scholarly journals Leaders on ladders: the power of story in John’s Gospel

Perichoresis ◽  
2018 ◽  
Vol 16 (3) ◽  
pp. 17-28
Author(s):  
Amy L. Crider
Keyword(s):  
Culture Time ◽  
Effective Leaders ◽  
The Future ◽  
Power Of Story ◽  
John's Gospel ◽  
To Come ◽  
Narrative Techniques ◽  
Christian Leaders ◽  
The Church

Abstract In his Gospel, John reveals this key leadership principle: effective leaders harness the power of narrative to illuminate the metanarrative and connect people to it. John uses narrative techniques to make invisible spiritual realities visible and thus succeeds in connecting people to the metanarrative. John forges a link between people and the metanarrative by showing individuals how their own stories fit into the biblical metanarrative, fulfilling his purpose: ‘These are written that you may believe…’ (20:31). The church is transmitted through the ages by leaders who write. Because the metanarrative is a story and story is accessible to all audiences, the biblical metanarrative is not dependent on culture, time, or context; it transcends the ages, enabling John to lead and write from the present as well as for the future. Thus, John illuminates the metanarrative not only for the infant church but for all Christians to come. Christian leaders today also need to communicate so their people can see their place in the metanarrative of Scripture.

scholarly journals Kristi Genkomst og kødets opstandelse. Det eskatogiske hos Grundtvig

1950 ◽  
Vol 3 (1) ◽  
pp. 7-56
Author(s):  
C. I. Scharling
Keyword(s):  
Human Life ◽  
Kingdom Of God ◽  
The Body ◽  
Essential Point ◽  
Life And Death ◽  
The Future ◽  
To Come ◽  
Personal Understanding ◽  
The Church ◽  
Second Coming

The Second Coming of Christ and the Resurrection of the Body. Grundtvigs Eschatology. By C. I. Scharling. This essay shows how Grundtvig, in contrast to his contemporaries in the Church, laid great stress upon the eschatological hope of the future. He may have been partly inspired by Scandinavian mythology (the myth of Ragnarok) and partly by Schellings theories about the great drama of existence (the coming forth of ideas from the Absolute and their returning thither). But the essential point is that the eschatological hope grew forth naturally from his personal understanding of life and death, of the meaning and object of human life, and from his faith in the living, risen Christ as Lord and victor over the powers of darkness and death. It is remarkable that while after 1825 Grundtvig lived with such intensity in the experience of the realisation of the Kingdom of God here and now in the Church’s fellowship with the risen, present Saviour, at the same time, both in his hymns and in his preaching, he gives such powerful expression to the eschatological hope of the future. The author finds the explanation of this in the fact that for Grundtvig (unlike many others) it was not the need and distress of the time that gave life to the Biblical promises of the Second Coming of Christ and the setting*up of the Kingdom of Glory at the Last Day, but his very joy in God’s great Salvation, experienced in the Church. Thus the peculiar thing about Grundtvig’s eschatological expectation is that the tidings of the Second Coming of the Lord are for him an evangel in the full sense of the word; his feelings about the Last Day are far removed from the feeling of fear and horror which meets us in many of the mediaeval frescoes of the Lord’s Return to Judgment or in the old hymn, “Dies irae, dies ilia”. Characteristic of him, too, is his stress on the contin uity between the present world, which came into being at the Creation, and the world to come; the old world shall not be destroyed, but reborn and transfigured; its for this reason that he lays so much stress on faith in the resurrection of the body. On the other hand the author rejects the theory put forward by the Norwegian writer, Paulus Svendsen, that Grundtvig was a Chiliast and “believed in an external, perfect Kingdom of God on earth” ; he refutes it by reference to the fact that Grundtvig explicitly rejected Edward Irving’s conception of the millennium.

scholarly journals Reformasi dan keesaan gereja: Makna peristiwa 31 Oktober bagi Gereja Protestan dan Katolik masa kini

Kurios ◽  
2021 ◽  
Vol 7 (2) ◽  
Author(s):  
Agustinus M.L Batlajery
Keyword(s):  
Sixteenth Century ◽  
Martin Luther ◽  
Historical Event ◽  
Joint Declaration ◽  
Starting Point ◽  
The Future ◽  
To Come ◽  
Common Understanding ◽  
The Church ◽  
The Way

It has been well known that sixteenth century reformation of the church begun on Otober 31th 1517 when Martin Luther puted 95 theses at the gate of Wittenburg church. That is the beginning of reformation but also starting point of church separation and split. While on October 31th 1999 the Lutheran representative and the Catholic leader signed what is called Joint Declaration on the Doctrine of Justification in which the Protestant and the Catholics show their common understanding on doctrine of justification. This event could be seen as an indication that unity among two churches is a possibility. So the first October 31th refers to reformation and separation but the second October 31th refers to unity. This article want to analize the meaning of these two events for the Protestants and Catholics in nowadays. Both churches can learn much from these important events for their present and future relationship. By analizing the meaning of the valuable historical event we can say that the way to come close to each other and to become one church in the future is open.

Planning for Success

2018 ◽  
pp. 105-116
Keyword(s):  
Strategic Planning ◽  
Effective Leaders ◽  
The Future ◽  
Role Players ◽  
To Come

Now that the tough questions have been asked and answered, role players need a plan for success. That plan will have flexibility, adaptability, and relevance to everything the organization does. The plan is a tool that will come in handy for years to come. A plan states the means a person or an organization will use to reach the objectives. It is a framework that details the method and tasks involved in achieving the goal. Effective leaders use strategic planning skills to move from the present to the future. Strategic planning considers the basic nature (mission) and direction (strategy) of an organization. The process involves deciding on objectives and the general methods that can be used to achieve these objectives.

Eschatology

2018 ◽  
pp. 246-260
Author(s):  
William J. Abraham
Keyword(s):  
Intermediate State ◽  
Divine Revelation ◽  
Human Beings ◽  
Experience Of God ◽  
Comprehensive Account ◽  
The Future ◽  
To Come ◽  
Near Death Experiences ◽  
The Church

Instances of near-death experiences both attract and puzzle us. Yet the canonical heritage of the church bids us find the network of concepts and images that can make sense of these experiences and the ultimate destiny of human beings in the language of eschatology. There are compelling arguments for an intermediate state in a comprehensive account of the future. There is also a network of attractive biblical images (paradise, wedding feast, a house with many mansions, and the like). We should expect comprehensive reconciliation in the life to come. We must also take seriously the prospects of judgment resulting in eternal separation from God. The warrants for our claims in this arena are essentially divine revelation and experience of God.

scholarly journals From semiotic exegesis to contextual ecclesiology: The hermeneutics of missional faith in the COVIDian era

2021 ◽  
Vol 77 (2) ◽  
Author(s):  
Leonard Sweet
Keyword(s):  
Shock Treatment ◽  
Global Impact ◽  
Missional Ecclesiology ◽  
Catching Up ◽  
Cultural Systems ◽  
The World ◽  
The Future ◽  
To Come ◽  
Almost All ◽  
The Church

This essay uses the global impact of the Coronavirus as a heuristic semiotic for exploring the future of the church. Unlike the pandemic of 1918, which left few dents on the world’s economic, social, and cultural systems, almost all the nations of the world have passed laws and implemented procedures that are only comparable to world wars in their impact on entire populations. Nations are acting in unison, but not in unity. This post-COVID, post-Corona world is the ‘time that is given’ to the church. But it will not be a post-pandemic world. We may become COVID-proof, but we will never be pandemic-proof. There is no pre-COVID reset. There is only risk assessment from natural extinction risks to existential dangers of our own creation that are catching up to us (climate change, GRAIN [genetic engineering, robotics, artificial intelligence {AI}, info-tech, nanotechnology]). Disruption is the new status that is never quo; stability is the new abnormality; global cataclysm is the ever-present peril. The only way to prepare for a future of constant ‘the end of the world as we know it?’ moments is by developing a high Contextual Quotient (CQ), and deepening our Contextual Intelligence (CI) so we can choose ‘the next right thing’ in a world of volcanic volatility.Contribution: This essay frames the semiotics of a missional ecclesiology in the COVIDian wake from the hermeneutics of blessings not curses. What virtues might we expect to come out of a virus that is fast-forwarding the future, virtues that will shape the contours of Christianity. What if the pandemic is a shock treatment that is putting the world, and the church, back in a new and better equilibrium? What if there are goldmines on the other side of the landmines and minefields?

A.I. Solzhenitsyn Apropos of Russia’s Future: Specific Outlook Features Depending on Different Historical Context

2019 ◽  
Vol 66 ◽  
pp. 327-334
Author(s):  
Inga V. Zheltikova ◽  
Elena I. Khokhlova
Keyword(s):  
Cultural Context ◽  
Historical Context ◽  
The Political ◽  
Social Stability ◽  
Political Situation ◽  
The Future ◽  
Pessimistic Attitude ◽  
Personal Qualities ◽  
Images Of The Future ◽  
The Church

The article considers the dependence of the images of future on the socio-cultural context of their formation. Comparison of the images of the future found in A.I. Solzhenitsyn’s works of various years reveals his generally pessimistic attitude to the future in the situation of social stability and moderate optimism in times of society destabilization. At the same time, the author's images of the future both in the seventies and the nineties of the last century demonstrate the mismatch of social expectations and reality that was generally typical for the images of the future. According to the authors of the present article, Solzhenitsyn’s ideas that the revival of spirituality could serve as the basis for the development of economy, that the influence of the Church on the process of socio-economic development would grow, and that the political situation strongly depends on the personal qualities of the leader, are unjustified. Nevertheless, such ideas are still present in many images of the future of Russia, including contemporary ones.

Christian Radicalism and the Enactment of Secular Theology

2018 ◽  
Author(s):  
Sam Brewitt-Taylor
Keyword(s):  
Social Transformation ◽  
Religious Organization ◽  
Secular Theology ◽  
The World ◽  
The 1950S ◽  
The 1960S ◽  
Student Christian Movement ◽  
Christian Leaders ◽  
The Church

This chapter outlines three examples of how secular theology was put into practice in the 1960s: Nick Stacey’s innovations in the parish of Woolwich; the radicalization of the ‘Parish and People’ organization; and the radicalization of Britain’s Student Christian Movement, which during the 1950s was the largest student religious organization in the country. The chapter argues that secular theology contained an inherent dynamic of ever-increasing radicalization, which irresistibly propelled its adherents from the ecclesiastical radicalism of the early 1960s to the more secular Christian radicalism of the late 1960s. Secular theology promised that the reunification of the church and the world would produce nothing less than the transformative healing of society. As the 1960s went on, this vision pushed radical Christian leaders to sacrifice more and more of their ecclesiastical culture as they pursued their goal of social transformation.

Fluxus and the Absurd (1961–62)

2017 ◽  
Author(s):  
Benjamin R. Levy
Keyword(s):  
Second Life ◽  
The Self ◽  
Major Work ◽  
The Future ◽  
To Come ◽  
The Impact

After John Cage’s 1958 Darmstadt lectures, many European composers developed an interest in absurdity and artistic provocation. Although Ligeti’s fascination with Cage and his association with the Fluxus group was brief, the impact it had on his composition was palpable and lasting. A set of conceptual works, The Future of Music, Trois Bagatelles, and Poème symphonique for one hundred metronomes, fall clearly into the Fluxus model, even as the last has taken on a second life as a serious work. This spirit, however, can also be seen in the self-satire of Fragment and the drama and irony of Volumina, Aventures, and Nouvelles Aventures. The sketches for Aventures not only show the composer channeling this humor into a major work but also prove to be a fascinating repository of ideas that Ligeti would reuse in the years to come.

scholarly journals A Sense of Presence: Mediating an American Apocalypse

Religions ◽  
2021 ◽  
Vol 12 (1) ◽  
pp. 59
Author(s):  
Rachel Wagner
Keyword(s):  
Religious Practice ◽  
Religious Institutions ◽  
The Past ◽  
Sense Of Presence ◽  
The World ◽  
The Future ◽  
To Come

Here I build upon Robert Orsi’s work by arguing that we can see presence—and the longing for it—at work beyond the obvious spaces of religious practice. Presence, I propose, is alive and well in mediated apocalypticism, in the intense imagination of the future that preoccupies those who consume its narratives in film, games, and role plays. Presence is a way of bringing worlds beyond into tangible form, of touching them and letting them touch you. It is, in this sense, that Michael Hoelzl and Graham Ward observe the “re-emergence” of religion with a “new visibility” that is much more than “simple re-emergence of something that has been in decline in the past but is now manifesting itself once more.” I propose that the “new awareness of religion” they posit includes the mediated worlds that enchant and empower us via deeply immersive fandoms. Whereas religious institutions today may be suspicious of presence, it lives on in the thick of media fandoms and their material manifestations, especially those forms that make ultimate promises about the world to come.

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