Harag és agresszió a keresztyén viselkedéskultúrában

2021 ◽  
Vol 66 (2) ◽  
pp. 163-176
Author(s):  
Klára Kis ◽  
◽  
Keyword(s):  
True Self ◽  
Christian Community ◽  
Christian Communities ◽  
Spiritual Bypass

Abstract. Anger and Aggression in the Christian Cultural Behaviour. One of the typical pitfalls of the Christian practice of piety is the image of the Christian man born of high ideals. The inner image of the perfect Christian hides man’s true SELF. The incorporation of sin-oriented theology, shame, and self-infidelity shapes hiding strategies in Christians. This is the reason for disabling impermissible feelings such as anger and aggression. However, spiritual bypasses that offer a quick solution pose a serious threat to Christian communities. Keywords: anger, aggression, Christian community, ideal, spiritual bypass

scholarly journals Prve kršćanske zajednice / First Christian communities

2019 ◽  
pp. 181-193
Author(s):  
Drago Župarić
Keyword(s):  
Roman Empire ◽  
Rapid Expansion ◽  
Early Church ◽  
Christian Community ◽  
Christian Communities ◽  
Greco Roman ◽  
Roman Culture ◽  
Roman Province ◽  
Different Cultures ◽  
New Religion

Christianity, having developed in a Jewish setting, quickly separated from Judaism and opened itself to the aspirations of the Greco-Roman world. This paper will explore the first Christian communities in Jerusalem, Antioch and Rome, from whence Christianity spread to the ends of the Mediterranean basin, that is to say, through the Roman Empire. Each of the aforementioned  communities, which were very well respected, will be discussed with regards to  the date of their foundation, the source material concerning these communities, and their prominent characteristics. In other words, this paper will discuss  the spread of Christianity, with reference to the question of the triumphant  campaign of the young Church from Jerusalem to Rome. After the acceptance of pagans into their communities, Christianity as a new religion began to gain importance, and the number of adherents grew quickly. The Christian community was declared an opposition to imperial government, and was already heavily repressed by the mid-1  century. The communities that survived repression sought peace; that is, collaboration between the  Roman state and the “early Church”, which was seen as a new institution. The  cult opened itself more and more to the outside world and different cultures,  which led to the mingling of Christians and pagans, leading to many theological disputes, especially concerning the “divinity” of Jesus Christ. Between the 1st  and 2nd st  century the beginnings of Christianity should be viewed as an organization in which commissions and administrations are present, as the number of believers grew and the need for better organization arose. The basis of the rapid expansion of Christianity in the old world should  certainly be viewed in its universality. The author of this paper touches upon  the question of the beginnings of Christianity in Dalmatia and Pannonia, side by side with Roman culture. Christianity was not very influential in the Roman province of Dalmatia until the mid-3  century, even though it is likely that there were smaller Christian groups here, as well as organized Christian communities.

Jesus and Paul

2021 ◽  
pp. 139-170
Author(s):  
Donald Senior
Keyword(s):  
Literary Form ◽  
Christian Community ◽  
Early Christian ◽  
Christian Communities ◽  
Greco Roman ◽  
Pastoral Letters ◽  
Mediterranean World ◽  
The New Testament ◽  
Paul's Letters

The writings of Paul form a major part of the New Testament. This includes not only the so-called undisputed letters of Paul but also other letters attributed to him in antiquity that might have been written by later disciples of Paul citing him as author to evoke his apostolic authority. This chapter describes what we know of Paul’s life, beginning with his strong Jewish identity as well as his roots in the Greco-Roman world. Paul himself cites his inaugural visionary experience of the Risen Jesus as a decisive turning point in his life, leading him ultimately to be an ardent proclaimer of the gospel to the Gentile world. Paul’s letters to various early Christian communities in the Greco-Roman Mediterranean world served as extensions of his missionary efforts. Although fashioned in a different literary form than the gospel narratives, Paul’s letters also portray Jesus’s identity as both rooted in Judaism and exhibiting a unique transcendent character and purpose. Paul’s Christology focuses intensely on the significance of Jesus’s death and resurrection. The so-called deutero-Pauline Letters extend Paul’s theological vision; in the case of Colossians and Ephesians, situating the redemptive and reconciling role of Christ within the cosmos, and, in the case of the Pastoral Letters, bringing Paul’s exhortations about the life of the Christian community to some of the developing challenges of the late first-century church.

scholarly journals ‘Forming identity through Song’: How our songs in worship shape our theological identity: A study of Lutheran hymns and how they shaped German descendent Lutheran congregations

2013 ◽  
Vol 69 (1) ◽  
Author(s):  
Gertrud Tönsing
Keyword(s):  
South Africa ◽  
Social Ethics ◽  
Point Of View ◽  
Christian Community ◽  
Christian Communities ◽  
Strong Focus ◽  
Personal Morality ◽  
The Social ◽  
The Government ◽  
Blind Spots

How do songs and Christian hymns shape the identity and theology of Christian communities? How does the identity and theology of a Christian community shape the hymns that are written, sung and collected in song books and hymnals? This article explores these questions from the point of view of the author’s community, the German-descendent Lutheran communities in South Africa, and studies their main hymn book, the Lutheran hymnal from Germany (Evangelisches Kirchengesangbuch [EKG]) which was used from the 1950s until the early 1990s in the congregations. It shows up the strengths and the gaps of these hymns which come from a theology with a strong focus on faith and trust, but a rather narrow personal morality, with the social ethics restricted to doing one’s Christian duty and praying for the government. Comparing this hymnal to the later hymnal published in 1990, the article shows, that some of the blind spots of one generation can be filled in by the next generation of songwriters.

Singleness and the Church

2017 ◽  
Author(s):  
Jana Marguerite Bennett
Keyword(s):  
Well Being ◽  
Christian Tradition ◽  
Christian Community ◽  
Never Married ◽  
Christian Communities ◽  
The People ◽  
Starting Point ◽  
New Perspective ◽  
Ways Of Being ◽  
The Church

Christians ought to be the people who most support singleness, given what scripture and tradition suggests—but they do not. Despite the fact that almost half of all Americans are single, singleness remains an often-overlooked oddity in American culture and in Christian communities. This book examines a variety of forgotten ways of being single: never-married, casual uncommitted relationships, committed unmarried relationships, same-sex attracted singleness, widowhood, divorce, and single parenting. Each chapter focuses on a different way of being single that draws together cultural commentary and Christian debate. Each chapter also features a holy guide—a person who lived that way of being single—who offers a new perspective on singleness, the church, and what it means to be a single Christian disciple. By considering all these states of single life, perhaps the contemporary church can learn how to be more appreciative and responsive to Christian singleness. A good theology of singleness is crucial for the well-being of Christian community. I argue that, in fact, for much of Christian tradition, Christians have been thinking about singleness in far more diverse ways than contemporary Christians think about singleness. This book therefore provides a starting point for restoring singleness, in all its amazing varieties, to its rightful place in Christian tradition.

Baptism in Martin Luther’s Theology

2017 ◽  
Author(s):  
Kirsi Stjerna
Keyword(s):  
Nervous System ◽  
Religious Experience ◽  
Human Life ◽  
16Th Century ◽  
Sacramental Theology ◽  
Christian Community ◽  
Christian Communities ◽  
The Impact ◽  
The Church

Baptism opens a window to the heart of Martin Luther’s 16th-century theology. It offers a perspective for how Luther understands the impact of grace and its channels, as well as the nature of justification in an individual’s life. In his teaching about baptism, Luther demonstrates the vital working of the Word and lays a foundation for a Word-centered and faith-oriented spirituality. With baptism, Luther articulates his vision for the purpose of the Church and the rationale for sacraments. Baptism reveals different sides of the theologian: one who argues with a zeal on the “necessity” of baptism and its meaningful God-mandated practice in Christian communities and another who imagines God’s saving grace too expansive to be limited to any ritual. The apparent tensions in Luther’s articulation can be understood from his overlapping agendas and different audiences: in his baptismal talk, Luther is both processing his own Angst about salvation and negotiating his developing position in relation to the medieval sacramental theology and other emerging reform solutions. While feistily refuting his opponents, he is also speaking from his personal religious experience of being as if reborn with the encounter of the Word of grace and passionately extrapolating his most foundational conviction: God’s unconditional promise of grace as the ground of being for human life, given to humanity in the Word. The matter of baptism leads to the roots of different Christian “confessional” traditions. The format of the ritual has generated less anxiety than differing theological opinions on (1) the role of faith in the validity of baptism, and (2) the effects of baptism in one’s life. Whether infant or adult baptism is favored depends on whether baptism is primarily understood as a sign of faith, a cause of forgiveness and transformation, or an initiation into the Christian community—or all of the above. Baptism is at the center of Luther’s theological nervous system; it connects with every other vital thread in the theological map. Baptism is a mystery and a matter of faith; it calls for a philosophical imagination and mystical willingness to grasp the questions of reality beyond what meets the eye. “I study it daily,” Luther admits in his “Large Catechism.” “In baptism, therefore, every Christian has enough to study and practice all his or her life. Christians always have enough to do to believe firmly what baptism promises and brings.”

Narrative and Ideology

2016 ◽  
Vol 23 (1-2) ◽  
pp. 161-187
Author(s):  
Sam Houston
Keyword(s):  
Discursive Practices ◽  
Christian Community ◽  
Overlapping Communities ◽  
Linguistic Turn ◽  
Christian Communities ◽  
Modern Thought

With its focus on “narrative” and theology as an ethnographic enterprise, the “postliberalism” of Hans W. Frei and George A. Lindbeck sought to incorporate insights from the linguistic turn in modern thought. However, it has faced criticisms ranging from sectarianism to concern with its overly static and homogeneous conceptions of “narrative” and “Christian community” that fail to recognize the church’s participation in many overlapping communities of discourse. In this essay, I explore such criticisms and their recognition of the varied narratives and discursive practices by which Christian communities are formed, in ways both recognized and unrecognized. I then examine the work of Ugandan Catholic theologian Emmanuel Katongole which gives due attention to “narrative” and ideology, and in doing so, demonstrates “postliberal” theology’s insights while also compensating for its weaknesses.

scholarly journals “We Believe the Bible”

2021 ◽  
Vol 9 (1) ◽  
pp. 23-40
Author(s):  
Briana Wong
Keyword(s):  
Southeast Asia ◽  
Participant Observation ◽  
Physical Distance ◽  
Service Work ◽  
Christian Community ◽  
Christian Communities ◽  
Evangelical Churches ◽  
The Bible ◽  
The World

Christianity is a small but growing minority in Cambodia, accounting for only about 3% of the population yet growing there at a rate faster than in any other country in Southeast Asia. In Cambodian Christian communities, it is not uncommon to find more women than men in the churches. Cambodian boys often spend a brief period of their youth as novice monks at Theravada Buddhist monasteries, during which time they have the opportunity to become familiar with the Pali language and holy texts. Girls are not afforded this same opportunity, as there are no nuns (bhikkhuni) in contemporary Theravada. Within the Christian community in Cambodia, women carry out much of the service work in the churches, but only rarely are they invited to preach, let alone to become pastors—as is the case in much of the world. This article, based on interviews and participant observation with evangelical churches in Cambodia in 2019, demonstrates the ways in which ministry carried out by women has been characterized by courageous creativity, empowered through physical distance, and undergirded by a resoluteness of vocation.

Lamenting for the Fall of Jerusalem in the Seventh Century CE

2017 ◽  
Author(s):  
Ioannis Papadogiannakis
Keyword(s):  
Emotional Expression ◽  
Seventh Century ◽  
Christian Community ◽  
Historical Information ◽  
Christian Communities ◽  
Eyewitness Account ◽  
The City

The capture and sack of Jerusalem by the Persians in 614 CE was a momentous event in the eyes of the local Christian communities. The most extensive account of this event comes from Strategius’, Capture of Jerusalem which purports to be an eyewitness account. Read often almost exclusively for the historical information that it provides this work is an avowed, sustained, carefully composed lament for the fall of the city and the fate of its Christian community. Thus, the significance of this work lies not only in its degree of correspondence to historical facts but also in the intensity of mourning that Strategius seeks to induce in his readers. For he was involved in an economy of emotional expression that also helped to shape, maintain and manage an emotional community. Through an examination of this account the aim of this contribution is: a) to survey the sort of emotions that these events aroused in Christian communities and b) to show how Strategius, through an array of emotive techniques, invites the reader to join an emotional community of mourners and to feel empathy for the loss and affliction that befell his community in Jerusalem.

Christian Community

2006 ◽  
pp. 155-178
Author(s):  
Susan Ella George
Keyword(s):  
Virtual Communities ◽  
Virtual Community ◽  
Religious Communities ◽  
Christian Community ◽  
Christian Communities ◽  
Community Finding ◽  
The Common ◽  
In Christ ◽  
Helpful Factors ◽  
The Relationship

This chapter focuses on Christian community. We start with a consideration of real Christian community, finding that it is unique because of the relationship that is expected to exist between members: this relationship is one of “love,” in a “fellowship” dictated by the common status of “believer in Christ.” Secular communities are broader in type, and do not necessarily have this bond underpinning. There is evidence that both secular and religious communities have largely broken down in Western cultures. Many have found that the computer and virtual communities that are emerging are actually assisting people to find community once again. Some of the helpful factors in kindling virtual communities are the “levelling” and organisational structuresthat virtual communities make possible. Increasingly, it appears that virtual communities are providing an alternative to conventional religious communities. Debbie Gaunt provides a useful comparison between six models of Christian community and virtual community. And while the possibilities of virtual Christian communities are exciting, they are limited in (1) the lack of physical presence within which to express the most primitive aspects of community and (2) lack of guarantee that the type of relationship is that “love” that flows from the mutual status in Christ.

Dismantling White Supremacy and Racial Innocence

2020 ◽  
pp. 199-206
Author(s):  
Joanna Brooks
Keyword(s):  
Moral Responsibility ◽  
Predominantly White ◽  
White Privilege ◽  
White Supremacy ◽  
Religious Community ◽  
P Systems ◽  
Christian Community ◽  
White American ◽  
Christian Communities ◽  
Communities Of Color

Systems as pervasive as white supremacy do not just transform quietly. They must be recognized, investigated, understood, and intentionally abandoned or dismantled, and their impacts to communities of color must be repaired. Predominantly white American Christian communities that wish to take moral responsibility for the advantage-taking that has yielded white privilege and Black suffering must engage with the concept of reparations. But how does a religious community—a predominantly white American Christian community—begin to conceive of reparations? This chapter assesses the pathways toward dismantling white supremacy open to predominantly white American Christian denominations, including Mormonism, through institutional and grassroots changes.

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