scholarly journals DOES LEVITICUS 5:11–13 TEACH FORGIVENESS WITHOUT SHEDDING OF BLOOD?

2019 ◽  
Vol 7 (1) ◽  
pp. 2045-2049
Author(s):  
Youssry Gurguis
Keyword(s):  
People Of God ◽  
The Poor ◽  
The People ◽  
The Difference ◽  
The Way

Introduction: Leviticus chapter 5 is concerned with the trespass-offering. The difference between the trespass offering and the sin-offering most likely lay not so much in the sacrifices themselves, and the management of them, as in the occasions of the offering of them. They were both intended to make atonement for sin; but the former was more general, this applied to some particular instances. Thus, concerning the trespass, if a man commits a sin: (i) In concealing his knowledge, when he is adjured (v. 1). (ii) In touching an unclean thing (v. 2, 3).  (iii) In swearing (v. 4). (iv) In embezzling the holy things (v. 14-16). (v) In any sin of infirmity (v. 17-19). Some other cases there are, in which these offerings were to be offered (chaps 6:2-4; 14:12; 19:21; Num. 6:12). And concerning the trespass-offerings, (i) Of the flock (v. 5, 6). (ii) Of fowls (v. 7-10). (iii) Of flour (v. 11-13; but chiefly a ram without blemish (v. 15, etc.). Method: This paper focuses on trespass offering of flour (v. 11-13). Provision is here made for the poor of the people of God, and the pacifying of their consciences under the sense of guilt. Those that were not able to bring a lamb might bring for a sin-offering a pair of turtle-doves or two young pigeons; however, if any were so extremely poor that they were not able to procure these so often as they would have occasion, they might bring a an ephah of fine flour for a sin offering, and this should be accepted. Therefore, it seems that the expense of the sin-offering was brought lower than that of any other offering, to teach the reader that no man's poverty shall ever be a bar in the way of his/her forgiveness. The poorest of all may have atonement made for them, if it be not their own fault. Furthermore, this paper seeks to find out whether the passage under consideration teaches that forgiveness can be obtained without the shedding of blood or not.

Die kerk in die Nuwe Testament

1995 ◽  
Vol 51 (3) ◽  
Author(s):  
G. M.M. Pelser
Keyword(s):  
New Testament ◽  
The Body ◽  
Body Of Christ ◽  
Way Of Life ◽  
People Of God ◽  
The Poor ◽  
The People ◽  
The New Testament ◽  
In Christ ◽  
The Church

The church in the New Testament The article explores the documents of the New Testament in search of the concept church' and finds that,  in a nutshell, the answers are as follows: the  Spirit-controlled, charismatic togetherness of people 'in Christ' (Paul); cross-bearing followers of Jesus (Mk); the people of God on their way through history (Lk-Ac); the faithful locked in battle with Satanic powers, but with the expectation of occupying the heavenly Jerusalem (Rv); the  community with which Christ became solidary, and which is heading for its heavenly place of rest (Reb); the poor but pious community, putting their faith into practice (Ja); the body of Christ in which his universal reign can be experienced (Col); the sphere in which salvation is  realized (Eph); disciples following Jesus as God-with us, experiencing the  rift between synagogue and church (Mt); friends and confidants of Christ, living at loggerheads with the synagogue (In); the household of God, governed by householders (Pastorals); and the socia-ly ostracized elect of God whose way of life should be a demonstration of their otherness as Christians (1 Pt).

scholarly journals Micro-Finance for Poor and Non-Poor Communities of Nepal

2018 ◽  
Vol 32 (2) ◽  
pp. 135-142 ◽  
Author(s):  
Chandra Prasad Dhakal
Keyword(s):  
Rural Areas ◽  
Economic Status ◽  
Economic Importance ◽  
Small Scale ◽  
Poor People ◽  
Socio Economic Status ◽  
The Poor ◽  
The People ◽  
The Difference ◽  
Poor Communities

 The micro-finance institutions are providing service to the people with the noble purpose to improve their socio-economic status which ultimately helps to reduce the poverty Nepal. In the Nepalese context, micro-finance institutions are providing the equal services to all people living in the remote and rural areas. The main objective of this study was to identify the economic importance of micro-finance institutions for poor and non-poor communities of Nepal. The study was conducted in Syangja district among the 385 beneficiaries of micro-finance. This study found that there was no significant association between the poor and non-poor people regarding the success of small scale business with the support of micro-finance, and increasing the amount of saving because p = .524 and .402 respectively which was greater than .05 significant levels. The difference could be observed in the increase in income level of poor and non-poor. Slight better improvement could be seen among the poor people, there was significant association between poor and non-poor because of p = .019.

Interview with Bishop Pedro Casaldaliga

1983 ◽  
Vol 12 (5) ◽  
pp. 13-13
Author(s):  
Jan Rocha
Keyword(s):  
Vatican Ii ◽  
Spanish Civil War ◽  
People Of God ◽  
The Poor ◽  
The People ◽  
Transnational Companies ◽  
The Rich ◽  
Index Index ◽  
Peasant Farmers ◽  
The Military

Bishop Pedro Casaldaliga is a tiny, slightly-built man with a husky voice and a sense of humour; a fervently religious man who burns with indignation when he talks about injustice, and shines with compassion when he talks about the sufferings of his people. He is also a poet, whose verses on liberation, the poor and the guerrilla struggles of Latin America have been translated into many languages. Now 55, Casaldaliga was born into an ultra-right wing Catholic family in Catalonia. In 1952 he became a priest in the Claretian order, inspired to a great extent by an uncle — also a priest - who was murdered by anarchists during the Spanish Civil War. In 1968, following Vatican II and the Church's new ‘option for the poor’, Casaldaliga came to Brazil to take charge of a vast abandoned region on the edge of the Amazon, the Prelacy of São Felix do Araguaia. He found a land where ‘money and a .38 pistol were the rule of law’. Huge cattle farms, many owned by transnational companies, drove peasant farmers off their land, and employed labourers in slave conditions. There were no schools or hospitals, and Casaldaliga and the priest who arrived– with him soon discovered ‘the multiple, devastating presence of illness and death’. He recalls that, ‘In our first week in São Felix four children died and were carried past our house down to the cemetery in cardboard boxes which looked like shoeboxes. We were to bury so many children there – each family loses three or four dead infants – and so many adults, dead or killed, many without even a coffin, and some without even a name’. But in these people, exploited and cheated by the rich and powerful, and ‘swept backwards and forwards by the tide of poverty’ Casaldaliga saw the people of God. In 1970 he published a pastoral letter denouncing feudalism and slavery. Immediately banned by the authorities, this was the first warcry in a battle which continues today. Men have been hired to kill him, and attempts have been made to expel him from the country (see Index/Index 2/1981). The Prelacy has been invaded by the military, and priests and lay-workers have been arrested, tortured, and imprisoned. Another priest was shot dead beside him when they tried to stop police torturing two women. A systematic campaign of lies and distortion is waged against him on the official radio and TV. He is hated by the landowners and by the military. For years he has expected assassination. One cannot help being reminded of the life of Jesus Christ.

Productive Zakat PROPAZ Steps to Eradicating Poverty in Brunei Darussalam

2020 ◽  
pp. 469-480
Author(s):  
Rakinah @ Maimunah Haji Masri
Keyword(s):  
Venture Capital ◽  
Well Being ◽  
Islamic State ◽  
Distribution Method ◽  
Brunei Darussalam ◽  
The Poor ◽  
The People ◽  
Long Time ◽  
The Way

The issue of poverty is not a new thing and the way to eradicate it is not easy. In fact, it takes a long time and takes a lot of steps, strategies, effective methods also takes a lot of involvement from various parties and so on. This issue should not be left out, it needs to be addressed in an effective way. As an islamic state, there are many ways to deal with poverty according to Shariat policy, which is zakat. Islam is very concerned about justice, well-being and harmony of the people. One of the purposes of zakat is to improve the well-being of the people.Through zakat, the rights of the poor, the poor are upheld and helped. Therefore, apart from zakat which is consumptive, it is also enabled through zakat which is productive which is to increase or as venture capital. Majlis Ugama Islam as the zakat manager of Brunei Darussalam has tried to diversify the steps of assistance in order to help asnafs who need especially the poor. Beside to distributing zakat funds consumptively, MUIB also holds a new program as a means of productive distribution called PROPAZ. PROPAZ introduced as part of the expected distribution method to reduce poverty in Brunei Darussalam. Keyword: poverty, zakat and PROPAZ.

scholarly journals Francis’ Idea of the Church: Outline of an Ecclesiology

2021 ◽  
Vol 11 (1) ◽  
pp. 85-107
Author(s):  
Mark Joseph Zammit
Keyword(s):  
Latin American ◽  
Church Of Christ ◽  
People Of God ◽  
The Past ◽  
The Poor ◽  
The People ◽  
Constant State ◽  
The Church ◽  
The Ideal

In the past eight years, since the election of Francis as the first Latin American pontiff in history, the Church has experienced new manners of being and acting. Even though she has also been in a constant state of aggiornamento, Francis’ vision has contributed greatly to this concept of being a perfect image of the ideal Church of Christ (cf. Ecclesiam Suam 10) and a better servant of humanity. The objective of this study is to present an outline of Francis’ main ecclesiological concepts, in the awareness that this endeavour can never be completely exhaustive. For this reason, the article is divided into two main sections. In this first one, the bedrocks of his ecclesiological thoughts are studied. These include his Jesuit vocation, the CELAM conferences and vision, and the Argentine theology of the people. In the second section, his main ecclesiological themes are analysed: the people of God, a poor Church for the poor, ecumenism, reform, and an ecological Church.

scholarly journals An Analysis of Economic Wealth of God’s People from Nomadic to Post Exilic Era

2019 ◽  
Vol 3 (2) ◽  
pp. 155
Author(s):  
Halim Wiryadinata
Keyword(s):  
Old Testament ◽  
People Of God ◽  
Economic Wealth ◽  
The Real ◽  
The Bible ◽  
The Poor ◽  
The People ◽  
God's People ◽  
Promise Land ◽  
Wrath Of God

The terminology of the economic wealth is not actually related to the poor in terms of poverty and wealth in the Bible. The terminology of wealth and poverty is not a matter of relationship to the business or economy, but they are rather to have relationships to seek the righteousness of God. Thus, one should clarify the meaning of wealth and poverty in order to seek the real meaning of the Old Testament theology. The eras of Nomadic to Post Exilic give the idea of how God dealt with the people of God in term of sinful nature. It is not the matter of the economic situation, but it is blessedness for the people who seek Him with all their heart. Nomadic era gives an idea of how God gives the promise land to the people of Israel as long as they can keep the covenant. However, throughout the history the Israelites never entered into the promise land, except Caleb and Joshua. The picture of Babylonia is the wrath of God to the people of Israel who never listen to the command of God. In conclusion, seeking God with full heart will find ‘rest’ forever and keep the promise forever more. Keeping the righteousness of God will bring justice to the poor and let the poverty be away from the poor.

scholarly journals The Option for the Poor and the Phenomenology of Life

Open Theology ◽  
2018 ◽  
Vol 4 (1) ◽  
pp. 407-413
Author(s):  
Vincent J. Pastro
Keyword(s):  
Latin American ◽  
Theological Reflection ◽  
Word Of God ◽  
People Of God ◽  
Gustavo Gutierrez ◽  
The Poor ◽  
The People ◽  
Preferential Option ◽  
Theological Task ◽  
The Church

Abstract Recently, Catholic teaching and theology have given much attention to “the preferential option for the poor.” Gustavo Gutierrez, OP, who has popularized the phrase, also defines theology as a “reflection on praxis in the light of the word of God.” The praxis of the option for the poor is therefore indispensable to the theological task, for theology must always be “enfleshed” and concrete in the life of the people. This is particularly the case of Latin American theology and strongly emphasized in the magisterium of Pope Francis. The option for the poor has its foundation in who God is and how God is for the people (cf Exod 3:8-15). The option for the poor is grounded in life. Michel Henry’s phenomenology of life provides a logical approach to theological reflection on poverty, justice, and solidarity with the poor. The people of God, the Church community, live the option in concrete praxis. The God of life has a special love and concern for the poor. The poor, and those in solidarity with them, mysteriously experience the divine love and grace in their everyday lives and la lucha por la vida (the struggle for life). In the living, religious experience is intimately grounded.

scholarly journals The (mis)interpretation of the Bible in South Africa: Towards a better hermeneutic

2021 ◽  
Vol 55 (3) ◽  
Author(s):  
Bradley M. Trout
Keyword(s):  
South African ◽  
Democratic Party ◽  
Public Discourse ◽  
The South ◽  
People Of God ◽  
Scriptural Interpretation ◽  
The Bible ◽  
The People ◽  
Biblical Principles ◽  
The Way

The Bible continues to have a prominent place in the South African discourse. Unfortunately, however, it is often poorly interpreted. The purpose of this study was to examine the nature of the misinterpretation of the Bible. We aimed to uncover the specific interpretive methods responsible for this misinterpretation, considered generally in the South African milieu. Specifically, we discussed the role of biblical fundamentalism. Essentially fundamentalism fails to account for the reader’s place in the process of biblical interpretation and so operates under the guise of false objectivity. We then discussed three examples of this phenomenon: the way in which Scripture has been interpreted by the African Christian Democratic Party, Peter Hammond’s view in his Biblical principles for Africa, and the scriptural interpretation of Deuteronomy by Dutch Reformed theologians in the 1930s–1960s. This essay demonstrated that the primary problem with the fundamentalistic method is its failure to account for the reader’s role in the interpretive process. Fundamentalism presents itself in several ways as ‘biblical’ without recognising the problems inherent in such a formulation, especially in the assumption of objectivity. This result illustrated the necessity for a more reader-centred approach to Scripture that takes note of prior ideological commitments. As a result, it is imperative that we embrace a hermeneutic that is firstly ‘critical’, that means willing to interrogate ideological pre-commitments. Secondly, we proposed that the hermeneutic focus on ‘eschatology’, whereby Scripture is considered primarily based on its redemptive trajectory. The emphasis is then placed on the Christ event, especially the resurrection as the culmination of the story. Biblical ethics are then grounded in an understanding of the people of God as the eschatological community. This approach is also termed ‘redemptive-historical’. As one example of such an approach, we discussed N.T. Wright’s Five-act model. In this view, biblical ethics are grounded upon knowing where we find ourselves in the overall drama and what is appropriate within each act. God’s people are to imagine themselves as players in a later stage of the same grand drama of Scripture. This hermeneutic provides, so we argued, a better approach to applying Scripture in the modern context. If we wish to reduce the misinterpretation of Scripture in the South African milieu, we need to identify fundamentalist hermeneutics and continually strive towards a more reader-centred and eschatological approach to its interpretation.Contribution: This article attempted to contribute towards our understanding of the way Scripture is used in public discourse, and it also suggested a way forward to a better interpretation.

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