An Ethical Comment of the New Testament in Regard to Dr. Yonggi Cho's Understanding of the Social Salvation

2009 ◽  
Vol 17 ◽  
pp. 93
Author(s):  
Hung Kil Chang
1996 ◽  
Vol 52 (4) ◽  
Author(s):  
Andries Van Aarde

Culture of poverty: The world of the New Testament then and the situation in South Africa today. In this article poverty in the world of the New Testament is explained in the  light of the social dynamics of the first century Eastern Mediterranean. The focus is on the sub-culture of the disreputable poor. Features of a culture of poverty are reflected upon from a social-scientific perspective in order to try to understand why poverty is intensifying in South Africa today. The article aims at identifying guidelines for Christians in using the New Testament in a profound way to challenge the threat of poverty. The following aspects are discussed: the underdevelopment of third-world societies over against the technical evolution in first-world societies during the past two hundred years, economic statistics with regard to productivity and unemployment in South Africa, the social identity of the disreputable poor, poverty within the pre-print culture of the biblical period, and the church as the household of God where Christians should have compassion for others.


Author(s):  
Susan Hylen

This book presents and interprets evidence for women’s lives in the social context of the New Testament. Some of the evidence from this period of Roman history suggests that women’s roles were sharply restricted. Other evidence shows women taking on leadership roles, managing property, and the like. Previous interpreters have often argued that the two kinds of evidence describe different groups or arenas where women’s activity was either forbidden or allowed. However, this book argues that the evidence points to complex gender norms that were sometimes in tension. The culture widely recognized modesty, submission to men, and silence as virtues of women. Yet society also encouraged women to contribute to the economic well-being of their families and to serve as patrons of individuals, groups, and cities. The chapters of the book address the virtues of women, their legal status, wealth, patronage, occupations, and speech. Each chapter explores the way the New Testament writings emerge out of and reflect this complex set of social expectations for women.


Author(s):  
Jonathan Cahana-Blum

This chapter discusses how convictions about gender and sexuality (both at the divine and at the social level) have been instrumental to the ways early Christians addressed the divine Sophia myth. Strongly gendered and idealized already in the Hebrew Bible, the personified feminine Sophia undergoes a process of masculinization and further idealization in Jewish writings of the Second Temple Period. Somewhat paradoxically, this appears to culminate in her (almost) complete effacement from the New Testament or her replacement with the masculine Logos. Yet in Christian gnostic writings of the second century, Sophia returns with a vengeance: more feminine than ever, by now she is both more powerful than the God of the Hebrew Bible and no longer idealized as an unequivocally positive figure. It is argued that with a careful application of feminist critique, a more thorough understanding of the Sophia myth and its possible theological implications can be reached.


Author(s):  
C. J.A. Vos

As a consequence of the bipolar tension between theory and practice, experience (considered in the South African context) influences the church's reflection on Practical Theology. Insight into the economic system of the Mediterranean world helps us to understand the complexities involved in positioning poverty, as well as the role of the New Testament faith community in its interaction with the poor. The social system in the ancient world, within which poverty was encountered, cautions us against taking a simplistic view of the poor. We cannot duplicate social systems and impose them on current situations. The New Testament, which is set against a particular system, speaks of the Kingdom of God as a place where the poor must be cared for. The New Testament (especially the Gospel of John) lets us understand that a church, which has a family orientation as its basis, should provide a home for the poor.


Author(s):  
Jonanda Groenewald

In the symbolical and social world of the first Christians, baptism functioned as a “cultural symbol”. Ensuing from Gerd Theissen’s (1999) work, A theory of primitive Christian religion, the paper explains the opinion that religion, defined as a system of cultural symbols, consists of sacred mythical narratives conveying ritual values which can be internalized through participation. Theoretically argued, there is a historical reason why a specific symbol/rite fits the social context. Behind the contextualized rite lies an idea which communicates values and provides meaning. From the textual evidence in the New Testament, this article demonstrates the historical foundation, the value and meaning of being baptized.


1995 ◽  
Vol 2 (1) ◽  
pp. 14-37
Author(s):  
P.F. Craffert

AbstractNowadays the emic-etic distinction is becoming highly popular in New Testament studies. Whether it is a useful tool for interpreting the New Testament cross-culturally, however, is a question to be answered only after a thorough analysis of emics and etics in the social sciences. A broad overview of the history and significance of the emic-etic distinction in the social sciences is followed by brief remarks on the interpretive turn in the theory of science. Special attention is given to the adequacy of the emic-etic tool in claims of cross-cultural interpretation in which a high premium is placed on avoiding ethnocentric interpretations. Emics and etics as seen from a postinterpretive turn position are discussed in an attempt to redefine them with a view to application in interpretive discourses.


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