"SERVING THEM BACK" YOUTH EVANGELISM IN A SECULAR AND POSTMODERN WORLD

2002 ◽  
Vol 1 (1) ◽  
pp. 65-87 ◽  
Author(s):  
Malan Nel
Keyword(s):  
The World ◽  
The One ◽  
The Church

Youth evangelism has never been high on the agenda of churches. Culture has often, more than what churches would want to admit, determined the ruling attitude towards youth and even more so inactive and/or alienated youth. In many churches even the absence of younger members from normal and weekly church activities are not even registered. What is evenly tragic is that when and wherever churches do reach out to alienated youth it is often still in an authoritarian, propositional and even confrontational way. The church is and remains, in spite of its inadequacies, God's intended people to reach the world. This paper is about the conversion of the evangelist (the church) in order to reach out in a different way. It is about becoming and being a servant, serving people back, in the Name of the One who did not come to be served but to serve (Mark 10:45). The question is about the integrity and quality of discipleship in the church.

partakers of the Spirit. There are no special classes of Spirit-bearers, no separate groups of Spirit-filled believers. Fullness of life in the Spirit, participation in the abundant life in the Spirit, is a common possession of the whole Church, although not appropriated in equal measure by all . . . The statement stresses the plurality but not equality of charisms. As mani-festations of the Spirit – ‘inseparable but not identical’ – spiritual gifts are constitutive both of the nature of the church and of ‘the nature of the Christian life in its communitarian and individual expression’. In this sense every Christian is a charismatic and therefore has a ministry to the church and the world. A radical equality of charisms and ministries is not a principle of church life. One must also say that the charisms of the Spirit are without number. Finally, one of the bonds which binds laity and the hierarchy is the one Spirit manifesting himself in different service functions. . . . Irenaeus said: ‘Where the Church is, there is the Spirit, and where the Spirit of God is, there is the Church . . .’ Charism is a principle of order in the Church in such a way that there is no distinction between the insti-tutional and the charismatic Church.

2003 ◽  
pp. 276-278
Keyword(s):  
Spiritual Gifts ◽  
Christian Life ◽  
Church Life ◽  
The World ◽  
The One ◽  
The Church ◽  
Special Classes

Stephen Crane: Classic at the Crossroads

1963 ◽  
Vol 6 ◽  
pp. 42-49
Author(s):  
Malcolm Bradbury ◽  
Arnold Goldman
Keyword(s):  
Stephen Crane ◽  
Literary Life ◽  
The World ◽  
New Perspective ◽  
The One

Vain, pushing, pretentious and unquestionably naive, Stephen Crane emerges from the collected letters as something less than one's idea of a literary genius. As Professor Stallman says in his introduction, the letters do give us “a new perspective” on Crane. Artists are notoriously self-contradictory, Professor Stallman tells us; but there is something disturbing about the contradictoriness of these letters, where Crane says one thing to one friend and something very different to another, makes high claims for himself in one letter and low ones in the next. The letters, indeed, tempt the reader to make an overall hypothesis about them; they may have the variousness of the complicated mind that makes an interesting personality (Stallman's reading of the case) or they may be the letters of a man whose largest aim in life was to dramatize himself and to impress others. He says in one letter (to John Northern Hilliard):The one thing that deeply pleases me in my literary life – brief and inglorious as it is – is the fact that men of sense believe me to be sincere…Personally I am aware that my work does not amount to a string of dried beans – I always calmly admit it…I go ahead, for I understand that a man is born into the world with his own pair of eyes, and he is not at all responsible for his vision – he is merely responsible for his quality of personal honesty. To keep close to this personal honesty is my supreme ambition. There is a sublime egotism in talking of honesty. I, however, do not say that I am honest. I merely say that I am as nearly honest as a weak mental machinery will allow. This aim in life struck me as being the only thing worth while. A man is sure to fail at it, but there is something in the failure.

scholarly journals Filosofies-teologiese uitgangspunte van ‘missionale’ kerkwees: ’n Kritiese evaluering

2013 ◽  
Vol 47 (1) ◽  
Author(s):  
Jaco Kruger
Keyword(s):  
South Africa ◽  
Important Implication ◽  
Research Question ◽  
Missional Church ◽  
The World ◽  
First Millennium ◽  
Static View ◽  
The One ◽  
The Church

In hierdie artikel word ’n perspektief gebied op die tendens wat min of meer sedert die aanvang van die millennium ook in Suid Afrika posgevat het, naamlik om die kerk as diemissionale kerk te tipeer. Hierdie ontwikkeling in die nadenke oor die kerk is oënskynlik ’n reaksie op ’n vroeëre, statiese siening van die kerk, waar meer op die kerk as instelling gefokus is en wat funksioneer deur mense nader te trek en deel te maak van die instelling. In teenstelling hiermee wil die missionale kerk in haar benadering by God self begin, as die sendende God en van daar ’n meer dinamies-kommunikatiewe siening van kerkwees ontwikkel. Laasgenoemde beteken dat die kerk veel meer binne die kultuur van die wêreld aanwesig is om daar op ’n nuwe werklikheid te wys. Die navorsingsvraag wat in hierdie artikel gevra word, het te make met die filosofies-teologiese vertrekpunte van die missionale kerkweesbenadering. Watter siening van die verhouding tussen God en die skepping, oftewel die transendente en die immanente, lê ten grondslag van hierdie benadering? Watter invloed het die inagneming van filosofies-teologiese oorwegings op die beoordeling van die missionale kerkgedagte? Hierdie vrae word beantwoord deur die opvatting van missionale kerkwees, asook die institusioneel-kontraktuele opvatting van kerkwees waarteenoor dit reageer, teen die agtergrond van die sakramentele verstaan van die kerk te plaas. Die sakramentele verstaan van die kerk was deel van die deelnemende wêreldbeeld wat vir die eerste millennium van die kerk se lewe as vanselfsprekend aanvaar is.This article presents a perspective on the growing tendency – also in South Africa – to characterise the church as missional. Thinking of the church in missional terms is apparently in reaction against an earlier, static view that focused on the church as an institution, and more specifically, an institution that functions by drawing people to itself. In contrast, the missional approach to church wants to start with God, as the One that sends, and from that perspective develops a more dynamic and communicative conception of the church. An important implication of this would be to have the church much more present in and to the culture of the world, in order to effectively point to a new reality. The research question informing this article has to do with the philosophical and theological underpinnings of the missional church approach. What assumptions about the relation between God and creation, or transcendence and immanence, underlie this approach? What implications would the consideration of the philosophical and theological assumptions underlying the missional church movement have for its evaluation? These questions are answered by placing the missional notion of the church, as well as the institutional-contractual notion against which it reacts, against the background of a sacramental understanding of the church. The latter was the notion of the church that was almost universally taken for granted in the first millennium of the church’s existence.

scholarly journals Religious Aspect of Colonization of Western Siberia

2020 ◽  
pp. 78-82
Author(s):  
K.S. Matytsin
Keyword(s):  
Western Siberia ◽  
Russian Empire ◽  
Old Believers ◽  
The World ◽  
Main Period ◽  
The Russian Empire ◽  
The One ◽  
Doctrine Of The Church ◽  
Religious Reasons ◽  
The Church

The main period of development of new territories of Western Siberia that located outside the borders of the Russian Empire falls on the period from the end of the 18th to the beginning of the 19th centuries. This is due to the Old Believers processes. It was found that the main reasons for the colonization of Western Siberia were: on the one hand, the resumption of repressive policies towards the Old Believers in Altai by the state and the official church, in connection with the transfer of the Kolyvan-Voskresensky factories under the control of the Cabinet; on the other hand, the creation of new dogmatics current of the Old Believers. The latter allowed the Old Believers to reconsider their attitude to historical events, power, and the sacraments of the church. Thus, in the study we identified three interrelated areas ofbespopov's thought: eschatology (the doctrine of the end of the world), ecclesiology (the doctrine of the church), soteriology (the doctrine of salvation). Having established that the confessional composition of the Old Believers, who were the founders of settlements in Western Siberia we came to the conclusion that the development of these territories took place for religious reasons.

scholarly journals Zmysły i edukacja. O roli doświadczenia, wiedzy oraz selekcji (refleksja filozoficzna w edukacji)

1970 ◽  
pp. 67-75
Author(s):  
Sławomir Futyma
Keyword(s):  
Cognitive Process ◽  
Da Vinci ◽  
Leonardo Da Vinci ◽  
Human Being ◽  
Human Race ◽  
Complex Process ◽  
The World ◽  
The Senses ◽  
The One

Sensory experience leads to the initiation of a complex process of thinking about the world. The result of this process are the images of what surrounds us. We definethis action as education. Because looking at the world from the perspective of sensual experience is the potential ability of every human being (Hannah Arendt), education becomes a tool enabling the simulation of the existing world and the one that may appear in the future. About who we are and where we are, who we will decide, the quality of the senses. The quality of the senses translates into the value of the cognitive process. The consequence of the quality of the cognitive process is the collection of information and knowledge. This sensual logic inscribes the action that classifiesus people according to predisposition or ava-ilable information that results from the quality of sensual functioning. As Leonardo da Vinci saw it: “Experience, the intermediary between creative nature and the human race, teaches what nature uses among mortals, that before the necessity of necessity one cannot act differently than reason, his teaching works.”

scholarly journals An Exegesis Paper On Ignatius To Ephesians 18-19

2020 ◽  
Vol 3 (2) ◽  
pp. 33-41
Author(s):  
Philip Suciadi Chia ◽  
Juanda Juanda
Keyword(s):  
Jesus Christ ◽  
Virgin Birth ◽  
The World ◽  
The One ◽  
The Church

There are 7 letters written by Ignatius from Antioch, while traveling to Rome. One of them is the church at Ephesus which consists of 21 chapters. In this letter, Ignatius urges these Christians to be in unity with their bishop, because the Docetists were denying the true humanity of Christ. We also find here the unique emphasis on Jesus Christ as the one physician and the Eucharist as ‘the medicine of immortality’. Furthermore, by insisting on the virgin birth to explain Jesus’ existence as the Christ, Ignatius makes a vigorous anti-docetic statement. In this exegetical study, the writer will specifically examine only chapters 18-19, to find the meaning of the writing of these two chapters, which are related to suffering through self-sacrifice. Ignatius speaks in self-deprecating terms as he gives his life as a self-offering. By the world, he is regarded as a criminal but in God’s plan of salvation (oikonomia) his sufferings benefit the church. Ignatius merely makes this more explicit with his remark that what God had prepared ‘had its beginning’. He probably would have gone on to stress the passion as the culmination of God’s plan, though he was also conscious of the fact that Satan’s power had not even yet been completely destroyed.  

scholarly journals Hyrdeliv og paradisdrøm. Om Grundtvigs syn på hyrder

1994 ◽  
Vol 45 (1) ◽  
pp. 122-141
Author(s):  
Inger Lise Mikkelsen
Keyword(s):  
Intimate Contact ◽  
Only Children ◽  
Creative Power ◽  
Frequent Use ◽  
The People ◽  
The World ◽  
The One ◽  
Jacob's Ladder ◽  
Point Of Departure ◽  
The Church

Pastoral Life and Paradise DreamBy Inger Lise MikkelsenIn »The World Chronicle«, 1814, Grundtvig writes that the people of poetry, the ancient Hebrews, were a race of shepherds. The shepherds are not tied to material things, but live a life in freedom. On the plains, tending his flock, the shepherd experiences everything that is alive and growing as images of God’s creative power. Thus, he intuitively perceives his position as a creature facing his Creator.With this basic view as a point of departure, Grundtvig rewrites the Biblical stories of the shepherds Abraham and Jacob, Moses and David. They are all in an immediate, intimate contact with God, but as they live at different times, God endows them with different abilities appropriate for their concrete historical situation. Abraham and Jacob are the shepherds of faith, Moses is the shepherd of fight and hope, and David is the shepherd of love. They are all models, not because they are heroes, but because they recognize their own fragility.In the church texts, the shepherds of Christmas night play a particularly important role. In the hymn .The Christmas Chimes are sounding now. (Det kimer nu til julefest) from 1817, it is a main thought that the singers must remember pastoral life and come along into the field to hear the angel’s message together with the shepherds. To people who have a sense of the miraculous as the shepherds do, the field at Bethlehem is the centre of interest. Today only children possess a genuine shepherd’s mind. The adult can learn from them. The essential thing is to learn how to regain the child’s mind.In connection with the child theme, as shown by Chr. Thodberg, Grundtvig develops, through the 1820s, his understanding of baptism as the occasion when the adult may re-enter the dreamland of his childhood. Here Grundtvig uses Jacob’s ladder as an image of the adult’s return to his hitherto forgottem baptism.Another theme that Grundtvig makes frequent use of is the dilapidated cottage of the shepherd, his hut. He uses it as an image of man’s heart, which to Grundtvig is God’s dwelling on earth. The hut and the ladder become recurring images in Grundtvig’s hymns.Frequently the two images supplement each other so that the shepherds and Bethlehem may now move into the church. It is no longer the field, but the heart that rings with the angels’ song. Here, in the shepherd’s hut, is raised Jacob’s ladder, which reminds the singer of the childhood life under God’s care.In Grundtvig’s eyes every Christian is therefore a shepherd like the patriarchs. But above all the one baptized is like the good shepherd himself, renewing the paradise life that God created man for.

scholarly journals PERSEKUSI TERHADAP GEREJA

2021 ◽  
Author(s):  
Adi Putra
Keyword(s):  
New Testament ◽  
General Public ◽  
The Bible ◽  
Historical Literature ◽  
The World ◽  
The New Testament ◽  
The Will ◽  
The Church

This article explains that persecution is not only happening or experienced by the general public, but it is also experienced by the Lord's Church. This opinion is evidenced by evidence of information obtained from the Bible, especially the New Testament and also in the Church's historical literature. Then discussed further with the church because the church fellowship is different from the world or does not come from the world. Because the Church has been chosen and set apart by God to live differently from the world or live like Christ. And because Christ had already experienced it, then the later Church which is a follower of Christ also experiences similar things. And this writing is endowed with perspectives that have many benefits for the Church. As described above, there are at least five benefits. Such as: the empowerment of the Church may imitate the suffering that Christ has undergone or rather the Church has done the will of Jesus; persuasion helps spread the gospel in the world, persecution of the church can be a means of God to filter and filter out which true believers and non-believers, the quality of the church's faith will be further enhanced through persecution, and persecution of the church can help the church to bear fruit.

scholarly journals A Comparative Study of to Alfa Kai to Omega in the Greek New Testament (Revelation 1:8) and Asante-Twi Bible

2020 ◽  
pp. 70-77 ◽  
Author(s):  
Emmanuel Foster Asamoah
Keyword(s):  
New Testament ◽  
Mother Tongue ◽  
Biblical Hermeneutics ◽  
Bible Translation ◽  
The Bible ◽  
The World ◽  
Greek New Testament ◽  
Future Revision ◽  
The Church

Bible Translation has been a means the Church uses to bring the Gospel into the language of the recipients to help improve the quality of life of the indigenes. Nonetheless, it must be noted that all over the world most Bible translation materials have experienced numerous revision exercises. An example of this is the Asante-Twi versions of the Bible which has witnessed two revision works; one on the whole Bible in 2012 since its publication in 1964, and a revised New Testament version published in 2013. Even with the recent revised ones, there still exist translation problems, for some words are strange or foreign to the Asante-Twi speaking people; clear example is Revelation 1:8 which is the focus for this study. Using Mother-tongue Biblical Hermeneutics methodology, this thesis delves into the meaning of the Alfa ne Omega no in the Asante-Twi context and its usage in Revelation 1:8; vis-à-vis an exegesis of the Greek word to alfa kai to omega to find its equivalence in the Asante-Twi. It was found from the study that Ahyεaseε ne Awieeε no is the best rendition of to alfa kai to omega . This work has thus added an Akan translation and interpretation of Revelation 1:8 to the knowledge of the field of mother-tongue hermeneutics; and it is being recommended that in the future revision of the Asante-Twi Bible, the Bible Society of Ghana should consider using Ahyεaseε ne Awieeε no to translate to alfa kai to omega (to alpha kai to omega) in Revelation 1:8.

scholarly journals Economics Of Freedom: An Empirical Analysis

2011 ◽  
Vol 7 (5) ◽  
Author(s):  
Reza G. Hamzaee ◽  
G. Rod Erfani
Keyword(s):  
Quality Of Life ◽  
Economic Freedom ◽  
Civil Liberties ◽  
The Other ◽  
Political Freedom ◽  
Political Rights ◽  
Significant Relationships ◽  
The World ◽  
The One

Human freedom, and therefore, quality of life in many countries of the world have been restricted and diminished. Economic freedom and a controversial issue of interrelationship between economic and political freedom are empirically examined here. In several empirical estimations, embodying 155 countries of the world, some tight as well as statistically significant relationships are detected between economic freedom, on the one hand, and civil liberties, political rights, and political freedom, on the other.

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