeta Dant florentí, compilades per lo prudentíssim mossèn Jaume Ferrer de Blanes[sic], incloent-hi tres parts. La primera, «Conclusions», és un sumari destinat a mostrar «Entre totas las cosas necessàries a l’home per aconseguir lo seu fi y beatitut eterna principalment són tres»; la segona, «Meditació», és una reflexió a fi d’il·luminar els misteris sobre la passió i mort de Jesucrist a «lo santíssim loch de Calvari»; la tercera, «Letras», és un conjunt de dotze documents, entre cartes i d’altres textos, «fetas a mossèn Jaume Ferrer, respostes e regles per ell ordenades en cosmographia y en art de navegar». ABSTRACT Lord Ferrer (Vidreres,~1445 – Blanes,1529), royal and aristocratic attorney, cosmographer, jewelrer, lapidary, merchant and writer, after all, an honorable Catalan citizen, left early age, at the court of Naples at King Ferdinand’s i service. After this eventful Italian journey he went back to Blanes at the Viscount of Cabrera and Bas’ service, until he died in the same town in 1529. One of his servants, seventeen years later, published some of the documents which were found scattered in Ferrer’s House, Catholic sentences from the divine poet Dante Florentine, compiled by most respectable lord Jaume Ferrer de Blanes [sic], including three parts. The first one, «Conclusions», is a summary intended to show "Among all the things needed by a man to achieve his goal and his eternal beattitude, they are mainly three", the second one, «Meditation», is a reflection in order to illuminate the mysteries of the passion and death of Jesus Christ at "the holy loch of Calvary", and the third one, «Letters», which is a set of twelve documents, letters and other texts, "made to lord Jaume Ferrer, answers and rules ordered by him in Cosmography and Seacraft”.
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Sadovnikova, Olena. "“Ne riday Mene, Mati” (“Do not mourn Me, Mother”): poetics, liturgics, hymnography." Aspects of Historical Musicology 16, no. 16 (September 15, 2019): 26–51. http://dx.doi.org/10.34064/khnum2-16.02.
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Introduction. The meaning of the Holy Saturday is a transition from Passion week to the Easter, from the greatest grief to jubilation, from death to life. It focuses different ontological extremities in a single point: death of the Immortal and resurrection of mortal body. This engenders maximal concentration of liturgical events, exceptional saturation of the services, revealing ample hymnographic material, diversity of stylistics, ways of incarnating of different senses, approaches to the events happening. One of the most interesting chants of the Passion Cycle is “Ne riday Mene, Mati” (“Do not mourn Me, Mother”), with its wonderful poetics, profound images and lapidary structure. Vividness and theological deepness of this chant provide inexhaustible material for research. Theoretical Background. In modern theological literature “Ne riday Mene, Mati” is mention in the context of special traits of the Holy Saturday services (I. Karabinova (1910), A. Kashkin (2010), M. Krasovitskaya (2014), G. Shimanskiy (2002) etc. It was characterised in more details in the researches on the Byzantine singers, among them the most important are works by archbishop Filaret (Gumilevskiy) and nun Ignatia (Puzik). Describing the personality and works of St. Kosma Mayumski, archbishop Filaret notes concentration of his style. Nun Ignatia studies images of this author’s works, their foundation in creed, links with dogmas of the Church; stresses features of poetics as well as dissects canons for Epiphany and Christmas. She pays special attention to the canons dedicated to Holy Mother, and she mentions “Ne riday Mene, Mati” as one of the most touching work by St. Kosma. Unfortunately, detailed analysis doesn’t follow this statement, that makes given paper relevant. Objective of this article is to study location of chant “Ne riday Mene, Mati” in service, specifics of its content, influence on later hymnography and iconography. Methods. Given that this research addresses theology, corresponding terminological system has been used, including special concepts as well as Church Slavonic words and expressions. Results. “Ne riday Mene, Mati” is an irmos of the ninth chant of the canon sung at the morning service on the Holy Saturday and devoted to suffering and death of Jesus Christ, interpreted as a culmination of the salvation of humanity. It has a distinctive feature of personal appeal of the Son to the Mother, answering her grief and closing a dialogical form in a spacetime of the whole service and Passion week, defining specifics of the poetics of its services. Several levels of content can be defined in a chant: 1) personal, describing relations between the Mother and the Son; 2) soteriological, revealing Lord’s plan of the salvation of humanity; 3) dogmatic, presenting dogmas of Christ and Holy Mother; 4) celebratory, establishing praise of the Mother of God. The structure of the irmos is defined by a triad thesis – antithesis – synthesis. Thesis is imperative expression (addressing “Ne riday Mene, Mati”), antithesis is justification of this reaction (“zrjashhi vo grobe, Ego zhe rodila esi Syna”). Not only does the synthesis resolve appearing contradiction, but also transfers the relations between the Son and the Mother into sphere of God-man relations. In this context the initial imperative can be understood as a demand for silence and tranquillity of soul, for absolute concentration in the situation of the contact with Godly essence. The same demand is situated in one of the crucial moments of liturgy of the Holy Saturday, in the time of The Great Entrance: “Da molchit vsjakaja plot chelovecha”. For the second time “Ne riday Mene, Mati” is sung in the final part of Eucharistic canon of the liturgy. In this context it brings out completely different facet, reincarnation of the God in a human through Resurrection. Thus, due to changes of context and place in the service, “Ne riday Mene, Mati” undergoes modulation of meaning. For the third and last time, “Ne riday…” appears in the Eastern Midnight office, that is a threshold between the Holy Saturday and The Easter, accompanying appearance of the shroud with the image of Jesus Christ. Thus, “Ne riday…” ends all the Passion cycle of the service. The profoundness of the images and dogmas as well as structure exceptionality of “Ne riday Mene, Mati” is reflected in later hymnography. Irmoses of the canons sung on Eves of Epiphany and Christmas are constituted in a way, similar to irmoses of the Holy Saturday. They preserve images, poetic devices, genre traits (irmos of the canon), glas (voice), usage of acrostic, thesis – antithesis – synthesis principle of composition. Besides for hymnography, “Ne riday Mene, Mati” influenced iconography of the stated image. All the most vital aspects of it have found their incarnation in iconography: Birth from the Virgin (iconography “Eleusa”), Crucifixion (the Cross, pierced rib), death and burial (crossed hands, closed eyes of Christ, stone tomb), Resurrection, appeal to the Mother (leaning of the Saviour’s head) as a sign of a dialogue; and every aspect from the abovementioned is a separate edge of multidimensional meaning of the Holy Saturday. Conclusions. Through analysis specifics of content and composition of “Ne riday Mene, Mati” is revealed. Dialogue is defined as a crucial principle, causing peculiar poetics of this chant and all the services of the Holy Saturday. Role of silence as one of the factors of the reception of the content is stated. Logical principle of structure thesis – antithesis – synthesis is brought out. Connections are drawn between this chant and its “podobnas” in texts of Menaion and Octoechos. Perspective of the further research lies in studying of dialogue in service of the Holy Saturday on micro- and macrolevels. Specifics of influence of chants on the iconography seems to be worthy of attention.
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Nicolaides, Angelo. "The Laos tou Theou – an orthodox view of the ‘people of God’." HTS Teologiese Studies / Theological Studies 66, no. 1 (February 19, 2010). http://dx.doi.org/10.4102/hts.v66i1.372.
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The creation of the Ekklesia by the incarnate logos of God created a new and unique relationship with God’s people that allows humanity to enter into the Covenant and to become part of the ‘people of God’ (Laos tou Theou). Who is the Ekklesia? Is it the entire body of believers in Christ? Who are the chosen race, the royal priesthood and the holy nation of God? If the Ekklesia is the new Laos tou Theou, does its being so cancel out the initial covenant given to the nation of Israel? Is the nation of Israel still ‘God’s people’? This article strives to provide answers to the above questions by providing a discourse analytic approach to the theme. It is clear from the research that the Ekklesia remain the Laos tou Theou, comprising the entire corpus of Christ and the entire communion (or fellowship [koinonia]) of all of the disciples of Jesus. Essentially, all baptised believers are part of the chosen race and the royal priesthood, which form the holy nation of God. All of us are equally called by God to belong to his ‘people’.
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Broughton, Geoff. "Pastoral Supervision for Safe Churches." Journal of Anglican Studies, September 13, 2021, 1–12. http://dx.doi.org/10.1017/s174035532100022x.
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Abstract This essay will examine the contribution of pastoral (professional) supervision in enabling and ensuring a safe church. Pastoral supervision is the brave, safe space where clergy (and ministry workers) reflect on their ministry practice in a regular, planned supervision session. The present article emerges from a decade of training pastoral supervisors and consultation across the national Anglican Church during 2019 based on recommendations made by the Royal Commission into Institutional Responses to Child Sexual Abuse. It concludes that the properly Christian way for pastoral supervision to change the culture of the Church is christological: a rigorous grounding of its theory and practice in the story of Jesus Christ.
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Bertolet, Timothy. "Hebrews 5:7 as the cry of the Davidic sufferer." In die Skriflig/In Luce Verbi 51, no. 1 (February 27, 2017). http://dx.doi.org/10.4102/ids.v51i1.2286.
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This article proposes a better source for the Son’s cry in Hebrews 5:7. It begins by surveying sources previous scholars have identified, including Jesus’ cry in Gethsemane and Golgotha, several Psalms, and the Maccabean martyr literature. It is then argued that these background sources for the language are insufficient. Instead the author of Hebrews has an entire motif from the Psalter as his informing source: the Davidic figure that cries out in trust to be delivered from a death-like experience. Firstly, the motif of the Davidic righteous suffering in the LXX Psalms is demonstrated. Secondly, Hebrews’ use of the Messianic royal figure is demonstrated and thirdly, Hebrews 5:7 as a portrait of the Christ who cries out for deliverance is demonstrated. Thus, Hebrews 5:7 sees the Son as the Davidic king who is the true representative human exercising trust in YHWH, bringing to fulfilment the theme from various Psalms.
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Van Aarde, Timothy A. "The use of οἰκονομία for missions in Ephesians." Verbum et Ecclesia 37, no. 1 (March 31, 2016). http://dx.doi.org/10.4102/ve.v37i1.1489.
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The concern which prompted the letter and the author�s digression in Ephesians 3:2�12 represents a lacuna in Ephesians scholarship. Its function within the wider discourse remains uncertain. The term οἰκονομία is prominent in the discourse and has been interpreted as an administrative office or activity in the Pauline corpus. This article shows that the term has a missional nuance in Ephesians. It is used for the role of Christ in the execution of the plan of God (Eph 1:10) and the role of Paul in the implementation of the plan (Eph 3:2). The author of Ephesians acknowledges the role Paul played in the mission�s movement of the gospel itself, �I Paul the prisoner of Jesus Christ� (Eph 3:1, 7). He is identified as the person to whom �the stewardship of the grace of God has been given� (Eph 3:2). The οἰκονομία of the gospel is committed by Paul to the church, marking a new phase in the development of the mission of the church.Intradisciplinary and/or interdisciplinary implications: The article suggests that in Ephesians 3:10, which is a crux interpretum, that the missional nuance of the term οἰκονομία indicates in Ephesians 3:10 the role of the Church in the execution of the plan of God and the missio Dei is implied.Keywords: oikonomia; missions; Ephesians
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Dircksen, Marianne R., and Victor Houliston. "Jews in the Society of Jesus: Claudio Acquaviva and his critics." In die Skriflig/In Luce Verbi 57, no. 1 (December 20, 2023). http://dx.doi.org/10.4102/ids.v57i1.2971.
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The Spanish origins of the Society of Jesus entailed a sensitivity about the Jewish ancestry of many of its members. This article examines the decision taken by the Fifth General Congregation of the Society (1593–1594) to exclude persons of Jewish descent (conversos), in light of strong criticism voiced by three leading Jesuits: Robert Persons (1546–1610), superior of the English mission, Diego de Guzmán (c.1522–1606), a noted Spanish preacher and catechist, and Antonio Possevino (1533–1611), an Italian Jesuit involved in high-level diplomacy. This article analyses selected correspondence in which they confronted the superior general, Claudio Acquaviva (1543–1615, in office 1580–1615), questioning the argument that conversos inhibited the work of the Society. The writers’ rhetorical strategies include logical argument and practical demonstration as well as appeals to ethos and pathos through personal experience and dramatised precedent, hoping to shame the general into moderating the policy. Acquaviva’s resistance to their persuasion is explained by his need to retain the support of the Spanish royal court in asserting his authority over dissident Jesuits in Spain as well as to sustain his project to increase the effectiveness of the Society through internal coherence and tight organisation.Contribution: The article illustrates the use of rhetorical strategies to reinforce the biblical principle of racial equality within the Society of Jesus in the Reformation era.
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De Boer, Erik A. "Christology and Christianity: The theological power of the threefold office in Lord’s Day 12." In die Skriflig/In Luce Verbi 47, no. 2 (June 26, 2013). http://dx.doi.org/10.4102/ids.v47i2.682.
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The concept of the threefold office of Jesus was developed in the explanation of the name Christ. The three distinct offices of king, priest and prophet in Israel are thought to be united in the one Messiah. Since the unity of all three offices in one person is not found in so many words in one specific text from the Bible, it is regarded as a theological concept. As such it was developed for the first time in the Heidelberg Catechism (HC). This article traces the development of the exposition of the Apostles’ Creed in earlier Lutheran and reformed catechisms. Special attention is devoted to the one by Johannes Brenz, which was used in the Palatinate before 1563. The main source of the new Catechism of Heidelberg is the Catechismus minor by Zacharias Ursinus, who himself may have been influenced by Martin Bucer and John Calvin and their respective Catechisms. A special feature of the HC is question and answer (Q/A) 32, devoted to a parallel exposition of the name Christian. Caspar Olevianus’ work Vester Grund (A Firm Foundation) is read as a contemporary commentary on the exposition of the Creed. The catechetical power of the concept of Christ’s threefold office is finally demonstrated in its use in systematic theologies as by Gerrit Immink and Michael Welker, especially in their Christologies.Die konsep van die drievoudige amp van Jesus is ontwikkel in die verklaring van die naam Christus. Die drie onderskeie ampte in Israel, dié van koning, priester en profeet, word gesien as verenig in die Messias. Aangesien die vereniging van al drie ampte in een persoon nie soseer in een spesifieke Bybelteks gevind word nie, word dit as ’n teologiese konsep beskou. Dit is sodanig vir die eerste keer in die Heidelbergse Kategismus (HK) ontwikkel. Hierdie artikel ondersoek die ontwikkeling van die uiteensetting van die Apostoliese Geloofsbelydenis in die konteks van vroeëre Lutherse en gereformeerde kategismusse. Daar word veral na Johannes Brenz se Kategismus, wat voor 1563 in die Pfalz gebruik is, gekyk. Die vernaamste bron van die Heidelberger is die sogenaamde Catechismus minor van Zacharias Ursinus, wat weer deur Martin Bucer en Johannes Calvyn en hul onderskeie Kategismus beïnvloed is. ’n Uitstaande kenmerk van die Heidelbergse Kategismus is vraag en antwoord (V/A) 32, wat aan ’n parallelle uiteensetting van die naam Christen gewy is. Dit kan aan die hand van die Engelse vertaling van Caspar Olevianus se werk, A Firm Foundation, verduidelik word. Die kategetiese krag van die konsep van Christus se drievoudige amp word gedemonstreer in die gebruik daarvan in sistematiese teologieë, soos Gerrit Immink en Michael Welker se Christologieë.