Yhwh and His Messiah: Pauline Exegesis and the Divine Christ

1994 ◽  
Vol 16 (1) ◽  
pp. 121-143 ◽  
Author(s):  
David B. Capes
Keyword(s):  
People Of God ◽  
The People ◽  
The Status ◽  
In Christ ◽  
The Law ◽  
Scriptural Exegesis ◽  
New Situation

AbstractIn Romans 9-11 Paul laments the status of unbelieving Jews and its resultant disjuncture with believing Jews and Gentiles now included in the people of God. He attempts to justify this astonishing, new situation by frequent appeals to God's plan revealed in scripture.1 Pivotal to his discussion is Rom 9:30-10:13 which describes why Israel had not yet attained God's righteousness revealed in Christ.2 Paul's discourse tracks carefully along the path of scriptural exegesis in allusions and comments on the Law (Lev 18:5; Deut 9:4; 30:12-14) and the Prophets (Isa 8:14; 28:16; Joel 3:5). Since it is generally acknowledged that this part of Paul's argument (9:30-10:21) is christocentric3, this article will explore how the apostle "reads" these texts and expands their meaning through christological reflection.4 Specifically, I will investigate Paul's exegetical methods and conclusions in Rom 9:30-10:13 and draw some implications for his understanding of Jesus.

scholarly journals Intertekstuele aanduidings van die wêreld van die boek Jubileë

2003 ◽  
Vol 59 (3) ◽  
Author(s):  
P.M. Venter
Keyword(s):  
Retributive Justice ◽  
People Of God ◽  
The People ◽  
Religious Festivals ◽  
The World ◽  
The Law

Intertextual indications of the world as portrayed in the book of JubileesAn intertextual analysis of sections containing trends of retributive justice in Jubilees 14:1-28, 24:14-17, 30:1-25 and texts including apoca-lyptic trends in 1:7-29, 23:11-32, gives some indication of the time and world in which the author lived. The article argues that the author reconceptualized ideas of retribution in a unique apocalyptic system. The revealed truth was given in an historical revelation to Moses and is aimed at the collective entity of the people of God who are to stay pure for God. They are to abstain from marriages with members of other nations and keep the law and the religious festivals according to the heptadictical calendar. The author belonged to a tradition running parallel to the Danielic and Enochic stream. He was neither an apoca-lyptic nor an official priest, but was very much influenced by both groups.

Paul in Acts: Preacher of Eschatological Repentance to Israel

1988 ◽  
Vol 34 (1) ◽  
pp. 96-104 ◽  
Author(s):  
David P. Moessner
Keyword(s):  
People Of God ◽  
The People ◽  
The Status

The ‘enigmatic ending’ of Acts continues to baffle the exegetes. Not the least of its difficulties is the status of ‘the Jews’ after Paul's peculiarly solemn pronouncement of Isa 6. 9–10 against a ‘closed’ and ‘hardened’ people (Acts 28. 26–27). Coming as it does as a climax to the equally ponderous pronouncements of judgment in Acts 13. 46 and 18. 6, for many scholars the cumulative, three-fold impact of this indictment resounds a note of finality, of foreclosure upon Israel which consequently consummates an era and looks ahead almost exclusively to a Gentile church. The two leading clusters of opinion expressing this understanding are those associated with E. Haenchen – viz., that repentance for Israel by the end of Acts is de facto now over, with Gentiles replacing Jews as the people of God – or with J. Jervell – that a core of repenting Jews constitutes a restored Israel which, along with increasing numbers of Gentiles, by the end of chapter 28 has completed its mission to unrepenting Jews who no longer have a right to the name ‘Israel’ or ‘people of God’.

Die kerk in die Nuwe Testament

1995 ◽  
Vol 51 (3) ◽  
Author(s):  
G. M.M. Pelser
Keyword(s):  
New Testament ◽  
The Body ◽  
Body Of Christ ◽  
Way Of Life ◽  
People Of God ◽  
The Poor ◽  
The People ◽  
The New Testament ◽  
In Christ ◽  
The Church

The church in the New Testament The article explores the documents of the New Testament in search of the concept church' and finds that,  in a nutshell, the answers are as follows: the  Spirit-controlled, charismatic togetherness of people 'in Christ' (Paul); cross-bearing followers of Jesus (Mk); the people of God on their way through history (Lk-Ac); the faithful locked in battle with Satanic powers, but with the expectation of occupying the heavenly Jerusalem (Rv); the  community with which Christ became solidary, and which is heading for its heavenly place of rest (Reb); the poor but pious community, putting their faith into practice (Ja); the body of Christ in which his universal reign can be experienced (Col); the sphere in which salvation is  realized (Eph); disciples following Jesus as God-with us, experiencing the  rift between synagogue and church (Mt); friends and confidants of Christ, living at loggerheads with the synagogue (In); the household of God, governed by householders (Pastorals); and the socia-ly ostracized elect of God whose way of life should be a demonstration of their otherness as Christians (1 Pt).

scholarly journals Gemeentebou: 'n Reformatoriese bediening

1995 ◽  
Vol 51 (3) ◽  
Author(s):  
Malan Nel
Keyword(s):  
Local Church ◽  
Academic Discipline ◽  
Kingdom Of God ◽  
The Body ◽  
People Of God ◽  
The People ◽  
In Christ ◽  
Local Body

Building up the local church: A ministry of reformation. Building up the local church is not simplistic. It is a comprehensive ministry. The challenge is to return the ministry to the people of God and to equip them to be faithful as God's representatives in this world. Any local body of believers is called to seek the coming of the Kingdom of God within its own context and in this world. This is our (the body of believers, including the offices) calling - not only to seek the coming of the Kingdom but also to be a showcase of and for the Kingdom. There is, however, often a disturbing discrepancy between the so-called defined and empirical subjects when it comes to any given local church. The academic discipline as well as the ministry of building up the local church has everything to do with helping the local church to become what it is supposed to be. In this sense it is nothing less than a ministry of reformation - facilitating, guiding, equipping believers to become in an increasing way who they already are in Christ.

scholarly journals Out of Place: Abandoned Children in Predicaments amid Alterations

2016 ◽  
Vol 12 ◽  
pp. 26
Author(s):  
Prakash Upadhyay
Keyword(s):  
Street Children ◽  
Street Kids ◽  
Roles And Responsibilities ◽  
The People ◽  
Family Economy ◽  
The Status ◽  
Place Of Origin ◽  
The Government ◽  
Major Argument ◽  
New Situation

<p>The major argument of this article is that amid the rhetoric of inclusion of caste/ethnic/regional groups in the national mainstream, street children known as vagrant kids are the victims of exclusion. In a new situation on the streets, Vagrant kids are the vagabond. However, abandoning the home and adjusting to the streets is a multifarious process. The forming of the vagrant kids is a complex itinerary actions embedded with the age, sex, and ethnicities/caste, place of origin, family economy, family roles and responsibilities. Among the multiple factors, family dysfunctions and company with street boys are the raison d'être for the emergence of street children culture. In a transformed situation on street, kids’ lives have a momentous relationship to the street as a space and a new sub-culture in a new situation. In a rupture from works, which considers vagrant kids a hindrance to progressive social change, this study squabble that forming of vagrant kids is society ingrained and hence endorses role of community in bringing transference, meaningful development in the status of vagrant kids through an affirmative change in the behavior of the people and the government.</p><p>Economic Literature Vol.12 2014: 26-38</p>

scholarly journals Reconstruction of Corruption Law Enforcement in the Anti Rasuah Institution "Corruption Eradication Commission (KPK)” (Based on Approach “Berani Jujur Pecat” (Dare Honest Fired)”

2021 ◽  
Vol 2 (3) ◽  
pp. 316-325
Author(s):  
Adi Mansar
Keyword(s):  
Law Enforcement ◽  
Special Function ◽  
State Institution ◽  
Legal Certainty ◽  
Law Enforcement Agencies ◽  
The People ◽  
The Status ◽  
The Law

Changes to the law are a necessity in accordance with the development of society, whether one law is revised or in the form of reconstruction or deconstruction by changing all existing laws, especially in one state institution that has a special function, for example the Corruption Eradication Commission (KPK) must follow development? What is the Institutional and Personal Position of the KPK after the status transfer to State Civil Apparatus? How effective is the KPK in eradicating corruption after it has been reconstructed? The reconstruction of the KPK institution is expected to bring the KPK to be better, more optimal and remain a supervisory institution for other law enforcement agencies that are able to bring order and legal certainty and justice to the people of Indonesia. The change in the status of KPK employees to State Civil Apparatus is a form of generalizing KPK personnel without making distinctions like so far, so it is feared that there will be no more competition and contestation between the investigative teams who work professionally. The existence of the KPK institution is re-examined with the enactment of Law Number 19 of 2019 concerning the KPK, hopefully the stigma of the superbody institution will remain attached to the KPK will not turn into a super executive institution that works at the request of certain parties and hopefully the KPK will maintain the psychology of the people who hope that the KPK must continue to exist even if fired for doing "HONEST" and the truth.

scholarly journals SYTUACJA AKTORÓW I AKTOREK W RZYMSKIM PRAWIE MAŁŻEŃSKIM

2016 ◽  
Vol 12 (4) ◽  
pp. 81
Author(s):  
Elżbieta Loska
Keyword(s):  
20Th Century ◽  
Marriage Law ◽  
The People ◽  
Significant Difference ◽  
The Status ◽  
Long Time ◽  
The Law ◽  
19Th And 20Th Century

THE SITUATION OF ACTORS AND ACTRESSES IN ROMAN MARRIAGE LAW Summary The people of the stage held a very peculiar position in Rome. This was true especially for the women of the theatre. For a long time in ancien Rome actresses fell in the category of feminae probrosae and were treated like other women subject to it. This did not change until the postclassical law when the emperors made it possible for actresses who abandoned their dishonourable profession to clear their name. This option was unavailable to other feminae probrosae. In the late 19th and 20th century the theory of the marital ineligibility of actresses and other feminae probrosae, based on the work of Savigny, was widespread in Romanistic doctrine. Some scholars even spoke of an enforced celibacy. However, it seems that this hypothesis is untenable. The status of actors and actresses in marriage law undoubtedly changed in the course of time. The regulations of the lex Iulia et Papia prohibited actresses from marrying men from the senatorial order, and perhaps all freeborn men. Under the lex Iulia et Papia this kind of union was not regarded as marriage and the couple were treated as unmarried (coelibes); consequently, they did not enjoy the privileges of the married and were subject to penalties. It seems, however, that notwithstanding such prohibitions, once concluded a marriage was treated as legal and valid iure civili. Subsequent emperors made significant changes in this regulation. From the sources preserved it is very hard to conclude how actors were treated by the law. We may safely assume that at least from the time of Augustus’ legislation onwards they could not marry women from the senatorial order. Whether this ban was abolished and if so when, remains a mystery. The Emperor Justinian is known to have permitted ex-actresses and their daughters to marry legally without the need to obtain permission from the emperor. Their position was exceptional – unlike other feminae probrosae they could have their reputation restored and marry persons of the senatorial order, first after gaining the consent of the emperor, later without it. It was a significant difference in relation to the classical law and might have resulted from the personal situation of the Emperor Justinian.

The People of God and the Law: Biblical Models in Carolingian Legislation

Speculum ◽  
2020 ◽  
Vol 95 (1) ◽  
pp. 89-131
Author(s):  
Gerda Heydemann
Keyword(s):  
People Of God ◽  
The People ◽  
The Law

Beyond acedia and wrath: life during the climate apocalypse

2021 ◽  
Vol 103 (2) ◽  
pp. 196-207
Author(s):  
A. Robert Hirschfeld ◽  
Stephen Blackmer
Keyword(s):  
Climate Change ◽  
The Body ◽  
Body Of Christ ◽  
People Of God ◽  
Prodigal Son ◽  
Rightful Place ◽  
The People ◽  
In Christ ◽  
Ecological Disturbances

In a time when climate change and other ecological disturbances wreak havoc upon both human and natural “households,” how can the people of God respond beyond anger and acedia, or sloth? Easy as it is to be paralyzed by the magnitude of the problems, and tempting as it is to resort to anger and blame, could we follow the prodigal son in “returning to ourselves” and being restored to our rightful place in the household of God? The authors’ experiences with the River of Life Pilgrimage and Church of the Woods provide concrete examples of how the human members of the Body of Christ can be restored to kinship with our non-human sisters and brothers in Christ through immersion, song, praise, and sharing of bread and wine.

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