Shorter Notices: Men of the Old Testament. By Rolf Rendtorff SCM Press, 1968. 156 pp. 15s. On The Threshold: Teaching the Theme “The People of God” to Senior Forms. By Paul Norris. Geoffrey Chapman, 1968. 221 pp. 35s. The Bible and the Open Approach in Religious Education. Ed. by Peter Cousins and Michael Eastman. Tyndale Press, 1968. 46 pp. 3s.

Theology ◽  
1969 ◽  
Vol 72 (587) ◽  
pp. 232-233
Author(s):  
Dorothy Johnson
Keyword(s):  
Religious Education ◽  
Old Testament ◽  
Open Approach ◽  
People Of God ◽  
The Bible ◽  
The People

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.

Zion Theology in First Part of the Book of Zechariah in the Context and out of the Context of the Reconstruction of Jerusalem Temple

2020 ◽  
pp. 42-62
Author(s):  
Владимир Викторович Бельский
Keyword(s):  
Old Testament ◽  
Divine Presence ◽  
People Of God ◽  
Jerusalem Temple ◽  
The Bible ◽  
The People ◽  
Initial Stage ◽  
Peace And Justice ◽  
The New Testament ◽  
Zion Theology

В данной статье рассматривается понятие Сиона - одного из библейских топонимов, который широко употребляется в качестве богословского понятия в ветхозаветных пророческих книгах, псалмах, Новом Завете преимущественно для обозначения Божественного присутствия. Однако предметом данного исследования выступают те специфические черты богословия Сиона, которые выражены в первых восьми главах Книги пророка Захарии. Исследовательский интерес именно к этой части Писания вызван тем, что она датирована начальным этапом восстановления храма в Иерусалиме. В Библии выделяются три стороны, три грани понимания Божественного присутствия на Сионе, наличие храма и богослужения, наличие монарха из Давидовой династии и мир и справедливость в среде народа Божия. Это ставит вопрос о том, какому же аспекту отдавал приоритет Захария в своем понимании присутствия Господа на Сионе. Для решения проблемы автор обращается к анализу интертекстуальных связей рассматриваемых отрывков Книги пророка Захарии с отраженной в Ветхом Завете пророческой и священнической традицией, с античными параллелями. Эти методы применяются с учетом конкретной исторической ситуации создания исследуемых текстов. В результате в представлениях пророка Захарии о Сионе обнаруживается соединение литургического и социального (общинного) понимания присутствия Господа. This article discusses the concept of Zion, one of the biblical toponyms widely used as a theological concept in the Old Testament prophetic books, psalms, the New Testament primarily to denote Divine presence. However, the subject of this study is the specific features of the theology of Zion, which are expressed in 1-8 chapters of the book of Zechariah. Research interest for this part of Scripture is due to the fact that it is dated by the initial stage of the restoration of the temple in Jerusalem. The Bible distinguishes three aspects of the understanding of the Divine presence in Zion, the presence of a temple and worship, the presence of a monarch from the davidic dynasty and peace and justice among the people of God. It raises the question of what aspect Zechariah gave priority to his understanding of the presence of the Lord in Zion. To solve the problem, the author turns to the analysis of the intertextual links of the considered passages of the book of the Prophet Zechariah with the prophetic and priestly tradition evidenced in the Old Testament, with ancient parallels. These methods are applied taking into account the specific historical situation of the creation of the studied texts. As a result of the research, the prophet Zechariah’s conception of Zion reveals a combination of liturgical and social (communal) understanding of the presence of the Lord.

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.

Karl Barth's Doctrine of the Sabbath

1966 ◽  
Vol 19 (4) ◽  
pp. 409-425
Author(s):  
James Brown
Keyword(s):  
Old Testament ◽  
Karl Barth ◽  
Theological Ethics ◽  
People Of God ◽  
Church Dogmatics ◽  
The People ◽  
The New Testament ◽  
History Of ◽  
Summary Statement ◽  
The One

‘In general, theological ethics has handled this command of God [the fourth Mosaic commandment] … with a casualness and feebleness which certainly do not match its importance in Holy Scripture or its decisive material significance’ (Church Dogmatics, 111.4, P. 50). Thus Karl Barth in the English translation of his Kirchliche Dogmatik (hereafter referred to as CD.). His own treatment is neither fragmentary nor perfunctory. There are references to ‘Sabbath’ in the indexes of six of twelve volumes of the Dogmatics so far published. The particular discussion of the Fourth Commandment occurs in his treatment of Special Ethics in CD. 111.4, where ‘the one command of God’ the Creator is set forth ‘in this particular application’ of ‘The Holy Day’ (p. 50). But for Barth the scriptural references to Sabbath rest have relevance to the doctrines of God, and Revelation; to the relation of God's Eternity to man's temporal being; to the biblical conception of Creation as the setting for the Covenant history of the Old Testament and the New Testament fulfilment of the divine purpose in redemption in Christ, to be completed and perfected in the ‘rest that remaineth to the people of God’ (Heb. 4.9). The treatment of the topic throughout the Dogmatics constitutes a corpus of exegesis and doctrine of which even a summary statement such as is here attempted might well be a useful contribution towards modern efforts at rethinking the Christian use of the Lord's Day.

scholarly journals PENYEMBUHAN DALAM JEMAAT DITINJAU DARI SUDUT THEOLOGI

2019 ◽  
Vol 3 (2) ◽  
pp. 78-88
Author(s):  
Rencan Carisma Marbun
Keyword(s):  
Old Testament ◽  
Gospel Of John ◽  
Divine Healing ◽  
Mental Life ◽  
The Bible ◽  
The People ◽  
The World ◽  
The New Testament ◽  
General Provision

AbstractIn the Bible, we do not see the description of pain and healing as we haveencountered in the world of medicine. However, from a number of terms thebackground or meaning can be known. In the Old Testament, sickness is due to someone experiencing in their body something incomplete, or “badevents”. He does not experience normal bodily and mental life, perhaps due to infection, imbalance (harmony), or backward health, so he is called sick (holi). We see that healing is one of the responsibilities that humans can do for people who suffer from illness. The role of doctor and his remedybecomes and seems to indicate his responsibility towards the sufferingperson, who is deficient in reaffirming the people (cf. the term “hzk piel” in Jeremiah 30:21; 34: 4). In the New Testament, we do not find theimpression of illness arising as a sign of God's punishment, but instead inJesus’ ministry, He healed people, a sign of reestablishing the order of life with God (cf. Luke 4:18). Healing is generally an act or a way to heal the sick, and it can also be mentioned that healing is divine. Healing in Greek is called in the plural meaning the gifts of healing. The healing of miracles in the Gospel of John emphasizes the dynamic work of God and the sign (Greek: semeia) of His power. Disease is not only a result of sin, but also shows God’s work (9:3). So it is clear that healing miracles is not only valid individually, locally, or temporarily physical meaning, but also in general, provision and spiritual.Keywords: Healing, Congregation

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.

Old Testament and Nationalism: Hebrew Bible, Jewish People, English Nation

2021 ◽  
Vol 0 (0) ◽  
Author(s):  
Liah Greenfeld
Keyword(s):  
Old Testament ◽  
Hebrew Bible ◽  
Jewish People ◽  
National Consciousness ◽  
Historical Sources ◽  
People Of God ◽  
The People ◽  
English Translations ◽  
The One ◽  
King James Version

Abstract This article discusses the co-evolution of nationalism and Protestantism in the course of the sixteenth century in England; the influence of the Hebrew Bible’s concept of “the people of Israel” as a community of fundamentally equal members on the emerging English national consciousness (the first national consciousness to develop, in turn influencing all subsequent nationalisms); and the reinterpretation of the core passages of the Hebrew Bible, in English translations up to the King James version, in terms of the emerging national consciousness. Completely independent at their historical sources, nationalism and Protestantism reinforced each other in the crucial English case through the translation of the Hebrew Bible. This, on the one hand, nationalized Protestantism in England and, on the other, led to the incorporation of the biblical concept of the people of God in the new, secular concept of nation.

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