scholarly journals Penafsiran Amilenialisme & Teologi Kovenan Dalam Memahami Alkitab

2020 ◽  
Vol 5 (2) ◽  
pp. 1-23
Author(s):  
Philip Suciadi Chia ◽  
Juanda Juanda
Keyword(s):  
Old Testament ◽  
Covenant Theology ◽  
Church Fathers ◽  
Book Of Revelation ◽  
Garden Of Eden ◽  
The Bible ◽  
God's People ◽  
Theological Understanding ◽  
Relationship Of ◽  
The Church

There are various choices in understanding the Bible to become dogma in a church. Whether it was built based on a guide from the Bible and the traditions of the apostles or church fathers, to those who only focus on the Bible. Those based only on the Bible also have their own uniqueness. Amillennialism believes that the church is in the entire Old Testament. Paul, for example, uses the church that leads to Israel (Gal. 6:16). In addition, the remnants of the Israelites in the OT were said to be the church (Acts 7:38). The church is already in the OT with the election of the nation of Israel to be God's people. Even further, followers of amillennialism believe that the church existed in the garden of Eden. Covenant theology bases its theological understanding and the study of the Bible is based on three covenants namely the work agreement, redemption and grace. Covenant theology can be said to be a new theology, not even in the days of the church fathers. Even so, Augustine did mention the relationship of Adam, who at first, stood before God as a covenant. The exposition of the book of Revelation, according to the Covenant Theologian, is based on the method of progressive parallelism which is divided into seven parts. The seven parts are parallel with each other. Each section also reveals a certain progression in the process of eschatology. Although the book of Revelation is divided into seven parts, it should not only pay attention or focus on one part, but should appreciate all parts of the book of Revelation as a whole. Abstrak Indonesia Ada aneka pilihan di dalam memahami Alkitab untuk bisa menjadi dogma dalam sebuah gereja. Entah yang dibangun berdasar perpanduan dari Alkitab dan tradisi para rasul atau bapa gereja, hingga yang hanya fokus kepada Alkitab semata. Yang mendasarkan pada Alkitab saja, juga memiliki keunikannya masing-masing. Kaum amilenialisme meyakini bahwa gereja sudah ada di dalam seluruh Perjanjian Lama. Paulus, contohnya, memakai gereja yang mengarah kepada Israel (Gal. 6:16). Di samping itu, sisa-sisa orang Israel di dalam PL dikatakan sebagai gereja (Kis. 7:38). Gereja sudah ada di dalam PL dengan pemilihan bangsa Israel menjadi umat Allah. Bahkan lebih jauh lagi, penganut amilenialisme percaya bahwa gereja sudah ada ketika di taman Eden. Teologi kovenan mendasarkan pemahaman teologis maupun penelahaan Alkitabnya berdasarkan dari tiga perjanjian yaitu perjanjian kerja, penebusan dan anugerah. Teologi perjanjian dapat dikatakan suatu teologi yang baru, bahkan belum ada pada masa bapa-bapa gereja. Meskipun demikian, Agustinus memang pernah menyinggung hubungan Adam, yang pada mulanya, berdiri di hadapan Allah sebagai perjanjian. Eksposisi kitab Wahyu, menurut Teolog Kovenan, didasarkan pada metode paralelisme progresif yang terbagi menjadi tujuh bagian. Ketujuh bagian tersebut bersifat paralel satu dengan lainnya. Masing-masing bagian juga menyingkapkan akan progresivitas tertentu dalam proses eskatologi. Meskipun kitab Wahyu terbagi atas tujuh bagian, namun tidak boleh hanya memperhatikan atau terfokus pada satu bagian saja, tetapi hendaknya menghargai semua bagian dalam kitab Wahyu sebagai keseluruhan.

scholarly journals The Creation Narratives in the Western and Greek-Orthodox Theology of the 20th Century

2014 ◽  
Vol 6 (3) ◽  
pp. 460-472
Author(s):  
Alexandra Palantza
Keyword(s):  
20Th Century ◽  
Old Testament ◽  
Church Fathers ◽  
Greek Orthodox ◽  
The Bible ◽  
God's Word ◽  
The Creation ◽  
Book Of Genesis ◽  
Theological Thought ◽  
The Church

Abstract The Book of Genesis offers not only to Israel but also to its neighbors the reason for their existence1. In western theological thought, W. Eichrodt’s Theology of the Old Testament and Cl. Westermann’s Commentary on Genesis are two of the most important works, which are distinguished because of their method and the expression of their theological perspectives on the topic “creation narratives”. In contrast to Western theologians, Greek-Orthodox Theologians inherited their tradition of interpretation from the Church Fathers. Eastern Theology has seen the topic of interpreting the Bible as an unbreakable whole, containing God’s word and action for the salvation of humankind. Any differences between them are caused by another perspective and ecclesiastical tradition.

Learning to Pray by Singing

2021 ◽  
Vol 54 (2) ◽  
pp. 113-121
Author(s):  
Stefan Klöckner
Keyword(s):  
New Testament ◽  
Old Testament ◽  
Church Fathers ◽  
Gregory The Great ◽  
The Bible ◽  
Christian Perspective ◽  
The New Testament ◽  
Canonical Order ◽  
The Individual ◽  
The Church

Gregorian chants are mostly based on Old Testament texts, predominantly from the Psalms. Decisive for their interpretation in the light of the New Testament are texts of the Church Fathers (Augustine, Gregory the Great, etc.). The texts often do not follow their canonical order in the Bible, but were primarily compiled on the basis of broader associations. Hence, it is not uncommon for new content references to emerge that are committed to a Christian perspective, emotionally and theologically very bold. This article describes an imaginary ‘Gregorian Composition Workshop’: the individual ‘chambers’ include compiling texts, the choice of a suitable mode and melody, as well as the most refined rhythmic differentiations. The final piece, through its unique quality as the ‘sounding word of Holy Scripture’ permits an intensive view of the spirituality of the ninth and tenth centuries, and a realistic understanding of the Psalms as the basis of Christian existence.

scholarly journals HIDUP DALAM KERAGAMAN: MASALAH DAN WAWASAN KERAGAMAN

2020 ◽  
Vol 3 (1) ◽  
pp. 54-72
Author(s):  
Barnabas Ludji
Keyword(s):  
Old Testament ◽  
Text Messages ◽  
Human Beings ◽  
Ethical Perspective ◽  
Theology Of Religions ◽  
The Bible ◽  
God's People ◽  
The Republic ◽  
Biblical Perspective ◽  
The Church

As God's people, the church needs to realize that diversity is an essential nature of the Unitary State of the Republic of Indonesia. Efforts to homogenize nations that are diverse in race, ethnicity, culture, and religion must be seen as efforts to divide the nation. Therefore religions in Indonesia, especially the Church of God must really be a motivator and encourage their citizens to be truly aware of the diversity of the nation and take part in fostering a lifeof life that respects diversity and tolerates life with fellow human beings with everything attached to himself, including his religion and culture. In connection with the above, the church leaders and theologians must really try to find an understanding of faith that encourages people to accept differences and be able to build a tolerant life together. Efforts in that direction can be built through the perspectives of all fields of theological studies. This paper contains efforts to build a tolerant shared life from a systematic perspective. Theology of Religions and the Biblical (Old Testament). The dogmaticperspective sees two basic needs, namely to nurture and increasingly take root in the faith of church members, and the need to determine attitudes towards the presence of other religious life together. Without forgetting the universal nature of religion as an expression of religious awareness. From an ethical perspective feel the need to develop global ethics that are universal. From the perspective of the science of religions, it is necessary to highlight the verses of the Scriptures possessed by each religion that is universal. While the Biblical perspective sees the importance of Christians understanding their holy books diachronically and holistically. Because improper ways of understanding the Bible make possible the birth of exclusive fundamentalists. Central themes, such as love, justice, truth, peace, redemption, goodness, and life are believed to be from God, all of which are universal. All biblical texts, if understood, diachronically, then the text messages are the central themes already mentioned.

Canons to the Left of Him: Brevard Childs, his Critics, and the Future of Old Testament Theology

1997 ◽  
Vol 50 (1) ◽  
pp. 1-38 ◽  
Author(s):  
Iain Provan
Keyword(s):  
Old Testament ◽  
18Th Century ◽  
Biblical Theology ◽  
Point Of View ◽  
The Bible ◽  
The Difference ◽  
Probable Origin ◽  
The Individual ◽  
The Relationship ◽  
The Church

It is well known that the seeds from which the modern discipline of OT theology grew are already found in 17th and 18th century discussion of the relationship between Bible and Church, which tended to drive a wedge between the two, regarding canon in historical rather than theological terms; stressing the difference between what is transient and particular in the Bible and what is universal and of abiding significance; and placing the task of deciding which is which upon the shoulders of the individual reader rather than upon the church. Free investigation of the Bible, unfettered by church tradition and theology, was to be the way ahead. OT theology finds its roots more particularly in the 18th century discussion of the nature of and the relationship between Biblical Theology and Dogmatic Theology, and in particular in Gabler's classic theoreticalstatementof their nature and relationship. The first book which may strictly be called an OT theology appeared in 1796: an historical discussion of the ideas to be found in the OT, with an emphasis on their probable origin and the stages through which Hebrew religious thought had passed, compared and contrasted with the beliefs of other ancient peoples, and evaluated from the point of view of rationalistic religion. Here we find the unreserved acceptance of Gabler's principle that OT theology must in the first instance be a descriptive and historical discipline, freed from dogmatic constraints and resistant to the premature merging of OT and NT — a principle which in the succeeding century was accepted by writers across the whole theological spectrum, including those of orthodox and conservative inclination.

Manichaeism and Gnosticism in the Papyri

2011 ◽  
pp. 622-643
Author(s):  
Cornelia Römer
Keyword(s):  
Old Testament ◽  
Decisive Role ◽  
Religious Movements ◽  
Late Antique ◽  
Church Fathers ◽  
Religious Groups ◽  
Christian Church ◽  
The People ◽  
The Right ◽  
The Church

The church fathers were appalled in particular by the Gnostics' condemnation of creation. But the fact that much of their teaching was in many respects not so far from Christian dogma must have disturbed the advocates of the “real” Christian church. In some of these Gnostic systems, Christ was the main savior figure; in others, it was the forefathers of the Old Testament who guaranteed salvation; in Manichaeism, it was the new Messenger of Light, the apostle Mani, who, coming after Christ, would finally give the right revelation to the people and excel Christ in doing so. This article deals with religious groups such as these as they existed in Egypt in the Roman and late antique periods. Papyrology has played a decisive role in our understanding of the religious movements of the first centuries ce in Egypt and elsewhere in the Mediterranean.

scholarly journals “Varii errores qui ab origine mundi emerserunt”. The semantic scope of the term “heresy” in Philastrius’ of Brescia Diversarum hereseon liber

Vox Patrum ◽  
2018 ◽  
Vol 68 ◽  
pp. 315-325
Author(s):  
Mariusz Szram
Keyword(s):  
Old Testament ◽  
Way Of Life ◽  
Moral Issues ◽  
Rule Of Faith ◽  
Early Christian ◽  
The Bible ◽  
Or Practice ◽  
History Of ◽  
The Church ◽  
Semantic Scope

The bishop of Brescia, Philastrius, author of the first Latin catalogue of he­resies, written between 380 and 388, presented in his treaty an extremely large number of heterodox movements: 28 within Judaism and 128 in early Christianity. This comes as a result of a wide understanding of the term heresis. For Philastrius this term was synonymous with the term error, recognized as any deviation from the universal truth in the history of the world, inspired by Satan as “the father of lies”, ocurring primarily in Judaism and Christianity. Among the early Christian views defined by the bishop of Brescia as heresy five groups can be distinguished. The first group includes mainly the erroneous views on fundamental theological questions contained in the rule of faith, such as the concept of a creator God and saviour Jesus Christ. The second set of he­resies, closely related with the previous one, contains the erroneous doctrines of anthropology, such as questioning the resurrection of the human body or the view of the materiality of the human soul. The third group includes the views related to the misinterpretation of Scripture, especially exaggerated literal interpretations of the texts of the Old Testament, as well as the cosmological views which do not agree with descriptions contained within the Bible. The fourth group contains the moral issues related to the based on laxism or rigorism way of life, as well as to the attitude of lack of deference to the laws of the Church, but non-threatening the primary truths of the Christian faith. The fifth group of heresies includes the movements defined by the authors of the late patristic period as a schizm, while the term schisma is not at all used by the bishop of Brescia in his work. The semantic scope of the term heresis in Philastrius’ treaty went beyond the noncompliance with the regula fidei. According to the bishop of Brescia each offense – whether in doctrinal teaching or practice of life, as well as with regard to the understanding of the text of Scripture – is a heresy because it offends God and the Church. Therefore, in Philastrius opinion one should not differentiate between superior and minor error, but equally condemn them as attitudes directed against God as the Father of Truth.

The Church of the Reigning Lord

1948 ◽  
Vol 1 (1) ◽  
pp. 66-73
Author(s):  
R. Stuart Louden
Keyword(s):  
New Testament ◽  
Old Testament ◽  
Christian Theology ◽  
The Bible ◽  
Biblical Scholarship ◽  
The New Testament ◽  
Pauline Epistles ◽  
History Of ◽  
Four Square ◽  
The Church

We can trace a revival of theology in the Reformed Churches in the last quarter of a century. The new theological interest merits being called a revival of theology, for there has been a fresh and more thorough attention given to certain realities, either ignored or treated with scant notice for a considerable time previously.First among such realities now receiving more of the attention which their relevance and authority deserve, is the Bible, the record of the Word of God. There is an invigorating and convincing quality about theology which is Biblical throughout, being based on the witness of the Scriptures as a whole. The valuable results of careful Biblical scholarship had had an adverse effect on theology in so far as theologians had completely separated the Old Testament from the New in their treatment of Biblical doctrine, or in expanding Christian doctrine, had spoken of the theological teaching of the Synoptic Gospels, the Pauline Epistles, the Johannine writings, and so on, as if there were no such thing as one common New Testament witness. It is being seen anew that the Holy Scriptures contain a complete history of God's saving action. The presence of the complete Bible open at the heart of the Church, recalls each succeeding Christian generation to that one history of God's saving action, to which the Church is the living witness. The New Testament is one, for its Lord is one, and Christian theology must stand four-square on the foundation of its whole teaching.

The Giant and the Underdog

Philotheos ◽  
2020 ◽  
Vol 20 (2) ◽  
pp. 240-259
Author(s):  
Aleksandar Danilović ◽  
Keyword(s):  
General Education ◽  
Religious Education ◽  
Role Models ◽  
Church Fathers ◽  
Ancient Greek ◽  
Sports Events ◽  
The Bible ◽  
Hebrew Version ◽  
David And Goliath ◽  
The Church

The story of David and Goliath is one of the most famous biblical stories. It had an impact on many branches of contemporary art. It is also an inevitable part of religious education and general education in all schools. Knowing the fact that the Church Fathers have an essential part in the lives of many Christians today (in the Orthodox Church, they were role models from the very beginning), it is interesting to see how did they, these original theologians, read and interpret the story of David and Goliath. Was it for them, in the time when the Bible was the most sacred book for all, important as it is for us today? Did people during the sports events of that time talk on the markets about the underdog who struck the giant? Additionally, if one looks at the ancient Greek and Hebrew text, one will find out that the Hebrew version, which was used as the source for most modern translations, is 40% longer than the Greek one. Could the works of the Fathers help us to determine which version of the story is the Holy Scripture for Christians today?

The Vocabulary of the Septuagint and the Church Fathers

2021 ◽  
pp. 117-132
Author(s):  
Gilles Dorival
Keyword(s):  
Old Testament ◽  
Church Fathers ◽  
The New Testament ◽  
Doctrine Of The Trinity ◽  
Ex Nihilo ◽  
Hapax Legomenon ◽  
Creation Of Matter ◽  
The Church ◽  
The Trinity

The role of the Septuagint in the building of the Christian identity during the first Christian centuries is more important than it is generally said. The word ‘testament’ or ‘covenant’, for example, comes from the Septuagint, via the New Testament. The Greek and Latin liturgies are filled with references to the Septuagint. The same is true in the case of the Christian spirituality: for instance, the concept of the Christian life as a migration comes from the Septuagint. The Christian hermeneutics is indebted to the Greek Bible: even if knowledge of the allegorical method comes from the Greek philosophers (and Philo), support could be found for it in the verses of the Greek Bible. Finally, the theological vocabulary of the Christians was founded upon the Greek Bible. For instance, in the case of the doctrine of the Trinity, the word ‘person’ comes from the Septuagint. Furthermore, some passages of the Greek translation gave rise to theological interpretations which are not possible on the grounds of the Hebrew text. In Gen 1:2, the Septuagint reads ‘the earth was invisible and unorganized’ and this came to be quoted both in support of the creation of matter ex nihilo. In Exod 17:16, where the Hebrew has a difficult hapax legomenon, the Greek speaks about the ‘hidden hand’ with which the Lord makes war against Amalek; this ‘hidden hand’ played a role in the Christian doctrine of the Logos, which is hidden in the Old Testament.

scholarly journals Mystifying moments in Bible interpretation: An exploration of some implied backgrounds to three kinds of unusual Bible readings

2017 ◽  
Vol 73 (3) ◽  
Author(s):  
Christoffel Lombaard
Keyword(s):  
Old Testament ◽  
Home Country ◽  
Garden Of Eden ◽  
Medical Practitioners ◽  
Adam And Eve ◽  
The Bible ◽  
Cultural Conditions ◽  
Direct Support ◽  
Bible Interpretation ◽  
To Come

This contribution is part of a series on Methodology and Biblical Spirituality. In this, the fourth contribution, the scope is widened; more practical-analytically oriented, three thoroughly different but nevertheless all unusual kinds of interpretations of the Bible are described, characterised and contextualised. Namely:• In order to explain what are perceived as textual anomalies, some Old Testament authors have been described by US-based medical practitioners as having suffered psychiatric dysfunctions.• The Garden of Eden from Genesis 2 and further has been located by a recently diseased Nigerian scholar as having been in her home country, with a Nigerian race having been the predecessors of biblical Adam and Eve.• Rastafarians, primarily Jamaica-based, regard marijuana as a holy herb and find direct support for their religious use of this plant in the Bible.However strange such ‘mystifying’ interpretations may seem within the theological mainstreams of Judeo-Christianity, there is more to these kinds of interpretations than simple whim. Certain cultural conditions along with personal, particularly spiritual, commitments enable these interpretations, which must be taken seriously in order to come to a fuller understanding of the text–interpreter dynamic. These then can cast at least some form of reflective light on the more usual current biblical-interpretative mainstreams within Judeo-Christianity, posing in a new light the question of what constitutes legitimate interpretations, also within mainstream interpretations, as religiously inclined people try to live their lives in the light of Scripture.

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