o kYpioΣ EbaΣIΛEyΣEn aΠo tOy ΞY ΛOy

1989 ◽  
Vol 43 (4) ◽  
pp. 378-392
Author(s):  
J. Duncan M. Derrett
Keyword(s):  
Tree Of Life ◽  
Edible Fruit ◽  
The People ◽  
The Cross

AbstractThe Lord's reign is acclaimed because of the tree. Which tree? The Tree of the Cross which the Messiah bore on his shoulder at the time when (i) his reign of peace commenced, and (ii) the wood of the yoke and the staff of the oppressors were taken, to their joy, from the shoulders of the people (Is 8:24-9:6). This tree is also the Tree of Life, whose fruit we were intended to eat, of which Adam and his descendants were unworthy (Gen 3:22-24). Because of the Tree and its fruit (1 Chr 16:32) God has made the Messiah king (Is 9:6) upon his Ascension, and all nature rejoices (Is 9:2; Ps 95:11). Indeed nature rejoiced in this tree's now edible fruit. This Christian midrash on both the Old and the New Testaments pre-existed Barnabas and Justin, and is alluded to by each independently.

Evwie (Kola Nut) and its socio-religious values among Idjerhe people of Nigeria PEOPLE OF NIGERIA

2021 ◽  
Vol 42 (1) ◽  
pp. 51-63
Author(s):  
Peter O. O. Ottuh ◽  
Keyword(s):  
West Africa ◽  
Critical Review ◽  
Religious Values ◽  
Mutual Trust ◽  
Religious Activities ◽  
Edible Fruit ◽  
The Earth ◽  
The People ◽  
The Subject ◽  
Participatory Observation

The popular edible fruit called kola nut that is found all over the Earth is native to the people of West Africa. In Idjerhe (Jesse) culture, the kola nut is part of the people’s traditional religious activities and spirituality. The presentation, breaking, and eating of the kola nut signifies hospitality, friendship, love, mutual trust, manliness, peace, acceptance, happiness, fellowship, and communion with the gods and spirits. These socio-religious values of the kola nut among the Idjerhe people are not well documented,however, and this paper aims to fill the lacuna. It employs participatory observation and oral interviews, supported by a critical review of scholarly literature on the subject. The research posits that churches can use the kola nut as a Eucharistic element that would be meaningful and indigenous to the Idjerhe people.

scholarly journals Paradoks Salib: Keindahan Wajah Kemuliaan Allah

MELINTAS ◽  
2020 ◽  
Vol 35 (1) ◽  
pp. 77-94
Author(s):  
Joko Umbara
Keyword(s):  
Jesus Christ ◽  
Tree Of Life ◽  
Christian Theology ◽  
Christian Faith ◽  
Human Being ◽  
Divine Love ◽  
God's Love ◽  
Cross Of Christ ◽  
The Cross ◽  
Tragic Drama

An experience of the cross of Jesus Christ in Christian theology brings the sense of paradox. Christ’s death on the cross reflects the fate of humanity within the context of Christian faith. The cross is also seen as a mystery that tells the tragic story of humans who accept their punishment. However, the cross of Jesus Christ also reveals meanings that challenge Christians to find answers in their contemplation of the cross. The cross becomes a stage for human tragic drama, which might also reveal the beauty of death and life. It is the phatos of humanity, for every human being will die, but it is also seen as the tree of life hoped for by every faithful. On the cross is visible God’s self-giving through the love shown by the crucified Christ. God speaks God’s love not only through words, that is, in the teachings of Jesus Christ, but also through Christ’s loving gesture on the cross. The cross of Christ is the culmination of God’s glory and through it, God’s glory is shown in the beauty of divine love.

“Beautiful on the Cross, Beautiful in His Torments”: The Place of the Body in the Thought of Paschasius Radbertus

Traditio ◽  
2005 ◽  
Vol 60 ◽  
pp. 1-46
Author(s):  
David Appleby
Keyword(s):  
Image Of God ◽  
The Body ◽  
The People ◽  
The Cross ◽  
Literary Portrait ◽  
The Image Of God ◽  
Mind's Eye

In his literary portrait of Abbot Adalhard, written soon after the abbot's death in 826, Paschasius Radbertus of Corbie compared his subject's moral and spiritual progress to the method of the ancient painter Zeuxis as this had been described in Cicero'sDe inventione.According to Cicero, the people of Cortona commissioned Zeuxis to decorate a temple with the image of Helen, who was reputed to be the most beautiful of mortal women. Because nature withheld overall perfection from any individual, Zeuxis studied several handsome models and combined the best features of each in an image that was more perfect than the form of any actual maiden. Adalhard too was an artist who sought to realize a work that somehow went beyond nature, but in his case the objective was a reformation of the image of God in himself. To achieve this, Adalhard too used models, in his case the lives and deeds of the saints, whose examples of virtue he discerned with the mind's eye and assimilated in an effort to resemble the transcendent archetype.

From Theodicy to Discipleship: Dostoyevsky's Contribution to the Pastoral task in The Brothers Karamazou

1992 ◽  
Vol 45 (2) ◽  
pp. 209-222
Author(s):  
Scott W. Gustafson
Keyword(s):  
Apparent Contradiction ◽  
Loved One ◽  
The People ◽  
The World ◽  
The Cross ◽  
The Moment

From the moment Jesus was hung on the cross, Christians have been compelled to address the fact of evil within God's creation. For the most part we have made the mistake of addressing this reality by logical means. It is not that there are no logical solutions to the apparent contradiction between the fact of evil and an omnipotent and benevolent God. The difficulty is far more fundamental. Logical solutions or answers do not address the fact of sin, evil and suffering in the world. At best, they are innocuous. At worst, they are destructive. For example, a pastor presiding at a funeral may well have an answer or two to the inevitable question raised by the grieving, 'Why did Jack have to die so young?' She might say that the wages of sin are death, and she might even speculate thatjack died young because he was such an accomplished sinner. Moreover, it is at least conceivable that our pastor could be correct in herjudgment!!! Nevertheless, those gathered would be right to be angry if the pastor said such a thing because her answer did not address the issue. Indeed, no answer can. The people gathered do not need answers. They already have biological, psychological and even theological answers. The people longfor presence instead. To be sure, they long for the presence of their departed loved one, but they require the presence of friends, relatives and God. The theodicy issue is addressed by such presence. The theodicy issue does not simply pose a question to be answered. It creates a context in which ministry may happen.

Ademar of Chabannes, Millennial Fears and the Development of Western Anti-Judaism

1995 ◽  
Vol 46 (1) ◽  
pp. 19-35 ◽  
Author(s):  
Daniel F. Callahan
Keyword(s):  
First Crusade ◽  
The People ◽  
The Cross

At Rouen on a certain day, the people who had undertaken to go on that expedition [that is, the First Crusade] under the badge of the cross began to complain to one another, ‘After traversing great distances, we desire to attack the enemies of God in the East, although the Jews, of all races the worst foes of God, are before our eyes. That's doing our work backward.’ Saying this and seizing their weapons, they herded the Jews into a certain place of worship, rounding them up by either force or guile, and without distinction of sex or age put them to the sword. Those who accepted Christianity, however, escaped the impending slaughter.

The History of Trade at Ikom, Eastern Nigeria

Africa ◽  
1972 ◽  
Vol 42 (2) ◽  
pp. 122-139 ◽  
Author(s):  
Rosemary Harris
Keyword(s):  
Total Population ◽  
Forest Reserve ◽  
Nineteen Twenties ◽  
Cross River ◽  
The People ◽  
History Of ◽  
Commercially Important ◽  
The Cross ◽  
The 1960S ◽  
Opening Paragraph

Opening ParagraphIkom, on the Cross River and with a total population of just over 7,000 in 1953, lies near the boundary between Nigeria and southern Cameroons. It has been commercially important in recent years, as was indicated, for example, by the presence there in 1953 (the date of the last fairly reliable census) of over 1,500 Ibo. But the Ibo are newcomers, and this paper is concerned with examining earlier patterns of trade as they had developed down to the nineteen-twenties. More recently the people of Ikom have derived their prosperity from the exploitation of their soil, which is eminently suitable for producing cocoa. According to a visiting soil scientist in the 1960s, there are in the locality 140 square miles of suitable cocoa land, which in fact is so plentiful that although two-thirds of it was still held in a forest reserve there was in 1966 no public pressure to have any portion released for agriculture. The affluence based on cocoa is, however, recent; the traditional path to prosperity and influence was through participation in trade, especially trade with Mamfe to the east and with Calabar on the coast, principally along the Cross River.

scholarly journals The Social Background of 1 Corinthians 1-4

Perichoresis ◽  
2019 ◽  
Vol 17 (s2) ◽  
pp. 27-40
Author(s):  
Corin Mihăilă
Keyword(s):  
Social Background ◽  
1 Corinthians ◽  
Christian Community ◽  
The People ◽  
Household Model ◽  
The Social ◽  
Unique Identity ◽  
Large Household ◽  
The Cross ◽  
The Church

Abstract The social structure of the Corinthian ecclesia is a reasonable cause for the dissensions that had occurred between her members. The people from the higher social strata of the church may have sought to advance their honor by desiring to extend their patronage over those teachers in the church that could help them in that regard. This situation was aided by the fact that the members of the Christian community have failed to allow the cross to redefine the new entity to which they now belonged. Rather, they perceived the Christian ecclesia according to different social models that were available at that time in the society at large: household model, collegia model, political ecclesia, and Jewish synagogue. As a result, the apostle Paul, in the first four chapter of 1 Corinthians, shows how the cross has overturned the social values inherent in these models. He argues that the Christian ecclesia is a new entity, with a unique identity, and distinct network of relations, which should separate those inside the Christian community from those outside.

scholarly journals The trees in the middle of Paradise (Gn 2:9) during the Great Lent: Orthodox hymnography as biblical interpretation

2021 ◽  
Vol 77 (4) ◽  
Author(s):  
Constantin H. Oancea
Keyword(s):  
New Testament ◽  
Biblical Interpretation ◽  
Tree Of Life ◽  
Direct Connection ◽  
Interesting Aspect ◽  
The Earth ◽  
The New Testament ◽  
The Cross ◽  
Biblical Texts ◽  
Selection Of

The article examines the interpretation of the Scripture in Byzantine hymnography during the Great Lent. Some notable recent contributions focus on Andrew of Crete’s and Romanos the Melodist’s compositions, illustrating the hymnographic way of understanding the Scriptures. The author of this study presents a selection of stanzas from hymns of the Triodion that refer to the trees of Paradise. Hymnography perceives the trees in Genesis 2–3 in direct connection with the cross. Only rarely is the tree of life a metaphor for Jesus, as the shadow of the tree of the cross is seldom a metaphor for protection. Another interesting aspect in relation to hymnography is the fact that it represents a type of intertextual exegesis of biblical texts. Hymnographers interpret passages from Genesis by using texts from Psalms, Prophets and especially from the New Testament, combining images and biblical texts in the depiction of liturgical moments.Contribution: Compared with previous research, this article discusses some rare hymnographic interpretations (shadow of the cross; cross in the middle of the earth). The analysis accentuates that the hymnic approach to the Scripture is a form of intertextual exegesis.

STUDI ETNOBIOLOGI PANDANUS DI PAPUA

2008 ◽  
Vol 6 (1) ◽  
Author(s):  
Maria Justina Sadsoeitoeboen
Keyword(s):  
Daily Life ◽  
Edible Fruit ◽  
The People

<em>A research was carried out to study the diversity of Pandanus in the Papua region.  The aim of the study was to find out how many species of Pandanus were all ready known by the people and used in their daily life. There are 42 species of Pandanus found in Papua. Based on the traditional utilization of the people in the Papua Tribe, Pandanus can be divided into seven group, i.e.:  (1) species which are used for edible fruit, (2) species which are used for floor of houses, (3) species which are used for roofing, (4) species which are used for sleeping mat and rain covering, (5) species used for hunting, (6) species used for medicine, and (7) species which are still unknown</em>

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