Solidaritas Sebagai Norma Dasar Dalam Etika Paulus

1970 ◽  
Vol 11 (1) ◽  
pp. 79-100
Author(s):  
Martin Harun
Keyword(s):  
Community Building ◽  
Lord's Supper ◽  
Body Of Christ ◽  
The Poor ◽  
Central Elements ◽  
The New Testament ◽  
Unity In Diversity ◽  
The One ◽  
The Church ◽  
Different Parts

Abstract: Solidarity, a modern word and concept, has old roots in the concept of koinonia (fellowship) as it is understood in the New Testament. David G. Horrell even maintains that what we now call solidarity, functions as a meta norm in Paul’s ethics, since phenomena of solidarity are clearly present in the central elements of Paul’s community building. Reference is made to the two basic rituals, Baptism and the Lord’s Supper, which build unity in diversity; to the most frequently used form of address, adelphoi/brothers, which asks for familial treatment of one another; also to the special way in which Paul often tries to restore unity in the middle of conflicts; and especially to his metaphor of the Church as the one body of Christ with many different parts that need and support one another. When speaking about the collections as a sign of the Greek community’s solidarity with the poor community in Jerusalem, Paul refers to Christ’s solidarity as the source of solidarity within and among communities. Keywords: Solidarity, fellowship, David Horrell, Paul, Ethics, baptism, the Lord’s Supper, brothers, Body of Christ, Christ’s solidarity. Abstrak: Solidaritas, sebuah kata dan paham modern, memiliki akar yang lama, antara lain dalam paham koinonia (persekutuan), sebagaimana digunakan dalam Alkitab Perjanjian Baru. David G. Horrell mempertahankan bahwa apa yang sekarang kita sebut solidaritas, merupakan norma dasar (meta norm) dalam etika Paulus, sebab fenomen-fenomen solidaritas tampak dalam unsur-unsur sentral pembinaan jemaatnya, antara lain dalam kedua ritual paling dasar, baptisan dan perjamuan Tuhan, yang membina kesatuan dalam perbedaan. Solidaritas juga muncul dalam sebutan paling frekuen, saudara-saudara (adelphoi), yang menuntut suatu etos kekeluargaan. Solidaritas juga tampak dalam banyak seruan Paulus untuk memulihkan kesatuan apabila ia berhadapan dengan perpecahan, dan teristimewa dalam menggambarkan jemaat sebagai satu tubuh Kristus dengan banyak anggota yang berbeda dan saling membutuhkan serta memberi. Dalam konteks kolekte-kolekte sebagai tanda solidaritas antarjemaat, Paulus secara eksplisit menunjuk kepada solidaritas Kristus dengan kita sebagai dasar terdalam dari solidaritas antarumat. Kata-kata kunci: Solidaritas, persekutuan, David Horrell, Paulus, etika, baptisan, Perjamuan Tuhan, saudara-saudara, Tubuh Kristus, solidaritas Kristus.

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 Indicators of the church in John’s metaphor of the vine

2013 ◽  
Vol 47 (1) ◽  
Author(s):  
Johann Fourie
Keyword(s):  
New Testament ◽  
Gospel Of John ◽  
The New Testament ◽  
Unity In Diversity ◽  
The Church

This article aims to answer the question of what belongs to the essence of the church, as God intended it to be, by identifying certain indicators of the essence of the church through a study of one of the central metaphors of the New Testament: the vine in the Gospel of John. Through structural analyses, commentary and metaphorical analyses, several indicators of unity as part of the essence of the church emerge in this metaphor. These indicators are the primacy (or authority) of Christ, trinitarian balance, equality, interdependence, inclusivity, growth and unity (in diversity).Hierdie artikel poog om die volgende vraag te beantwoord: Wat behoort tot die essensie van kerkwees soos God dit bedoel het? Dit word gedoen deur sekere aanwysers van die essensie van kerkwees te identifiseer vanuit ’n studie van een van die essensiële metafore vir kerkwees in die Nuwe Testament, naamlik die Wynstok in die Evangelie van Johannes. Deur middel van struktuuranalise, kommentaar en metaforiese analise kom verskeie eenheidsaanwysers as deel van die essensie van kerkwees in hierdie metafoor na vore. Hierdie aanwysers is die hoër gesag (of outoriteit) van Christus, die balans van die Drie-eenheid, gelykheid, interafhanklikheid, inklusiwiteit, groei en eenheid (in diversiteit).

Charismata: Gifts, Enablements, or Ministries?

2002 ◽  
Vol 11 (1) ◽  
pp. 53-69
Author(s):  
Benny Aker
Keyword(s):  
New Testament ◽  
Spiritual Gifts ◽  
Biblical Theology ◽  
Church Culture ◽  
The New Testament ◽  
The One ◽  
The Church

AbstractIn the midst of a growing awareness of spiritual gifts in contemporary church culture and in the academy, much confusion exists. The use of the term 'charismata' promotes this confusion and is not an appropriate label for the biblical evidence of such activity. The problem lies in a deficient linguistic and exegetical handling of this term—a problem identified by James Barr long ago and brought to the fore by Kenneth Berding. Proper exegesis overcomes this prevalent exegetical and linguistic fallacy and suggests another term, diakonia. However, a more foundational conception of both the church and ministry is lacking. By analyzing Pauline anthropol ogy in Romans, an enduring and foundational model for gifts and ministries emerges. This model is the Pauline conception of the church as God's tem ple. People who are delivered from sin's power through identifying with Jesus' death, burial, and resurrection and who have the Spirit are free to give themselves both as sacrifice and temple servants in spiritual ministries. One other caution is raised and discussed. One must avoid the charge in practice and theology of Spirit-monism. Basic structures of the New Testament always place Jesus as the One through whom the Spirit comes. Conse quently, all Spirit activity must in some way be christological and sote riological in nature. Some contemporary applications are derived from this biblical theology of Church and ministry.

The Lord's Supper in Ecumenical Dialogue

1965 ◽  
Vol 22 (1) ◽  
pp. 39-58 ◽  
Author(s):  
Paul A. Crow
Keyword(s):  
New Testament ◽  
Lord's Supper ◽  
Precise Definition ◽  
Ecumenical Dialogue ◽  
Creative Tension ◽  
New Testament Studies ◽  
The Status ◽  
Unity In Diversity ◽  
The Church

“The prospect of a church union cannot expect an exactly agreed-upon theology of the eucharist. Any effort to unite the church on a precise definition would cause a union on any comprehensive basis to fail. This is one of the places where unity in diversity is essential. Having made this point, however, there is a sense in which an emerging consensus, guided by fruitful New Testament studies, can be discerned on the ecumenical horizon. Far from a systematic interpretation, these issues furnish a significant basis for conversation, and indicate that the status of creative tension may possibly be preserved without division even on such a central matter as the Lord's Supper.”

scholarly journals Jewish fish (ΙΧΘΥΣ) in post-supersessionist water: Messianic Judaism within a post-supersessionistic paradigm

2016 ◽  
Vol 72 (4) ◽  
Author(s):  
Joel Willitts
Keyword(s):  
Ethnic Identity ◽  
New Testament ◽  
The Body ◽  
The Other ◽  
Messianic Judaism ◽  
The New Testament ◽  
The One ◽  
The Church

This article defines, explains and argues for the necessity of a post-supersessionistic hermeneutical posture towards the New Testament. The post-supersessionistic reading of the New Testament takes the Jewish nature of the apostolic documents seriously, and has as its goal the correction of the sin of supersessionism. While supersessionism theologically is repudiated in most corners of the contemporary church through official church documents, the practise of reading the New Testament continues to exhibit supersessionistic tendencies and outcomes. The consequence of this predominant reading of the New Testament is the continued exclusion of Jewish ethnic identity in the church. In light of the growing recognition of multiculturalism and contextualisation on the one hand, and the recent presence of a movement within the body of Messiah of Jewish believers in Jesus on the other, the church’s established approach to reading Scripture that leads to the elimination of ethnic identity must be repudiated alongside its post-supersessionist doctrinal statements. This article defines terms, explains consequences and argues for a renewed perspective on the New Testament as an ethnic document; such a perspective will promote the church’s cultivation of real embodied ethnic particularity rather than either a pseudo-interculturalism or the eraser full ethnicity.

scholarly journals The Church as the Body of Christ

1988 ◽  
Vol 22 (86) ◽  
Author(s):  
J. J. J. Van Rensburg
Keyword(s):  
New Testament ◽  
The Body ◽  
Body Of Christ ◽  
The New Testament ◽  
The Church

The significance of the metaphor in 1 Cor 12 : 27 for the assessment of the New Testament teaching on the unity of the church.

The Vine and the Elm Tree: the Patristic Interpretation of Jesus’ Teachings on Wealth

1987 ◽  
Vol 24 ◽  
pp. 1-14 ◽  
Author(s):  
J. A. McGuckin
Keyword(s):  
New Testament ◽  
Biblical Criticism ◽  
Property Owner ◽  
Clement Of Alexandria ◽  
The Poor ◽  
The New Testament ◽  
The Subject ◽  
Original Message ◽  
The Rich ◽  
The One

If patristic tradition on the subject of wealth and possessions often appears ambivalent in its attitudes, then perhaps one of the reasons for this is that this tradition grows from an exegesis of Gospel teachings on the subject that themselves are far from being straightforward, even though they are immensely forthright. Clement of Alexandria, for example, has frequently been accused of twisting the simple and immediately obvious demand of Jesus: ‘Sell all you have and give to the poor’ (Mark 10.21) and subverting a radical vision of Jesus into a comfortable exhortation that any pious property-owner, bourgeois or aristocratic, could be happy to live with. If the rich young man had understood Christ’s real message, as Clement would have it (not so much to renounce his ownership of goods as to free his heart from attachment to them), then he might not have had such a crisis about following Jesus. Whether or not Clement’s case is, in the end, convincing as an exegesis, it none the less successfully raises all the implicit problems of interpreting the New Testament teachings on wealth in any kind of universalist sense—as teachings that are meant to apply to all, and for all time. And there are, consequently, many dangers in being too ready to dismiss Clement’s allegorism as an anachronistic exegesis, not least the danger of reverting to a different kind of biblical fundamentalism than the one Clement thought he was attacking; for contemporary biblical criticism, as it attempts to separate out the original message of Jesus and the insights of his later disciples, and to locate the original words in their correct historical and sociological milieu, has rightly warned us against over-confidence in our historical interpretations of Gospel material.

The Dimension of Depth: Thomas F. Torrance on the Sacraments of Baptism and the Lord's Supper

2001 ◽  
Vol 54 (2) ◽  
pp. 155-176 ◽  
Author(s):  
George Hunsinger
Keyword(s):  
Lord's Supper ◽  
The Other ◽  
John Calvin ◽  
Eternal Life ◽  
In Christ ◽  
The Dead ◽  
The One ◽  
Living Person ◽  
The Church

‘All the gifts of God set forth in baptism,’ wrote John Calvin, ‘are found in Christ alone’ (Inst. IV.15.6). The baptismal gifts, for Calvin, were essentially three: forgiveness of sins, dying and rising with Christ, and communion with Christ himself (FV.15.1, 5, 6). They were ordered, however, in a particular way. Communion with Christ, Calvin considered, was in effect the one inestimable gift that included within itself the other two benefits of forgiveness and rising with Christ from the dead. Forgiveness and eternal life were thus inseparable from Christ's person and so from participatio Christi through our communion with him. Only by participating in Christ through communion could the divine gifts set forth in baptism be truly received. Any severing of these gifts from Christ himself would result only in empty abstractions. No spiritual gift—neither forgiveness nor eternal life nor any other divine benefit—was ever to be found alongside Christ or apart from him. Christ's saving benefits were inherent in his living person. Only in and with his person were they set forth and available to the church. Communion with Christ was thus bound up with Christ's person in his saving uniqueness. He himself and he alone, for Calvin and for the whole Reformation, was our wisdom, righteousness, sanctification and redemption (1 Cor. 1:30).

scholarly journals Crucifixus dolorosus z kościoła Bożego Ciała we Wrocławiu

2017 ◽  
Vol 15 (1) ◽  
pp. 7
Author(s):  
Patrycja Łobodzińska
Keyword(s):  
Fourteenth Century ◽  
The Body ◽  
Body Of Christ ◽  
Religious Experiences ◽  
Corpus Christi ◽  
The Right ◽  
Visual Properties ◽  
Structural Solutions ◽  
The Church ◽  
Different Parts

<p>Krucyfiks z kościoła Bożego Ciała we Wrocławiu, należącego niegdyś do zakonu joannitów, znajduje się dziś w Muzeum Narodowym w Warszawie. Rzeźba jest różnie datowana przez badaczy, od drugiej do czwartej ćwierci XIV wieku. Dokładny opis formalno-stylistyczny figury z kościoła Bożego Ciała pozwala na uchwycenie właściwości wizualnych, które częściowo potwierdzają postulowaną przez badaczy łączność z czternastowiecznym nurtem c<em>rucifixi dolorosi.</em>Bliskie formalnie rozwiązania sylwetki Ukrzyżowanego pochodzą z różnych terenów europejskich, jednocześnie jednak dzieło wrocławskie jawi się jako osobne na tle przywołanej grupy rzeźb pod względem stopnia wyniszczenia ciała, silnego przechylenia korpusu w prawą stronę, mocnego podkurczenia nóg i poszczególnych detali rzeźbiarskich. Figura wrocławska nawiązuje do zgeometryzowanych form znanych z krucyfiksów bolesnych z pierwszej połowy XIV wieku i jednocześnie w  miękkości wygięcia torsu, w płynności kształtów żeber dostrzec można antycypację stylu pięknego. Zestawienie krucyfiksu z kościoła Bożego Ciała z wybranymi przykładami czternastowiecznej rzeźby śląskiej także wyklucza związki formalno-stylistyczne oraz warsztatowe. Jego wyraz ideowy, pokrewny Piecie z Lubiąża, łączy się ze specyficzną dla drugiej połowy XIII i całego XIV wieku  pobożnością, zorientowaną na rozpatrywanie Męki Pańskiej i indywidualne przeżycie religijne. Choć poszczególne detale rzeźbiarskie właściwie figurze z kościoła joannitów, można łączyć z niektórymi wrocławskimi krucyfiksami, tak ekspresyjne ujęcie ciała nie znajduje sobie równych.</p><p>SUMMARY</p><p>The crucifi x from the Corpus Christi church in Wroclaw, which (the church) used to belong to the Hospitallers of St. John of God, is now the property of the National Museum in Warsaw. According to the art theorists, the sculpture is dated from the second to the fourth quarter of the fourteenth century. The detailed, formal and stylistic description of the sculpture from the Corpus Christi church enables the rendering of visual properties which partially confi rm the suggested connection between this fi gure and the fourteenth-century trend in sculpture known as crucifi xi dolorosi. The formally related structural solutions of the silhouette of the Crucifi ed come from different parts of Europe; at the same time, however, the sculpture from Wrocław seems to stand out as compared with the sculptures in question as regards the destroyed body of Christ, the strong inclination of His torso to the right, the squatted legs and particular sculptural details. The fi gure from the church in Wrocław refers to geometrized forms known from crucifi xi dolorosi of the fi rst half of the fourteenth century; at the same time the softness of the curved torso and the smoothness of the ribs anticipate the emergence of the beau style. The comparison of the crucifi x from the Corpus-Christi church with the selected examples of fourteenth- century Silesian sculptures also excludes formal-stylistic and technical connections. Its ideological meaning is close to the Pietà of Lubiąż (Leubus) and is associated with the specifi c type of devotion – typical of the second part of the thirteenth and the whole fourteenth century – oriented towards considering the Passion of Christ, and towards individual religious experiences. Although individual sculptural details characteristic of the Hospitallers of St. John church can be linked with some other Wrocław crucifi xes, the presentation of the body in such an expressive manner is unmatchable.</p>

Wolfhart Pannenberg

2018 ◽  
pp. 486-504
Author(s):  
Friedericke Nuessel
Keyword(s):  
Kingdom Of God ◽  
The Body ◽  
Political Order ◽  
Systematic Theology ◽  
Body Of Christ ◽  
Civil State ◽  
Wolfhart Pannenberg ◽  
The One ◽  
The Church

This chapter describes the development of Wolfhart Pannenberg’s ecclesiology in his early work and explores his fully developed ecclesiology in the Systematic Theology of 1993. It analyses the fundamental role of the church to be a sign and foretaste of the kingdom of God. This involves a constitutive self-distinction of the church from any political order or civil state on the one hand and from the future kingdom of God on the other. Moreover, the chapter emphasizes the simultaneity of individual salvation and incorporation into the church as the body of Christ in Pannenberg, and demonstrates the ecclesiological task to overcome the divisions between churches in order to witness to the unity, holiness, catholicity, and apostolicity of the church.

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