The Dance between God and Humanity: Reading the Bible Today as the People of God, written by Bruce K. Waltke

2017 ◽  
Vol 67 (3) ◽  
pp. 503
Author(s):  
S. D. Weeks
Keyword(s):  
People Of God ◽  
The Bible ◽  
The People

scholarly journals Towards a New Homiletic

2020 ◽  
Vol 29 (1) ◽  
pp. 48-60
Author(s):  
Liz Shercliff
Keyword(s):  
Biblical Text ◽  
Feminist Methodology ◽  
People Of God ◽  
Women's Voices ◽  
New Homiletic ◽  
Women Preachers ◽  
The Bible ◽  
The People ◽  
The Church ◽  
Shared Narrative

Feminism’s contribution to homiletics so far has arguably been restricted to exploring gender difference in preaching. In 2014, however, Jennifer Copeland identified a need not merely to ‘include women “in the company of preachers” but to craft a new register for the preaching event’. This article considers what that new register might be and how it might be taught in the academy. It defines preaching as ‘the art of engaging the people of God in their shared narrative by creatively and hospitably inviting them into an exploration of biblical text, by means of which, corporately and individually, they might encounter the divine’ and proposes that in both the Church and the Academy, women’s voices are suppressed by a rationalist hegemony. For the stories of women to be heard, a new homiletic is needed, in which would-be preachers first encounter themselves, then the Bible as themselves and finally their congregation in communality. Findings of researchers in practical preaching discover that women preachers are being influenced by feminist methodology, while the teaching of preaching is not. In order to achieve a hospitable preaching space, it is proposed that the Church and the Academy work together towards a new homiletic.

scholarly journals The deaf cannot see: An accumulation of blindness and deafness as combined theme in Isaiah 42 and 43

2014 ◽  
Vol 48 (2) ◽  
Author(s):  
Chris Van der Walt
Keyword(s):  
People Of God ◽  
The Bible ◽  
New Beginning ◽  
The People ◽  
God's People

In the Bible the words blind and deaf occur nine times in the same sentence. An accumulation of such sentences is found in Isaiah 42 and 43, where it occurs three times (Is 42:18, 19; 43:8). Blindness is also mentioned in two further sentences in these chapters. Not only is it stated that the people of God is blind, but Israel also accuses Yahweh that their way is hidden from him (Is 40:27). It is because of this accusation, pertaining to an alleged blindness on Yahweh’s side, that the question of hearing is raised. He answers to this accusation in the heavenly court with the questions ‘Do you not know? Have you not heard?’ From there on God makes it clear that seeing is dependent on hearing. In a heavenly court of law, the wrong perception that God’s people had about the exile was put straight and a new beginning for the exiles was subsequently made. The theme of blind- and deafness is thereby continued from Isaiah 1 and 6 in the verdict in the heavenly court in Isaiah 43, where it became clear that the cure for the spiritual blindness of God’s people is not related to their eyes, but to their ears.In die Bybel kom die woorde blind en doof nege keer saam in dieselfde sin voor. ’n Opeenhoping van hierdie sinne word in Jesaja 42 en 43 aangetref waar dit drie maal voorkom (Jes 42:18, 19; 43:8). Blindheid word ook in twee verdere sinne in hierdie hoofstukke genoem. Nie alleen word dit gestel dat die volk van God blind is nie, maar die volk beskuldig God dat Hy nie raaksien wat van hulle word nie (Jes 40:27). In die hemelse hof antwoord God op hierdie beskuldiging met die vrae ‘Weet julle nie? Het julle nie gehoor nie?’ Van daardie punt af maak God dit duidelik dat sien van hoor afhanklik is. Hierdie verkeerde persepsie van die volk oor God se sogenaamde blindheid vir hulle welstand tydens die ballingskap, word reggestel en ’n nuwe begin word gemaak. Die tema van blind- en doofheid word sodoende uit Jesaja 1 en 6 voortgesit in die uitspraak wat in die hemelse hof gemaak word (Jes 43). Daar word dit duidelik dat die oplossing vir die geestelike blindheid van die volk nie verband hou met hulle sig nie, maar met hulle gehoor.

Building the “Wall of Separation”: Construction Zone for Historians

2010 ◽  
Vol 79 (4) ◽  
pp. 871-880
Author(s):  
W. Clark Gilpin
Keyword(s):  
Religious Freedom ◽  
Church And State ◽  
Thomas Jefferson ◽  
American People ◽  
People Of God ◽  
The Bible ◽  
The People ◽  
The World ◽  
Roger Williams ◽  
The Church

The argument of Mark deWolfe Howe's The Garden and the Wilderness turned on the contrast Howe drew between two uses of a single phrase: “wall of separation.” Thomas Jefferson used the phrase in 1802, in a letter to the Danbury Baptist Association: “I contemplate with sovereign reverence that act of the whole American people which declared that their legislature should ‘make no law respecting an establishment of religion or prohibiting the free exercise thereof,’ thus building a wall of separation between church and state.” More than a century and a half earlier, in 1644, the colonial advocate of religious freedom Roger Williams had employed the same phrase in a letter to his theological opponent, the Reverend John Cotton of Boston. According to Williams's reading of the Bible, the people of God—Jews and Christians—were “separate from the world,” and, “when they have opened a gap in the hedge or wall of separation between the garden of the church and the wilderness of the world, God hath ever broke down the wall itself, removed the candlestick, and made His garden a wilderness, as at this day. And that therefore if He will ever please to restore His garden and paradise again, it must of necessity be walled in peculiarly unto Himself from the world; and that all that shall be saved out of the world are to be transplanted out of the wilderness of the world, and added unto his church or garden.”

scholarly journals Die kerk en mense op straat in die informele behuisingsgebiede in Mangaung/Bloemfontein

2011 ◽  
Vol 32 (1) ◽  
Author(s):  
Pieter Verster
Keyword(s):  
Informal Settlements ◽  
People Of God ◽  
The Bible ◽  
The People ◽  
Informal Community ◽  
The Church

The challenges posed by informal settlements are enormous, also in the Bloemfontein/ Mangaung area. The question asked in this article was how the church can reach out to people on the streets and in the informal settlements. Research was conducted to establish the views of the church and the task it has from randomly approached people on the streets. The Bible speaks positively on the task of the people of Israel and the church to reach out to foreigners. The church in informal settlements should see the people on the streets as its responsibility. A very important aspect is to gain structures in the informal community for the churches to be present in a more concrete way. Although the church remains the people of God and is not limited to structures, the presence of structures can in many ways enhance the positive help and influence of the church in the community; even to the people on the streets.

scholarly journals Mengajar Anak Secara Alkitabiah menurut Ulangan 6:1-19

2021 ◽  
Vol 1 (1) ◽  
pp. 37-48
Author(s):  
Ninik Tri Utami ◽  
Agustina Dowansiba ◽  
Herman Krey ◽  
Erna Surwati Fangidai ◽  
Amelia Yembise
Keyword(s):  
Teaching Methods ◽  
Real Life ◽  
Deep Understanding ◽  
Next Generation ◽  
People Of God ◽  
The Past ◽  
The Bible ◽  
The People ◽  
The Family

Since God formed His people, He wants His people to have a life that is just to Him. Not only for them as parents, but also for children as the next generation of the nation. Teaching children from the time they are young is a must for the people of God. Teaching children is a command from God Himself. Through these verses God commands parents to give earnest instruction to their children. God's purpose in giving this commandment is for God to become a people who really have a real life before His people. Becoming a parent describes what was before. When the children entrusted by God begin to grow up, parents are faced with various personalities. Many parents raise their children without having a good understanding, thus causing the children not to get the correct directions. The book of Deuteronomy 6:1-19 provides a simple but biblical way of teaching children that parents can easily apply to their children, in every opportunity the family has. Few families before had deep understanding experienced many experiences in their children's lives. But in the past 20 years or so, many families have experienced these photos in their children's lives as parents learn to apply the teaching methods taught by the Bible.  AbstrakSejak Allah membentuk umatNya, Dia menginginkan umatNya tersebut memilki hidup yang berkenan kepadaNya. Tidak hanya bagi mereka sebagai orang tua, tetapi juga bagi anak-anak sebagai generasi penerus bangsa. Mengajar anak sejak mereka masih kecil merupakan keharusan bagi umat Allah tersebut. Mengajar anak adalah perintah dari Allah sendiri. Melalui ayat-ayat ini Allah memerintahkan kepada para orang tua agar memberikan pengajaran yang sungguh-sungguh kepada anak-anak mereka. Tujuan Allah memberikan perintah ini adalah agar umat Allah tersebut menjadi umat yang sungguh-sungguh memiliki kehidupan yang benar dihadapanNya. Menjadi orang tua tidaklah semudah apa yang dipi-kirkan sebelumnya. Ketika anak-anak yang dipercayakan oleh Tuhan mulai beranjak dewa-sa, beragam persolan yang dihadapi baik oleh orang tua. Banyak orang tua yang membe-sarkan anak-anaknya tanpa memiliki pemahaman yang baik, sehingga menyebabkan anak-anak tidak memperoleh arahan-arahan yang benar. Ulangan 6:1-19 memberikan cara meng-ajar anak yang sederhana tetapi Alkitabiah yang dengan mudah diterapkan oleh para orang tua kepada anak-anak, dalam setiap kesempatan  yang dimiliki oleh keluarga yang ada. Beberapa keluarga sebelum memiliki pemahaman ini banyak mengalami kekacauan dalam kehidupan anak-anak mereka. Tetapi dalam kurun waktu kurang lebih 20 tahun, banyak keluarga mengalami pembaharuan dalam kehidupan anak-anak oleh karena orang tua belajar untuk menerapkan cara mengajar yang dijarakan oleh Alkitab.

scholarly journals An Analysis of Economic Wealth of God’s People from Nomadic to Post Exilic Era

2019 ◽  
Vol 3 (2) ◽  
pp. 155
Author(s):  
Halim Wiryadinata
Keyword(s):  
Old Testament ◽  
People Of God ◽  
Economic Wealth ◽  
The Real ◽  
The Bible ◽  
The Poor ◽  
The People ◽  
God's People ◽  
Promise Land ◽  
Wrath Of God

The terminology of the economic wealth is not actually related to the poor in terms of poverty and wealth in the Bible. The terminology of wealth and poverty is not a matter of relationship to the business or economy, but they are rather to have relationships to seek the righteousness of God. Thus, one should clarify the meaning of wealth and poverty in order to seek the real meaning of the Old Testament theology. The eras of Nomadic to Post Exilic give the idea of how God dealt with the people of God in term of sinful nature. It is not the matter of the economic situation, but it is blessedness for the people who seek Him with all their heart. Nomadic era gives an idea of how God gives the promise land to the people of Israel as long as they can keep the covenant. However, throughout the history the Israelites never entered into the promise land, except Caleb and Joshua. The picture of Babylonia is the wrath of God to the people of Israel who never listen to the command of God. In conclusion, seeking God with full heart will find ‘rest’ forever and keep the promise forever more. Keeping the righteousness of God will bring justice to the poor and let the poverty be away from the poor.

The Bible in The Church

1948 ◽  
Vol 1 (3) ◽  
pp. 225-232
Author(s):  
A. G. Hebert
Keyword(s):  
Point Of View ◽  
People Of God ◽  
Higher Criticism ◽  
The Bible ◽  
The People ◽  
History Of ◽  
The Subject ◽  
The Church ◽  
Critical Investigation

The subject is the Bible, and its relation to the Church. Hence I shall not attempt to deal with the so-called Bible Difficulties, or with the Higher Criticism, or to develop a theory of Inspiration. I must try to give a line about the general interpretation of the Bible, as being God's Book and truly inspired, written in the Church and for the Church's use; and as written by men, because it has been God's method to reveal Himself through men. It was written by men, and tells a story which is real history; therefore we must have thorough critical investigation of the Bible. It is God's Book because it tells the story of God's saving Purpose, worked out in the history of the believing and worshipping People of God, Israel, His chosen nation. Because this story is true, we have nothing to fear from the Higher Criticism. If that Criticism has been at fault, as it often has been, it is because it has often failed to see the record, as it needs to be seen, from the point of view of believing and worshipping Israel.For the Church is the People of God, God's Israel. As such, it has existed not for some 1900 years only, but for more than 3000 years, since the day when the Lord God redeemed it out of Egypt and made His Covenant with it.

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