WAJAH KERAHIMAN ALLAH DALAM PERJANJIAN LAMA

2018 ◽  
Vol 15 (8) ◽  
pp. 74-81
Author(s):  
Agustinus Supriyadi
Keyword(s):  
Everyday Life ◽  
Old Testament ◽  
Jesus Christ ◽  
The Earth ◽  
The People ◽  
God's Love ◽  
The Face ◽  
History Of ◽  
The Universe

The theme is taken for this Jubilee is "Compassionate like God - Like the Merciful Father" (Lk 6:36).God is essentially show mercy, even declared himself the Almighty through His mercy. We must realize that God's mercy was not a sign of weakness, but a sign of power. Since the Old Testament, God invites each individual to reflect on his mercy, as proclaimed by the prophet Zephaniah. God has to get rid of the punishment that fell upon His people (Zephaniah 3:15). God is also present in the midst of His people (Zephaniah 3:17) expressed his compassion and solidarity. Moreover, God refurbish the people with His love (Zephaniah 3:17). God's mercy is transformed and entered into the history of mankind, in the person of Jesus Christ. He is the perfect face of God's mercy. Finally, everyone is called to show the face of the compassion of God through everyday life. God's love is so great that it revealed first of the works of creation. His love for man revealed in action by creating the universe and it is all provided for humans. Because after all there (the earth and its contents) God created man in the image of Himself.

scholarly journals Izolacja a obóz koncentracyjny. Prolegomena

2021 ◽  
Vol 60 ◽  
pp. 66-81
Author(s):  
Arkadiusz Kurek
Keyword(s):  
Everyday Life ◽  
International Cooperation ◽  
Women Prisoners ◽  
Human Being ◽  
The Earth ◽  
The People ◽  
The Family ◽  
The Face ◽  
Family Home ◽  
Camp Life

Everyone is created to live in a herd, a group of people with whom they build a community. The community may be the family home, friends, acquaintances from work, the backyard or eventhe street. We feel better when we meet other people. When modern man speaks of isolation, he thinks only of closing himself off at home, peace and quiet, lack of contact with his family or going off into the unknown. He does not think of the forced isolation that prevailed among people in wartime. It determined everyday life, changed people’s values and dehumanised them. The worst was the camp isolation, which took people by surprise. No one expected that someone could deprive people of their lives, away from family and friends. Isolation can be divided into sectors: internal and external. With time it is possible to get out of it. A person’s attitude and the presence of other helpful people can help. People in the camp escaped isolation in different ways. The longing for love, the touch of another human being, tenderness and a smile had different faces. One of the themes of camp life was children going to slaughter. They did not realise that they would disappear from the face of the earth together with their parents. Smiling, carefree children were not afraid of anything, they felt no fear or exclusion. International cooperation was the order of the day in many camps. Although the women did not know the language, they used gestures, similar expressions. Each of the women prisoners sensed their fate and therefore needed each other’s help. No matter what country the prisoners came from, no matter what part of Europe, they all fought to survive. For many of them the camp became a home, where relationships proved beneficial. The escape from camp “happiness” was all-day work outside the camp. Prisoners would go out on purpose to do hard work in the fi elds, digging pits, in order not to see what was going on in the camp. The variety of isolation is beyond comparison. It is possible to live in isolation, to have contact with others, but to be well aware that one day normality will return. The people in the camp also had hope, but they knew that this hope could end rather quickly for them — in the crematorium.

scholarly journals Mochammad Natsir dan Pemikiran Ekonomi Ummat 1950-1960

2018 ◽  
Vol 19 (2) ◽  
pp. 409-434
Author(s):  
Imas Emalia
Keyword(s):  
Economic Development ◽  
The Political ◽  
Political Discussion ◽  
History Of Thought ◽  
The Earth ◽  
The People ◽  
The Face ◽  
History Of ◽  
Islamic Economic ◽  
Economic Thinking

Abstract This article is intended as an attempt to reconstruct the history of thought from a figure of the famous politician who is soft, firm, and islamic behave, Mochammad Natsir. His thoughts about the economy of the Muslims is as his fight in Indonesia people’s destinies take notice, especially Muslims. During his life in pursuit of economic Natsir Mochammad Muslims either when he politicking, of community, and preaching. Related to the economic development of this Ummah, Mochammad Natsir championed economic development via the Ummah Party Mayumi, the largest Islamic Ummah as the party at the time. In discussing character Mochammad Natsir, has always been in the political discussion, whether its action in politics or also his idea about politics that inevitably associated with Islam, very little discussion about his thinking in the field of Economics, but it turns out that economics is concerned Natsir Mochammad Ummah, generally the people of Indonesia. His thoughts on the economy is very inspiring and uplifting for the people of Indonesia to be able to maintain his life struggling to avoid poverty, squalor, misery, and suffering due to the behavior of those who blackmail her life wander the property. His idea about Islamic economic development Mochammad Natsir Ummah who looks at and strive to let the Muslims during the post-revolution until the 1960 's can live peaceful, prosperous, far from suffering, poverty, misery, and always pay attention to the messages from the teachings of Islam. Message from thinking this is about Mochammad Natsir human duty to care for and respect each other, because that is the nature of a human being as an independent creature who had to work hard in the face of the Earth to avoid poverty. This paper, entitled "the Economic Thinking and Natsir Mochammad Ummah 1950-1960".---Abstrak Makalah ini dimaksudkan sebagai usaha merekonstruksi sejarah pemikiran dari seorang sosok politikus terkenal yang lembut, tegas, dan islami, yakni Mochammad Natsir. Pemikirannya tentang ekonomi ummat adalah sebagai perjuangannya dalam memperhatikan nasib rakyat Indonesia, terutama ummat Islam. Selama hidupnya Mochammad Natsir memperjuangkan ekonomi ummat baik ketika ia berpolitik, bermasyarakat, dan berdakwah. Terkait dengan pembangunan ekonomi ummat ini, Mochammad Natsir memperjuangkan pembangunan ekonomi ummat melalui Partai Mayumi, sebagai partai ummat Islam terbesar saat itu. Dalam membahas tokoh Mochammad Natsir, selama ini selalu pada pembahasan politik, baik kiprahnya dalam berpolitik atau juga pemikiran-pemikirannya tentang politik yang pasti dikaitkan dengan Islam, sangat sedikit pembahasan tentang pemikirannya di bidang ekonomi, padahal ternyata Mochammad Natsir sangat memperhatikan ekonomi ummat Islam, umumnya rakyat Indonesia. Pemikirannya tentang ekonomi sangat memberikan inspirasi dan semangat bagi rakyat Indonesia untuk dapat berjuang mempertahankan hidupnya yang terhindar dari kemiskinan, kemelaratan, kesengsaraan, dan penderitaan akibat perilaku pemerasan dari mereka yang hidupnya bergelimang harta. Untuk itu makalah ini akan menyoroti Pemikiran Mochammad Natsir tentang pembangunan ekonomi ummat yang memandang dan mengusahakan agar umat Islam pada periode pasca revolusi sampai tahun 1960 dapat hidup damai, sejahtera, jauh dari penderitaan, kemiskinan, kesengsaraan, dan senantiasa memperhatikan pesan-pesan dari ajaran agama Islam. Pesan dari pemikiran Mochammad Natsir ini adalah tentang tugas manusia untuk menjaga dan menghormati sesamanya, karena itu  adalah fitrah seorang manusia sebagai makhluk yang merdeka yang harus bekerja keras di muka bumi untuk menghindari kemiskinan. Makalah ini berjudul “Mochammad Natsir dan Pemikiran Ekonomi Ummat 1950-1960”.

Reinterpretasi Ayat-ayat “Kekerasan”

2018 ◽  
Vol 3 (1) ◽  
pp. 93-103
Author(s):  
Lina Aniqoh
Keyword(s):  
Historical Context ◽  
Moral Values ◽  
Textual Interpretation ◽  
The Earth ◽  
The People ◽  
Double Movement ◽  
The Face

This paper seeks to elaborate on the textual interpretation of Q.S Muhammad verse 4 and Q.S at Taubah verse 5. These two verses are often employed by the extremist Muslim groups to legitimize their destructive acts carried out on groups considered as being infidels and as such lawfully killed. The interpretation was conducted using the double movement hermeneutics methodology offered by Fazlur Rahman. After reinterpretation, the two verses contain moral values, namely the war ordered by God must be reactive, fulfill the ethics of "violence" and be the last solution. Broadly speaking, the warfare commanded in the Qur'an aims to establish a benefit for humanity on the face of the earth by eliminating every crime that exists. These two verses in the contemporary socio-historical context in Indonesia can be implemented as a basis for combating the issue of hoaxes and destructive acts of extremist Muslim groups. Because both are crimes and have negative implications for the people good and even able to threaten the unity of mankind.

The Reformation of Prophecy

2018 ◽  
Author(s):  
G. Sujin Pak
Keyword(s):  
Old Testament ◽  
Word Of God ◽  
Priesthood Of All Believers ◽  
Beliefs And Practices ◽  
The People ◽  
The Reformation ◽  
History Of ◽  
A Site ◽  
Developmental Analysis ◽  
Sacred History

The Reformation of Prophecy presents and supports the case for viewing the prophet and biblical prophecy as a powerful lens by which to illuminate many aspects of the reforming work of the Protestant reformers in the sixteenth and seventeenth centuries. It provides a chronological and developmental analysis of the significance of the prophet and biblical prophecy across leading Protestant reformers in articulating a theology of the priesthood of all believers, a biblical model of the pastoral office, a biblical vision of the reform of worship, and biblical processes for discerning right interpretation of Scripture. Through the tool of the prophet and biblical prophecy, the reformers framed their work under, within, and in support of the authority of Scripture—for the true prophet speaks the Word of God alone and calls the people, their worship and their beliefs and practices, back to the Word of God. The book also demonstrates how interpretations and understandings of the prophet and biblical prophecy contributed to the formation and consolidation of distinctive confessional identities, especially around differences in their visions of sacred history, Christological exegesis of Old Testament prophecy, and interpretation of Old Testament metaphors. This book illuminates the significant shifts in the history of Protestant reformers’ engagement with the prophet and biblical prophecy—shifts from these serving as a tool to advance the priesthood of all believers to a tool to clarify and buttress clerical identity and authority to a site of polemical-confessional exchange concerning right interpretations of Scripture.

Domestic Everyday Life, Manners, and Customs in the Ancient World

1876 ◽  
Vol 4 ◽  
pp. 364-415
Author(s):  
George Harris
Keyword(s):  
Everyday Life ◽  
Human Nature ◽  
Ancient World ◽  
The People ◽  
History Of

Thereis nothing which contributes more fully to throw light on the manners and habits of a people, or more forcibly to exhibit to us the tone of thought which prevailed among them, than the rites and ceremonies that they adopted connected with their religion. And the wilder and more extravagant the superstitions which in such a nation prevailed, the more strikingly do they evince the tone of thought and feeling that animated the people. Potent everywhere, and under whatever phase, as was the influence of these notions, they served in each case to develop the whole mind and character of the nation; as each passion, and emotion, and faculty, were exerted to the very utmost on a subject of such surpassing interest to them all. Imagination here, relieved from all restraint, spread her wings and soared aloft, disporting herself in her wildest mood; and the remoter the period to which the history of any particular country reaches, and the more barbarous the condition in which the people existed, the more striking, and the more extraordinary to us, appear the superstitions by which they were influenced. Human nature is by this means developed to the full, all its energies are exerted to the utmost, and the internal machinery by which its movements are impelled, is stimulated to active operation. We gaze with wonder and with awe upon the spectacle thus exhibited. However involuntarily, we respect a people—misguided and erring as they were—whose eagerness to follow whatever their conscience prompted, urged them to impose such revolting duties on themselves; while we regard, with pity and with horror, those hideous exploits which were the fruit of that misguided zeal.

Education as Arikara Spiritual Renewal and Cultural Evolution

2014 ◽  
Vol 54 (3) ◽  
pp. 303-322 ◽  
Author(s):  
KuuNUx TeeRIt Kroupa
Keyword(s):  
Deep Understanding ◽  
Cultural Development ◽  
Human Beings ◽  
Old People ◽  
New Beginning ◽  
The People ◽  
History Of ◽  
The Creation ◽  
First Time ◽  
The Universe

In May 2009, the Arikara returned to the land of their ancestors along the Missouri River in South Dakota. For the first time in more than a half century, a Medicine Lodge was built for ceremony. The lodge has returned from its dormant state to regain its permanent place in Arikara culture. This event will be remembered as a significant moment in the history of the Arikara because it symbolizes a new beginning and hope for the people. Following this historic event, Arikara spiritual leader Jasper Young Bear offered to share his experience and deep insight into Arikara thought: You have to know that the universe is the Creator's dream, the Creator's mind, everything from the stars all the way to the deepest part of the ocean, to the most microscopic particle of the creation, to the creation itself, on a macro level, on a micro level. You have to understand all of those aspects to understand what the lodge represents. The lodge is a fractal, a symbolic representation of the universe itself. How do we as human beings try to make sense of that? That understanding, of how the power in the universe flows, was gifted to us through millennia of prayer and cultural development… It is important for us to internalize our stories, internalize the star knowledge, internalize those things and make that your way, make that your belief, because we're going to play it out inside the lodge. It only lives by us guys interacting with it and praying with it and bringing it to life… We're going to play out the wise sayings of the old people… So you see that it's an Arikara worldview. A learning process of how the universe functions is what you're actually experiencing [inside the Medicine Lodge]. What the old people were describing was the functioning of how we believed the universe behaves. And we had a deep, deep understanding of what that meant and how it was for us. So that's what you're actually seeing in the Medicine Lodge.

Illegal Construction in Hanoi and Hanoi's Wards

2004 ◽  
Vol 3 (2) ◽  
pp. 337-369 ◽  
Author(s):  
David Koh
Keyword(s):  
State Power ◽  
The State ◽  
The People ◽  
The Face ◽  
History Of ◽  
State Boundaries ◽  
Urban Administration ◽  
Ability And Willingness

AbstractIn the drama of negotiation of state boundaries, the role of local administrators as mediators is indispensable. They mediate between state demands for more discipline and societal demands for more liberties. Their ability and willingness to enforce determines the extent of state power. They are a particular type of elites chosen by the state to administer; yet often they have an irrational and morally corrupt relationship with their subjects. The questions that arise then are: When do the local administrators decide to or not to enforce the rules? What considerations do they hold in the face of contradicting demands for their loyalties? This paper seeks answers to the above questions by examining state enforcement of its construction rules in Hanoi after 1975, in which the ward, a level of local administrators in the urban administration landscape, plays an important role in holding up (or letting down) the fences. I will examine the irrationality of the housing regime that led to widespread offences against construction rules, and then show why and how local administrators may or may not enforce rules. This paper comprises two parts. The first part outlines the nature and history of the housing regime in Vietnam and the situation of state provision of housing to the people. These provide the context in which illegal construction arises. Part Two looks at illegal construction in Hanoi chronologically, and focuses on important episodes. The theme that runs through this paper is the role of local administrators in the reality of illegal construction.

scholarly journals Struggling with christology: Apolinarius of Laodicea and st Gregory of Nyssa

Vox Patrum ◽  
2018 ◽  
Vol 68 ◽  
pp. 243-251
Author(s):  
Robin Orton
Keyword(s):  
Old Testament ◽  
Jesus Christ ◽  
Human Mind ◽  
Essential Elements ◽  
Adequate Account ◽  
Second Person ◽  
Gregory Of Nyssa ◽  
Significant Step ◽  
The Face ◽  
The Trinity

The argument in the 380s between Gregory and Apolinarius, as set out Gregory’s Antirrheticus adversus Apolinarium, can be seen as a significant step in the development of the Church’s Christological teaching. Apolinarius’s no­tion that the eternal Logos took the place of Jesus Christ’s human mind is de­signed to establish the unity of his person, by providing a basis for the ontic con­tinuity between the Second Person of the Trinity and Christ in his two natures. Commendably, he wants to counter any suggestion of separation between the hu­man and divine natures (“two Christs”), which he sees as inevitably leading to an “adoptionist” view of Christ as a “God-filled man”; that would put Christ on the same level as the Old Testament prophets and could not form the basis of an adequate soteriology. Gregory argues convincingly however that Apolinarius’s “enfleshed mind” Christology would mean that Jesus Christ was not fully hu­man and could not therefore save humankind. But in the face of Apolinarius’s challenge he cannot give an adequate account of Christ’s unity during his earthly career. He remains open to Apolinarius’s charge of a “divisive” Christology by in effect postponing the complete unity until after Christ’s glorification, when his divinity overwhelmed his humanity and removed all his human characteristics, in the same way as the water of the sea overwhelms a drop of vinegar dropped into it. On this basis he has, anachronistically but not unreasonably, been accused of taking a Nestorian view of Christ before his glorification and a monophysite one after it. Both Apolinarius’s stress on the unity of Christ and Gregory’s on the no­tion that ‘what is not assumed is not healed’ (Nazianzen’s phrase) were essential elements in what emerged seventy years later in the Chalcedonian definition.

scholarly journals Theophany in the Old Testament and its Interpretation in Aramaic Translations (The Concept of the Divine Word in the Targum)

2007 ◽  
pp. 27-37
Author(s):  
Dmytro V. Tsolin
Keyword(s):  
Old Testament ◽  
Epic Poetry ◽  
Material World ◽  
The World ◽  
Genesis 1 ◽  
History Of ◽  
Repeated Use ◽  
The Creation ◽  
The Universe ◽  
Experienced Researcher

Every reader of the Old Testament, both experienced researcher and newcomer, cannot fail to pay attention to one peculiarity in the presentation of the idea of ​​God: it is a harmonious (and, at times, amazing) combination of transcendence and immanence. The History of the Creation of the World (Genesis 1: 1 - 2: 3), which begins the first book of the Strictly Testament - Genesis - is an example of an exquisite prose genre with elements of epic poetry. In it, the Creator of the Universe appears to the Almighty, the Wise, and the All-Powerful, standing above the created world: Only one word of it evokes the material world from nothingness. This is emphasized by the repeated use of the formulas אלהים וימר / wa-yyo'mer 'ělohîm ("And Elohim said ...") and ויהי־כן / wa-yəhî khēn ("And so it became"). This use of two narrative constructs at the beginning and at the end of messages about the creative activities of God clearly emphasizes the idea of ​​reconciling the divine Word and being. God is shown here to be transcendental.

scholarly journals "Dictionary of the Chuvash Language" by N.I. Ashmarin as a Guardian of the Genetic Memory of the People: Linguoculturological Aspect

2020 ◽  
pp. 20-25
Author(s):  
Albina Fedorovna Myshkina ◽  
Inessa Vladimirovna Iadranskaia
Keyword(s):  
Everyday Life ◽  
Industrial Development ◽  
Psychological Type ◽  
Human Language ◽  
Amount Of Information ◽  
The People ◽  
History Of ◽  
Scientific Technical

The article is devoted to identifying the role of the «Dictionary of the Chuvash language» by N.I. Ashmarin in revealing the mental foundations of modern Chuvash and in determining the sociocultural and psychological type of character of the Chuvash. The relevance of the study is due to the fact that during the period of globalization and universalization of cultures, the return to the original values of the nation, the search for individual-folk traits of a person's character in his worldview and lifestyle, which is most clearly recorded in his language, is of great importance. The human language retains a large amount of information that contributes to its spiritual, scientific, technical and industrial development. Therefore, the analysis of vocabulary also contributes to the study of the history of the development of man, people, nation, humanity. The purpose of the research is to study the socio-historical, cultural and ethical information enshrined in the vocabulary of the people and recorded in this dictionary. The principles of methodology, that reflect elements of conceptology, hermeneutics and general philology are used in the study. It is concluded that the Chuvash language (more broadly, the Chuvash culture) is an integral part of the ancient Turkic world, therefore research in this direction expands the framework of understanding the philosophy, history, theology and everyday life of the Chuvash people.

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