scholarly journals African Transition Rituals Celebrating Gender and Human Sexuality: Implications for African Christian Theology

2021 ◽  
Vol 4 (1) ◽  
pp. 36-45
Author(s):  
Boaz K Onyancha
Keyword(s):  
Jesus Christ ◽  
Human Sexuality ◽  
Christian Theology ◽  
Christian Church ◽  
Western Kenya ◽  
Men And Women ◽  
Theological Perspective ◽  
The Church ◽  
Traditional Communities

Transition rituals are prominent practices among African traditional communities. Among the Gusii community of western Kenya the ritual is performed for both boys and girls. The boys are taken through circumcision while girls go through clitoridectomy. The ritual for girls is widely criticized and opposed by among others the Christian Church. The ritual for girls is resisted on several grounds, but it still persists. The question which many have asked is, why this persistence? This paper raises a number of arguments among them being that; in Africa, gender and human sexuality are celebrated through painful rituals. Men and women are made rather than born. In this discussion, I argue that opposition to clitoridectomy is ill informed, because it is the element of the pain that accompanies the ritual that is the reason why the ritual persists. The paper draws equivalents between the Gusii traditional transition ritual with the death and resurrection of Jesus Christ, namely that from a theological perspective, the rituals should be perceived constructively as preparatory for Christian evangelization as they point to the death and resurrection of Jesus Christ. It is suggested that the Church should view the rituals constructively instead of opposing them. This situation, among other factors, has over the years rendered ineffective the Church’s efforts at evangelization not only in Gusii community but also in other African communities where this ritual is upheld

Motivation for Mission

1974 ◽  
Vol os-24 (3) ◽  
pp. 1-5
Author(s):  
Jean Skuse
Keyword(s):  
Jesus Christ ◽  
Christian Church ◽  
Christian Communities ◽  
Or Groups ◽  
Complex Picture ◽  
The Will ◽  
The Church ◽  
God's Work

Let us recognize at the outset that we are talking about a complex picture. Any generalization about “all missionaries” or “missionaries as a whole” is likely to be erroneous. We would also recognize that the role of mission is changing, and is constantly being re-examined in the light of new understandings and challenges. We would also admit that it is unlikely that there is a single motivation - that what drives people in different directions depends on so many of life's circumstances. And yet we need to examine our motives very carefully, to identify some as clearly being the wrong motives and to ask the question which was submitted to me for this paper: “How can we get ‘turned-on’ to do God's work today? Why is a Christian compelled to share what he/she knows of what God has done in Jesus Christ?” A motive, of course, is any consideration which moves the will, that which drives us to certain actions, and directs us towards particular goals. Motivation depends so much on the goal and vice versa. The two are almost inseparable. “Mission” or “missions” refer to the special task to which an individual or groups is destined. The usual connotation in the Christian Church involves being sent out by God or the church charged with responsibility for such functions as preaching the gospel, teaching the Word, healing the sick, proselytizing the heathen, and introducing the appropriate rites and ceremonies to accompany these functions. These are the traditional tasks of mission. We talk too of partnership in mission, sharing Christian communities, of involving ourselves in the secular processes. Our missionary motivation is intimately bound up with our understanding of what mission is all about. If we see mission as extending the Christian Church this will call forth one kind of motivation. If it is to be involved in the raising of the level of humanness of all God's creatures the motivation will be different.

scholarly journals Sketching the elements of a Christian theology of change

2018 ◽  
Vol 74 (3) ◽  
Author(s):  
Hannelie J. Wood
Keyword(s):  
Jesus Christ ◽  
Change Agent ◽  
Positive Change ◽  
Christian Theology ◽  
Change Agency ◽  
Theories Of Change ◽  
Biblical Perspective ◽  
Agent Of Change ◽  
Peace And Reconciliation ◽  
The Church

Reconciliation is a biblical concept, wherein God reconciled himself with humanity through the death and resurrection of Jesus Christ. The concept of reconciliation remains complicated in nature, and for the church to be an agent of reconciliation, prescriptive elements such as confession, repentance, forgiveness, restoration, restitution, mercy, truth, justice, peace and reconciliation will be discussed. The elements needed for the church to be an agent of change are action-driven and include a vision for change, the acceptance of responsibility, the acceptance of failure, repentance, confession, forgiveness, action towards change justice, peace and mercy, and reconciliation. The aim of this article is to describe a possible process for reconciliation through change agency by using the biblical perspective of the concept as a foundation. The research will then focus on different perspectives of change and the church’s role as a change agent to bring about positive change in the transformation of existing and persistent forms of injustice that are problematic in society. Many theories of change exist; I will briefly refer to some theories of change and will then move on to sketching the elements that are necessary for the church to fulfil its calling as a change agent towards reconciliation as a core biblical principle.

The Mission of the Church

1966 ◽  
Vol 19 (2) ◽  
pp. 129-143 ◽  
Author(s):  
Thomas F. Torrance
Keyword(s):  
Human Nature ◽  
Jesus Christ ◽  
Word Of God ◽  
Men And Women ◽  
The Church

In His birth, life, death and resurrection Jesus Christ finished the work the Father gave Him to do. He the eternal Son and Word of God, by whom all things were made and in whom all things cohere, became flesh, a Man among men, incorporating Himself into the humanity He had made but which had alienated itself from God through sin. It was our corrupt human nature that He took upon Him, but in taking it and in living out His holy life in it, He condemned sin in the flesh and saved what He had assumed, healing and sanctifying the mother through whom He was born, the sinners with whom He identified Himself and to whom He communicated His grace, the company of men and women which He built around Him as His own body, loving them and giving Himself for them, and in them for all mankind. In this oneness with us, wrought out in birth, in life and in death, He offered in Himself to the Father a sacrifice of obedience, bearing our judgment and offering us in Himself to the judgment of the Father, that through His life of obedience in our place where we are disobedient, and through His judgment in our place where we have no justification, He might destroy sin in our body of sin, death in our body of death, and raise us up in Himself to righteousness and new life, presenting us before God as those whom He had brothered and redeemed, and therefore as sons and daughters of the Father in Him.

scholarly journals Analisis Kritis Terhadap Konsep Kristologi Penganut Kristen Tauhid

2021 ◽  
Vol 1 (2) ◽  
pp. 130-143
Author(s):  
Herry Sonya Corneles ◽  
Jefry Yopie Afner Suak ◽  
Veydy Yanto Mangantibe
Keyword(s):  
Jesus Christ ◽  
Research Method ◽  
Christian Theology ◽  
Historical Background ◽  
Formula One ◽  
Descriptive Research ◽  
The Reformation ◽  
The Relationship ◽  
The Church ◽  
The Trinity

Abstrak: Artkel ini membahas konsep kristologi penganut krsiten tauhid. Persoalan doktrin Kristologi, khususnya tentang hubungan antara natur keilahian dan natur keinsanian Yesus Kristus sudah ada sejak abad mula-mula, sehingga gereja merumuskan rumusan Chalcedon pada konsili Chalcedon yang diadakan tahun 451. Tetapi persoalan Kristologi tetap berlanjut meskipun gereja sudah memiliki rumusan Chalcedon tersebut. Salah satu ajaran yang menentang Trinitas dan doktrin keilahian Yesus Kristus adalah unitarianisme, yang muncul pada abad reformasi. Paham unitarianisme merupakan paham yang meyakini bahwa hanya ada satu Allah saja, baik eksistensi maupun persona. Dalam ajaran tentang Kristus, paham ini lebih menekankan kemanusiaan Yesus Kristus dan menolak natur keilahian Yesus Kristus. Dibuktikan pada  bagian Alkitab bahwa Yesus adalah Allah dalam beberapa cara. Karena Kristus benar-benar tokoh yang pernah hadir dalam sejarah dunia ini. Penulisan ini menggunakan metode penelitian deskriptif dengan pendekatan kajian literatur, sehingga diperoleh data tentang latar belakang sejarah dan ajaran penganut Kristen Tauhid, presuposisi penganut Kristen Tauhid, pokok-pokok pemikiran Kristologis penganut Kristen Tauhid, analisis terhadap konsep Kristologi penganut Kristen Tauhid dan implikasinya bagi Theologia Kristen.Abstract: This article discusses the christology concept of monotheistic Christians. The issue of the doctrine of Christology, especially regarding the relationship between the divine nature and the human nature of Jesus Christ, has existed since the early centuries, so the church formulated the Chalcedon formula at the Chalcedon council which was held in 451. But the Christological problem continued even though the church already had the Chalcedon formula. One of the teachings that opposed the Trinity and the doctrine of the divinity of Jesus Christ was unitarianism, which emerged in the Reformation century. Unitarianism is an understanding that believes that there is only one God, both existence and person. In the teachings of Christ, this understanding emphasizes the humanity of Jesus Christ and rejects the divinity of Jesus Christ. This writing uses a descriptive research method with a literature review approach, in order to obtain data on the historical background and teachings of monotheistic Christians, presuppositions of monotheistic Christians, the main points of Christological thoughts of monotheistic Christians, analysis of the concept of Christology of monotheistic Christians and their implications for Christian Theology

scholarly journals Kristologi Biblika Menurut Kaum Reformed Sebagai Salah Satu Dasar Apologetika Dalam Menghadapi Pengajaran Gnostik Di Era Postmodern

2020 ◽  
Vol 6 (2) ◽  
pp. 116-128
Author(s):  
Marlon Butarbutar
Keyword(s):  
Jesus Christ ◽  
Holy Spirit ◽  
Christian Theology ◽  
God's Will ◽  
Historical Reality ◽  
The Bible ◽  
The Holy Spirit ◽  
Correct Understanding ◽  
Eternal Salvation ◽  
The Church

Kristologi adalah merupakan pokok terpenting dalam ajaran iman Kristen. Kristologi juga bisa disebut sebagai pusat kekristenan itu sendiri, dengan itu kristologi adalah pusat dari ilmu theologia. Karenanya mempelajari Pribadi dan karya Kristus, berarti sedang berada pada pusat theologi Kristen. Yesus Kristuslah yang memberikan identitas kepada kekristenan, yang sekaligus membedakannya dari agama atau kepercayaan yang lain. Keistimewaan doktrin ini terletak dalam pribadi dan karya Yesus Kristus sebagai Tuhan yang menjadi finalitas jalan menuju kepada keselamatan yang kekal. Pemahaman yang benar terhadap doktrin kristologi tidak lepas dari pengetahuan yang sehat terhadap Alkitab, sebab Alkitablah satu-satunya sumber utama yang dengan jujur dan terbuka memberikan kesaksian mengenai pribadi Yesus sebagai juruselamat dunia. Memang realita historis tulisan-tulisan di dalam Alkitab itu ditulis oleh manusia, akan tetapi proses penulisannya diilhami oleh Allah melalui pimpinan Roh Kudus sehingga apa yang diucapkan atau ditulis sesuai dengan kehendak Tuhan (bnd. 2Tim 3:16). Alkitab secara keseluruhan dipercaya dengan akurat dalam mengambarkan Yesus Kristus. Akan tetapi dalam prosesnya banyak ditemukan bahwa kristologi yang dihasilkan bertentangan dengan Alkitab. Sejarah membuktikan bahwa gereja selalu berhadapan dengan pengajaran-pengajaran sesat yang menyerang gereja dari dalam. Dalam hal ini berbentuk ajaran-ajaran (doktrin) yang menyesatkan atau bidat-bidat yang menyelewengkan ajaran murni Alkitab. Bahaya ajaran-ajaran sesat ini tidak saja timbul pada abad-abad belakangan ini, melainkan sudah ada sejak gereja didirikan. Karenanya penulis hendak menguraikan kristologi yang akan menjadi dasar apologetika di era postmodern sekarang ini.   Christology is the most important point in the teachings of the Christian faith. Christology can also be called the center of Christianity itself, so that Christology is the center of theological science. Therefore studying the Person and work of Christ, means being at the center of Christian theology. It is Jesus Christ who gives identity to Christianity, which also distinguishes it from other religions or beliefs. The specialty of this doctrine lies in the person and work of Jesus Christ as Lord who becomes the finality of the path to eternal salvation. A correct understanding of the doctrine of Christology is inseparable from a healthy knowledge of the Bible, because the Bible is the only major source that honestly and openly testifies about the person of Jesus as the savior of the world. Indeed the historical reality of the writings in the Bible was written by humans, but the process of writing was inspired by God through the leadership of the Holy Spirit so that what was said or written was according to God's will (cf. 2Tim 3:16). The Bible as a whole is believed to be accurate in describing Jesus Christ. However, in the process it was found that the resulting christology was in conflict with the Bible. History proves that the church is always dealing with false teachings that attack the church from within. In this case the form of teachings (doctrines) are misleading or heretics who distort the pure teachings of the Bible. The danger of these heresies has not only arisen in recent centuries, but has existed since the church was founded. Therefore the author wants to elaborate on the Christology that will be the basis of apologetics in the current postmodern era.

scholarly journals Trinitology towards Challenges of Pluralistic Theology of Religion Systematical, Moral and Theological Reflection

2014 ◽  
Vol 9 (2(16)) ◽  
pp. 167-181
Author(s):  
Ignacy Bokwa
Keyword(s):  
Immanuel Kant ◽  
Jesus Christ ◽  
Practical Importance ◽  
Far East ◽  
Theological Reflection ◽  
Christian Theology ◽  
The World ◽  
Doctrine Of The Trinity ◽  
The Church ◽  
The Trinity

Nowadays pluralistic theology of religion is rightly regarded as one of the greatest threats to Christianity. It specifically concerns Christology. A threat to the Christian belief in the Trinity, which is created by pluralistic theology of religion, is seen more rarely. Many scholars consider pluralistic theology of religion as a further step of the modern fight against Christianity and the Church. The increasing spread of religions of the Far East plays a significant role. Pluralistic theology of religion refers to the basic ideas of Buddhism, trying to create a universal religion of the world. Pluralist theology of religion treats every religion of the world with affection- with the exception of Christianity. It is Christianity that is supposed to be tolerant and to adapt to other religions by means of losing its own identity. Pluralistic theology of religion relativizes the Person of Jesus Christ, undermining the uniqueness of the incarnation of God. Jesus of Nazareth was only a prominent man standing near Reality itself (God). Since Jesus Christ was not an ontological Son of God, the doctrine of the Trinity is being undermined. Representatives of pluralistic theology of religion reject the idea of a personal God, at the same time hitting in all monotheistic religions. From their point of view, God is for the human mind unattainable reality which no revelation is able to bring. Various religions are only stages of searching for the final Reality itself. Father, Son and Spirit are nothing more than a projection of human yearnings and religious pursuits. Faced with such claims, Christian theology cannot remain silent. One should be reminded of development of faith in the Triune God in the life of the Church. This is a theoretical- scientific dimension of the problem. It also has its practical and existential meaning. Although Immanuel Kant claimed that the doctrine of the Trinity has no practical importance, contemporary theological reflection presents a new aspect of this problem. Communio- theology comprehends the mystery of the Trinity as an event of constant communication in which Father gives Himself to the Son and so they create the Holy Spirit. The mystery of diversity reconciled in the unity stands at the beginning of every reality. The mystery of the Holy Trinity has its significance not only inside (life of the Church) but also outside (life of the secular, political and economic community). Nowadays the latter has a special meaning in particular. It is a theological and moral surface of the reflection, showing that one should not be afraid of multiplicity and diversity but treat them as an opportunity. In the era of new conflicts and divisions that are increasing and the renewal of the old traumas, it turns out that appeals of the representatives of pluralist theology of religion are fake and are supposed to challenge the principles of Christianity, whereas Christian theology offers modern societies interesting proposals acceptable not only for those who believe.

Creation

2019 ◽  
pp. 178-195
Author(s):  
Matthew Puffer
Keyword(s):  
Jesus Christ ◽  
Christian Theology ◽  
Human Beings ◽  
New Creation ◽  
Limited Role ◽  
The World ◽  
In Christ ◽  
Access To Knowledge ◽  
Good And Evil ◽  
The Church

Dietrich Bonhoeffer’s theology of creation is rooted in the confession that Jesus Christ is the mediator. Apart from Christ’s mediation human beings cannot perceive God’s creation, because our postlapsarian world manifests only a fallen creation in which good and evil are confused and intermixed. Whereas Bonhoeffer in his student years affirmed a limited role for the orders of creation, his subsequent writings on the theology of creation can be read as a response to and reaction against the orders of creation. Although human beings have no unmediated access to knowledge of God’s creation, and know the world as fallen creation only through Christ’s redemption, in Christ they are empowered by the Spirit, incorporated into Christ’s body the church, and made a new creation. Only in light of the hoped-for eschatological fulfilment of the new creation may Christian theology speak of the beginning of God’s ways as Creator.

Kirche und Kirchenrecht auf dem Wege in und durch die deutsche Sprache

2020 ◽  
Vol 106 (1) ◽  
pp. 22-49
Author(s):  
Gerhard Köbler
Keyword(s):  
Roman Empire ◽  
Jesus Christ ◽  
Human Life ◽  
German Language ◽  
Men And Women ◽  
Son Of God ◽  
Ecclesiastical Law ◽  
Global Presence ◽  
Christian Thought ◽  
The Church

AbstractChurch and Ecclesiastical Law in German language and beyond. Searching for sense in human life, already in prehistoric times, men developed religious notions. Jesus (Christ), born at Bethlehem about 2020 years ago, declared himself to be the unique son of god Jahwe and was therefore crucified by Romans and Jews at Jerusalem. Nevertheless billions of men and women believed in his miraculous resurrection and his sacrifice for the salvation of mankind – among them almost every individual speaking German. The study shows how the Christian term ‘church’, derived from Greek kyrios (master), was adopted and spread in old German languages. Various parts of human law in general, which were and are influenced by Christian thought, were analyzed from the very beginning of the church within the Roman empire, and they were followed up to the global presence.

The Influence of Mother Wisdom on Augustine

Open Theology ◽  
2021 ◽  
Vol 7 (1) ◽  
pp. 238-247
Author(s):  
Kitty Bouwman
Keyword(s):  
Jesus Christ ◽  
Christian Faith ◽  
Wisdom Literature ◽  
Christian Church ◽  
Early Christian ◽  
Ben Sira ◽  
Church Father ◽  
Wisdom Theology ◽  
Divine Mother ◽  
The Church

Abstract The Book of Ben Sira was popular in the early Christian church and influenced the Church Father Augustine (354–430). He adopts the person of Wisdom as a divine mother and adapts her within the context of the early Christian church. He links to Mother Wisdom a wisdom theology, in which Jesus is her envoy. Augustine describes Mother Wisdom as an eternal nourishing divine mother. She has a permanent revelatory status by continuously giving life-giving power, which she mediates through Jesus of Nazareth. He presents her grace which she has prepared for the competentes (the candidates for Baptism), who are working towards initiation into Christian Faith. Mother Wisdom serves as hostess in biblical Wisdom literature. For Augustine, Jesus Christ has taken this place. Mother Wisdom serves instead the angels and the spiritual persons as a representative of divine nourishment.

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