scholarly journals Biskupska i prezbiterska (ili svećenička?) služba u Svetom pismu

Diacovensia ◽  
2018 ◽  
Vol 26 (2) ◽  
pp. 235.-253.
Author(s):  
Anđelo Maly
Keyword(s):  
New Testament ◽  
Third Order ◽  
Functional Link ◽  
The Third ◽  
The Bible ◽  
The New Testament ◽  
Biblical Texts

It is quite difficult to speak about bishops and presbyters and their ministries in the Holy Scripture since biblical terminology explains their functions quite differently than they are known today. According to this, the author primarily emphasizes the terminology and some scriptural evidences of ministries in question. The author explains words such as presbyter, bishop (episkopos) and priest, showing first how the biblical word for presbyter (=elder) diverges from the biblical word priest (kōhēn; hiereus). Similarly, the biblical word episkopos (bishop) does not have the same modern meaning as it has today, where it means the third order of ordained minister, while in the Bible it means a supervisor or a protector of the community. It is possible to say, the author concludes, that the offices of bishop (episkopos) and presbyter (=elder) should be considered in the sense of duty, while the priest (kōhēn; hiereus) deals with sacred things. Furthermore, basing the evidence on biblical texts, the author gives some clarification about the development of the offices of priests, presbyters, and bishops, both in the Old and in the New Testament. The scriptural data reveals that these offices have emerged and evolved in response to a variety of needs and leadership in the community. In conclusion, the author asserts that it is quite difficult to establish a clear terminological and functional link between biblical terms and duties of priests-presbyters-bishops and their actual offices. At least, according to the Scripture, it could be said that a priest, priest-presbyter, or a bishop-presbyter should be considered as offices that tend more to sacred and spiritual things rather than temporal things. Their ministries (as known today) are mostly linked with successive theological reflections, when they became more ordered, uniformed, and regulated.

Same-Sex Relations in the Biblical World

2014 ◽  
Author(s):  
Theodore W. Jennings
Keyword(s):  
New Testament ◽  
Hebrew Bible ◽  
Saint Paul ◽  
Multiple Forms ◽  
Divine Love ◽  
Same Sex ◽  
Biblical Literature ◽  
The Bible ◽  
The New Testament ◽  
Biblical Texts

While the Bible is often understood to forbid same-sex love, a closer examination reveals a wide variety of forms of same-sex love that are presupposed and even celebrated in these texts. After demonstrating that biblical texts taken to prohibit same-sex love have been misunderstood, the chapter explores multiple forms of same-sex love in the Hebrew Bible and the New Testament. Love between women in the story of Ruth, the expressions of warrior love in the stories of David and the centurion who came to Jesus, the transgendering of Israel in the prophets and the transgendering of Jesus and Saint Paul in the New Testament, even tales of sexual awakening and violence, provide a rich tapestry of same-sex love exhibited in biblical literature giving deeper meaning to the message of divine love which for Christians is exemplified by Jesus.

scholarly journals The Church as a Court

Kairos ◽  
2021 ◽  
Vol 15 (2) ◽  
pp. 179-194
Author(s):  
Ervin Budiselić
Keyword(s):  
New Testament ◽  
Old Testament ◽  
Underlying Assumption ◽  
The Third ◽  
The Bible ◽  
The New Testament ◽  
The Church

The Church in the New Testament is described with various images, and this article argues that one image that is implicitly present in the New Testament is the Church as a “court” or a “community of trial.” First, this can be argued because the God of the Bible – YHWH - is Creator, King, and Judge. That means that YHWH’s community is responsible, per YHWH’s revelation, to maintain the purity of its members in all aspects of life. Second, in the New Testament, we find examples where the Church functions as a court. However, the question is, does the biblical requirement for “two or three witnesses” also support the claim that the Church should function as a court? The purpose of this article is to identify places where the biblical command about “two or three witnesses appear,” to trace its development and to see what role and place it plays in the Church. By doing so, we would demonstrate that the presence of this stipulation in the New Testament is additional proof that we should sometimes view the Church as a “court.” The first part of the article explains that the context for the concept of witness is the Mosaic covenant and underlying assumption that governs the command about “two and three witnesses.” The second part analyzes the appearance of “two or three witnesses” in the Old Testament. In the third part, we will argue that the Church is truly a community of trial. We will so argue by observing selected examples from the New Testament where the Church functions as a court, and by tracking the development of the requirement about “two or three witnesses” in the New Testament. Based on this research, we will end by offering a reflection and a conclusion.

Philippus van Limborch’s Amica Collatio and its Relation to Grotius’s De Veritate

Grotiana ◽  
2014 ◽  
Vol 35 (1) ◽  
pp. 158-167
Author(s):  
Th. Marius van Leeuwen
Keyword(s):  
New Testament ◽  
Interfaith Dialogue ◽  
The Third ◽  
The Bible ◽  
The New Testament ◽  
The Way

This paper deals with the influence of De veritate on Van Limborch’s Amica collatio cum erudito Judaeo (1687), which is often considered as an early example of interfaith dialogue in a tolerant atmosphere. The first section introduces the Remonstrant theologian Van Limborch (1633–1712), with special attention to his relation to Grotius. The second section focuses on the Collatio. Van Limborch’s discussion partner Orobio de Castro (ca. 1620–1687) is introduced. The way in which the dialogue develops is sketched: it starts in a reasonable mode, but towards the end Van Limborch’s tone can hardly be called ‘friendly’ anymore. He cannot accept that a reasonable man does not see the superiority of Jesus, and tries to convert his discussion partner. The third section summarizes the influence of Grotius on the Collatio. Van Limborch learned from him not to argue about dogmatic constructions, but to start from the Bible and its unquestionable revelations. He follows the logic of De veritate, Book II and III, arguing that the truth about Jesus can only be proven from the New Testament, which contains reliable testimonies to him and his miracles. He follows the tenor of Book v as well, arguing that the Jews should look upon the miracles of Jesus as sufficiently attested and greater than those of Moses, and therefore should convert themselves. On closer analysis the Collatio can hardly be considered as an example of interfaith tolerance, neither can Grotius’ De veritate.

Reading the Bible as a Feminist

2017 ◽  
Vol 2 (2) ◽  
pp. 1-75
Author(s):  
Jennifer L. Koosed
Keyword(s):  
Queer Theory ◽  
New Testament ◽  
Political Movement ◽  
Feminist Poststructuralism ◽  
The Third ◽  
The Bible ◽  
Biblical Scholarship ◽  
Feminist Interpretation ◽  
The New Testament ◽  
Gender Archaeology

This work provides a brief introduction to feminist interpretation of scripture. Feminist interpretation is first grounded in feminism as an intellectual and political movement. Next, this introduction briefly recounts the origins of feminist readings of the Bible with attention to both early readings and the beginnings of feminist biblical scholarship in the academy. Feminist biblical scholarship is not a single methodology, but rather an approach that can shape any reading method. As a discipline, it began with literary-critical readings (especially of the Hebrew Bible) but soon also broached questions of women’s history (especially in the New Testament and Christian origins). Since these first forays, feminist interpretation has influenced almost every type of biblical scholarship. The third section of this essay, then, looks at gender archaeology, feminist poststructuralism and postcolonial readings, and newer approaches informed by gender and queer theory. Finally, it ends by examining feminist readings of Eve.

Saint Photius of Constantinople. Amphilochia. Treatise 1

2019 ◽  
pp. 78-108
Author(s):  
Дмитрий Евгеньевич Афиногенов
Keyword(s):  
New Testament ◽  
Historical Context ◽  
Language Usage ◽  
Biblical Exegesis ◽  
The Bible ◽  
The New Testament ◽  
Correct Application

Трактат 1 из сборника «Амфилохии» св. патр. Фотия на примере истолкования конкретных мест из Библии объясняет методологию библейской экзегезы вообще. Во внимание должен приниматься не только богословский или исторический контекст, но также чисто филологические аспекты: семантика, интонация, языковой узус Нового Завета и Септуагинты, возможные разночтения и т. д. Патриарх убеждён, что при правильном пользовании этим инструментарием можно объяснить все кажущиеся противоречащими высказывания Св. Писания таким образом, что они окажутся в полном согласии друг с другом. The first treatise from «Amphilochia» by the St. Patriarch Photios expounds the general principles of the biblical exegesis on a specific example of certain passages from the Bible. It is not just the theological or historical context that has to be taken into consideration, but also purely philological aspects, such as semantics, intonation, the language usage of the New Testament and Septuagint, possible variant readings etc. The Patriarch is convinced, that the correct application of these tools makes it possible to perfectly harmonize all seemingly contradictory statements of the Scriptures.

How American Newspaper Comic Strips Portray God, Angels, and Humans

2020 ◽  
pp. 398-413
Author(s):  
Leonard Greenspoon
Keyword(s):  
Twentieth Century ◽  
Popular Culture ◽  
New Testament ◽  
Religious Identity ◽  
Online Media ◽  
Comic Strip ◽  
Comic Strips ◽  
The Bible ◽  
Biblical Texts

The comic strip as a mainstay of print and more recently online media is an American invention that began its development in the last decades of the 1800s. For many decades in the mid-twentieth century, comic strips were among the most widely disseminated forms of popular culture. With their succession of panels, pictures, and pithy perspectives, comics have come to cover an array of topics, including religion. This chapter looks at how the Bible (Old and New Testament) figures in comic strips, focusing specifically on three areas: the depiction of the divine, renderings of specific biblical texts, and how comic strips can function as sites in which religious identity and controversies play out. Relevant examples are drawn from several dozen strips. Special attention is also paid to a few, like Peanuts and BC, in which biblical imagery, ideology, and idiom are characteristically portrayed in distinctive ways.

Christ as Yogi: The Jesus of Vivekananda and Modern Hinduism

2021 ◽  
Vol 90 (1) ◽  
pp. 117-140
Author(s):  
David J. Neumann
Keyword(s):  
New Testament ◽  
Advaita Vedānta ◽  
Advaita Vedanta ◽  
The West ◽  
The Bible ◽  
The New Testament ◽  
Modern Hinduism ◽  
Swami Vivekananda

AbstractSwami Vivekananda was the most influential pioneer of a Yogi Christ, illustrating well over a century ago how the life and teachings of Jesus might be incorporated within a larger Hindu worldview—and then presented back to Western audiences. Appropriation of Jesus, one of the central symbols of the West, might be viewed as the ultimate act of counter-Orientalism. This article begins by providing a brief biography of Vivekananda and the modern Hinduism that nurtured him and that he propagated. He articulated an inclusivist vision of Advaita Vedanta as the most compelling vision of universal religion. Next, the article turns to Vivekananda's views of Christianity, for which he had little affection, and the Bible, which he knew extraordinarily well. The article then systematically explores Vivekananda's engagement with the New Testament, revealing a clear hermeneutical preference for the Gospels, particularly John. Following the lead of biblical scholars, Vivekananda made a distinction between the Christ of the Gospels and the Jesus of history, offering sometimes contradictory conclusions about the historicity of elements associated with Jesus's life. Finally, the article provides a detailed articulation of Vivekananda's Jesus—a figure at once familiar to Christians but, in significant ways, uniquely accommodated to Hindu metaphysics. Vivekananda demonstrated a robust understanding and discriminating use of the Christian Bible that has not been properly recognized. He deployed this knowledge to launch an important and long-lived pattern: an attractive, fleshed out depiction of Jesus of Nazareth, transformed from the Christian savior into a Yogi model of self-realization. Through his efforts, Jesus became an indisputably Indian religious figure, no longer just a Christian one. The Yogi Christ remains a prominent global religious figure familiar to Hindus, Christians, and those of other faiths alike.

Be Ye Speakers of, and Listeners to, the Word: The Promotion of Biblical Engagement through Encountering the Scriptures Read Aloud

2017 ◽  
Vol 129 (4) ◽  
pp. 149-157
Author(s):  
Cherryl Hunt
Keyword(s):  
New Testament ◽  
Reading Aloud ◽  
Read Aloud ◽  
Performance Criticism ◽  
The Bible ◽  
Form Part ◽  
The New Testament

Ordinary Christians’ responses to a dramatized reading of the New Testament, together with reflection on research in the area of performance criticism, suggests that understanding of the Bible and spiritual encounter with its texts may be promoted by the reading aloud of, and listening to, substantial portions of the Bible in an unfamiliar format; this might be found in a dramatized presentation and/or a previously unencountered translation. This practice should form part of any programme designed to promote biblical engagement within churches.

Soteria

1953 ◽  
Vol 6 (4) ◽  
pp. 406-416
Author(s):  
R. McL. Wilson
Keyword(s):  
New Testament ◽  
Jesus Christ ◽  
Good News ◽  
Early Church ◽  
The Bible ◽  
The World ◽  
The New Testament ◽  
In Christ ◽  
Love Of God ◽  
Wrath Of God

In the Gospel according to St. John it is written that ‘God so loved the world, that he gave his only begotten Son, that whosoever believeth in him should not perish, but have ever-lasting life. For God sent not his Son into the world to condemn the world; but that the world through him might be saved.’ In these familiar words is summed up the message of the Bible as a whole, and of the New Testament in particular. In spite of all that may be said of sin and depravity, of judgment and the wrath of God, the last word is one not of doom but of salvation. The Gospel of our Lord Jesus Christ is a Gospel of salvation, of deliverance and redemption. The news that was carried into all the world by the early Church was the Good News of the grace and love of God, revealed and made known in Jesus Christ His Son. In the words of Paul, it is that ‘God was in Christ reconciling the world to Himself’.

Useful Foils: Lessons Learned From Jews in John Wyclif's Call for Church Reform

2001 ◽  
Vol 7 (2) ◽  
pp. 125-145
Author(s):  
Ian Christopher Levy
Keyword(s):  
New Testament ◽  
Fourteenth Century ◽  
Jewish History ◽  
Lessons Learned ◽  
Church Reform ◽  
The Bible ◽  
The New Testament ◽  
John Wyclif

AbstractAs an ardent advocate for Church reform in the late fourteenth century, John Wyclif found in Jewish history and practices a wealth of material upon which to draw when chastising the present Christian clerical class. Wyclif likens modern friars and prelates to the Jews of the Bible, and concludes that in their avarice and zeal for unscriptural human traditions they have in fact have proven themselves even greater enemies of Christ than the Jews themselves. Though Jews are consistently used as foils, they are not the recipients of gratuitous epithets. Noteworthy is the fact that Wyclif most often employs the term perfidia when speaking of Christian clerics rather than Jews. When he does speak of avarice, treachery, and murder on the part of the Jews those occasions are largely limited to the clerical class, and then in an effort to admonish the Christian clergy of his own day. As Wyclif read the New Testament accounts of Christ and the apostles, thereby forming his vision of an ideal Church, so he read of their adversaries and accepts them as the model for all who oppose his idealized Church.

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