scholarly journals Dilema Kekerasan dalam Ayat-ayat Kitab Suci

MELINTAS ◽  
2020 ◽  
Vol 35 (1) ◽  
pp. 22-39
Author(s):  
Staniselaus Eko Riyadi
Keyword(s):  
New Testament ◽  
Old Testament ◽  
Religious Identity ◽  
The Other ◽  
The People ◽  
The World ◽  
The New Testament ◽  
Violent Acts ◽  
Biblical Texts

Violence is a crime condemned by religions, but religions in the world are apparently involved in some kind of violence. It has been considered problematic that some scriptural texts are showing violent acts that seem to be ‘authorised’ by God, even ‘allowed’ by God, or celebrated by the people. How should we understand such problematic texts? Is there any violence authorised by God? Christianity has been dealing with the interpretation of violent acts in biblical texts from the Old Testament as well as from the New Testament. This article suggests that violence in the biblical texts must be understood within the context of defining religious identity of Israel among the other nations that have their own gods. Scriptures do not promote violence, but has recorded the historical experiences of Israel in their confrontation with other nations. Therefore, violence in the biblical texts cannot be referred to as a sort of justification for any violent acts by religions in our multireligious and multiethnic society.

Christology—a Jewish view

1971 ◽  
Vol 24 (2) ◽  
pp. 184-200
Author(s):  
Steven Katz
Keyword(s):  
New Testament ◽  
Old Testament ◽  
Holy Spirit ◽  
The Other ◽  
Christian Doctrine ◽  
The World ◽  
The New Testament ◽  
The Holy Spirit ◽  
Doctrine Of The Trinity ◽  
The Trinity

In this paper I would like to discuss what the Old Testament has to say about the Christian doctrine of the Trinity. I take it as agreed that this task is both important and necessary for a real understanding of the New Testament, which by itself, is neither complete, meaningful nor self-authenticating. I do not make any claims to completeness on this crucial topic, but wish only to suggest what I feel are some important points for consideration. I want to discuss the three persons of the Trinity separately, beginning with the Father, then proceeding to the Holy Spirit and then to the Son. My remarks about the Father will be brief. I only wish to make the point that the Old Testament as well as the new Testament is fully aware of God's Fatherhood and alive to the reality that God loves mankind. It is clear that Israel has a special place as indicated by such passages as Exod. 4.22 where God addresses Israel saying: ‘Israel is my first born son.’ Yet at the same time it is basic to an understanding of Old Testament thought that God is the Father of the other nations of the world, though they are not the ‘first born’. This is a cardinal position of Old Testament theology and is based on the belief, given expression in Genesis, that all belongs to and was created by God.

scholarly journals Inklusivisme en eksklusivisme: ‘n Studie van twee tendense

2009 ◽  
Vol 65 (1) ◽  
Author(s):  
Pieter M. Venter
Keyword(s):  
New Testament ◽  
Old Testament ◽  
Second Temple ◽  
The Other ◽  
Christian Church ◽  
The Bible ◽  
Unique Character ◽  
The World ◽  
The New Testament ◽  
The Church

Inclusivism and exclusivism: A study of two trendsThe identity of the church can be either inclusivist or exclusivist. Van Ruler’s theocratic theology views the church as being an inclusive community in service of God’s kingdom. It is the vehicle God uses to introduce his kingdom into the world. According to Van Ruler, however, the church also shows a unique character based on its relationship with Jesus Christ. Although the church can take many forms, Van Ruler’s opinion is that the Christian Church could be advised by Old Testament Israel in this regard. This study shows that both inclusivist and exclusivist trends are present in the Old as well as the New Testament. The New Testament inherited the debate between these two opposing stances from the time of the Second Temple. Returning from exile, Sadocitic priests propagated an exclusivist identity for the Judaeans. Their viewpoint was based on the programme of Ezekiel 40–48, as is illustrated in the literature of Ezra–Nehemiah, the Priestly Writing, Chronicles and Jubilees. On the other hand, indeed there was an inclusivist approach as well, as is depicted in the books of Jonah, Ruth, Trito-Isaiah and even Numbers and Joshua. The conclusion drawn from the study is that both exclusivist and inclusivist trends are present in the Bible. Although the church does not have any other option in the present postmodern world but to be primarily an inclusive community, it should also show some form of exclusivism.

Who Instigated Violence: A Rebelling Devil or a Vengeful God?

2015 ◽  
pp. 93-106
Author(s):  
István T. Kristó-Nagy*
Keyword(s):  
Social Norms ◽  
New Testament ◽  
Old Testament ◽  
Social Implications ◽  
The World ◽  
The New Testament ◽  
The Law ◽  
The Universe

The contrast between the attitude towards violence of the God of the Old Testament and the God of the New Testament was already explored by Marcion (d. c. 160 ad) before the advent of Islam and has been rediscovered again and again since.1 Marcion saw the former as the creator of the world and God of the law and the latter as the good God, the God of love.2 The character of the former reflects a community’s need for sanctified social norms, while the character of the latter shows the community’s and the individual’s longing for the hope of salvation.3 The God of the Qurʾān is also one of punishment and pardon. This chapter investigates the former aspect and focuses on: (1) the appearance of evil and violence in the universe as described in the Qurʾān; (2) the philosophical-theological questions revealed by this myth; and (3) its social implications.

Jesus as God in the Fourth Gospel: the Old Testament Background

1984 ◽  
Vol 30 (1) ◽  
pp. 158-160
Author(s):  
Günter Reim
Keyword(s):  
New Testament ◽  
Old Testament ◽  
The Other ◽  
Fourth Gospel ◽  
Other Hand ◽  
The New Testament

B. A. Mastin, in his article ‘A neglected feature of the christology of the Fourth Gospel’, points out ‘that in the construction of the Fourth Gospel prominence is given to the designation of Jesus as θεός. The Fourth Gospel appears to use the term θεός deliberately of Jesus; in “Paul”, on the other hand, the usage is much more casual, as indeed is the case in the rest of the New Testament, with the possible exception of Heb.i.8f'. Mastin demonstrates that Jn. 1. 1, 18 and 20. 28 speak of Jesus as God. ‘These three verses are placed at strategic points in the gospel, and this underlines the significance of what they say.’ Finally, Mastin states: ‘… it is reasonable to claim that the Evangelist thought it was important that the title θεός should be given to Jesus. It is probable that this feature of his christology is due to controversy with the Jews, and that as a result of this he formulated his estimate of Christ's person in this way.’ I fully agree with these results. The aim of my article is to show the scriptural background for this controversy.

scholarly journals God and the world in the epistles of Paul

2013 ◽  
Vol 47 (2) ◽  
Author(s):  
Michael Wolter
Keyword(s):  
New Testament ◽  
Proper Sense ◽  
Specific Term ◽  
The People ◽  
The World ◽  
The New Testament ◽  
The Church

Paul is not interested in cosmological thinking in the proper sense of the word. This article starts by questioning the cosmological language of biblical writings. The authors of the books of the New Testament mostly use terms they found in the Septuagint – with a few remarkable exceptions. This article described how the specific term κόσμος has been used by the New Testament authors. There are two main usages of κόσμος: (1) as an anthropological term to describes mankind in its entirety; and (2) as an ecclesiological term to describes ‘the others’, that is the non-believers or the people outside the church. This is the reason why God is never called ‘the king of the world’; he is only its judge. Paulus was nie sodanig in kosmologiese denke geïnteresseerd nie. Hierdie artikel begin met ’n vraag na die kosmologiese taalgebruik van Bybelse geskrifte. Die skrywers van die Nuwe Testamentiese boeke het meestal die terme gebruik wat hulle in die Septuaginta gevind het − met ’n paar merkwaardige uitsonderings. Hierdie artikel verduidelik hoe die term κόσμος deur Nuwe Testamentiese skrywers gebruik is. Twee hoofgebruike van κόσμος word genoem: (1) as ’n antropologiese term om die totale mensdom te beskryf; en (2) as ’n ekklesiologiese term om ‘die ander’, naamlik die nie-gelowiges of die buitekerklikes, te beskryf. Dit is die rede waarom God nooit ‘die koning van die wêreld’ genoem word nie; Hy is slegs die regter daarvan.

Preaching the Law

1960 ◽  
Vol 13 (1) ◽  
pp. 1-32
Author(s):  
Ragnar Bring
Keyword(s):  
New Testament ◽  
Old Testament ◽  
Daily Life ◽  
Religious Tradition ◽  
Know How ◽  
The Core ◽  
The People ◽  
The New Testament ◽  
The Law

In The New Testament the word ‘Law’ is largely equivalent to what we today call the Old Testament. But there are exceptions to this use of the term. The Law sometimes designates the Pentateuch. This is the case in the liturgy of the Synagogue. But for the Jews the term ‘Law’ also could include their entire religious tradition. It governed the daily life of the people—not only in matters of what we call worship, morality, ethics or religion but also in matters legal, social and political. Additions to the commandments found in the Pentateuch and the commentaries that had been added and still were being added, were not thought to be something foreign to the law. It was thought that they simply applied what the Scriptures said. The phrase ‘it has been said to them of old times’ is often understood as being merely a formula of disapproval, since in the Gospels Jesus criticised these rules. But their original purpose was to continue the tradition of which the Scriptures were the core. Their contemporary significance was manifest in the constantly renewed discussion of how they were to be interpreted and applied. For this purpose casuistic rules were needed, that took into account all the concrete situations of life. Thus a lawabiding Jew could always know how he had to act.

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 Fourth Gospel and the Apostolic Mission: John’s Common Evangelical Theology

2016 ◽  
Vol 2 (2) ◽  
pp. 127
Author(s):  
MATTHEW D. JENSEN
Keyword(s):  
New Testament ◽  
Old Testament ◽  
The Other ◽  
Fourth Gospel ◽  
1 Corinthians ◽  
Close Attention ◽  
The New Testament ◽  
Gospel Message ◽  
Evangelical Theology

Abstract: This article seeks to redress the imbalance of seeing John’s theology as distinctive and dissimilar to the other Gospels and New Testament documents by observing the essential consistency between the theology of the Fourth Gospel and the apostolic mission described by Paul in Galatians 2:1–10. First, it considers the origin of the New Testament documents in the mission of the apostles described in Galatians 2:1–10 and locates the apostles’ commonly agreed-on gospel message in 1 Corinthians 15:3–5. Second, the article examines the Fourth Gospel, paying close attention to the intrusive narrator’s comments about the purpose (John 20:30–31) and explicit use of the Old Testament (12:38, 39–40; 19:24, 28, 36–37) to demonstrate that John’s theology and epistemology was fundamentally the same as that of the other apostles.

scholarly journals The Catalogs of Vices and Virtues in the Pauline Literature

2021 ◽  
Vol 8 (8) ◽  
pp. 130-146
Author(s):  
José David Padilla
Keyword(s):  
New Testament ◽  
Human Person ◽  
Well Being ◽  
Kingdom Of God ◽  
First Century ◽  
The Other ◽  
Greco Roman ◽  
The World ◽  
The New Testament ◽  
Virtuous Life

It was common to find in the writings of the different Greco-Roman philosophical schools of the first century certain catalogs of two or more vices and virtues. They were used to teach that a virtuous life ensured well-being and health while encouraging their disciples to abandon their vicious life leading to ruin. These catalogs influenced the composition of moral catalogs in the New Testament, especially in the letters written or attributed to Paul. Their catalogs were used as a rhetorical tool where the moral teachings of Christianity were developed and taught. According to the divine plan in Christ Jesus, good acts or virtues were considered divinely inspired because they helped the growth of the human person. On the other hand, bad actions or vices were seen as unworthy or sinful because they go against God’s plan and as a sign of those who will not inherit the kingdom of God. Thus, the catalogs of vices and virtues invited conversion and invited us to wait for the day when God will make all evil and corruption disappear from the world when love (agape), the Christian virtue per excellence, would be the norm for all.

scholarly journals Die gebruik van die Ou Testament in die volkslewe

1995 ◽  
Vol 29 (4) ◽  
Author(s):  
J. L. Helberg ◽  
H. F. Van Rooy
Keyword(s):  
Empirical Study ◽  
New Testament ◽  
Old Testament ◽  
The Other ◽  
The New Testament ◽  
Contemporary Situation ◽  
The Way

The aim of this study was to determine the use of the Old Testament by members of the Gereformeerde Kerke in Suid-Afrika and the way in which the Old Testament is applied to the contemporary situation. An empirical study was undertaken to determine the approach of members of these churches to the Old Testament. In the first part of the paper issues necessary to evaluate the empirical study are discussed, while the second part presents the results of the empirical study. It is clear from the survey that the Old Testament is not used to the same extent as the New Testament by the ministers and other members of these churches. The views of the ministers on the application of the Old Testament to the situation of the Afrikaners are more nuanced than those of the other members of these churches.

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