scholarly journals Die huwelik as identiteitsmerker in die Ou Testament

2007 ◽  
Vol 63 (3) ◽  
Author(s):  
Pieter M. Venter
Keyword(s):  
Everyday Life ◽  
Old Testament ◽  
The Real ◽  
The Bible ◽  
The Relationship ◽  
The Church

Marriage as identity marker in the Old Testament The formularies used for consecrating marriages in the Nederduitsch Hervormde Church reflect this church’s view on matrimony. As the biblical bases of the formularies are deficient, new ways of exploring biblical information on this subject should be followed. This article proposes that data on marriage in the Bible always be used in conjunction with other concepts to form theological constructs to outline who God is and who his people are. It is always intended to be an identity marker to the members of the church. In the three Genesis cycles of Genesis 11:10-25:11; 25:12-35:29 and 36:1-50:26 heirship, marriage and land are used in an integrated construct to indicate the identity of the post-exilic community in Yehud. In the penitential prayers of Ezra 9:6-15 and Nehemia 9:5b-37 the concepts law, land and marriage are jointly used to depict the identity of the “real” Israel. The conclusion drawn from this investigation is that the Bible does not present models for marriage, but rather theological constructs to understand the relationship with the Lord in metaphorical terms and to reflect on the meaning of everyday life of that relationship including matrimony under ever changing social circumstances.

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.

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.

scholarly journals Alkitab dalam Formasi Rohani pada Era Reformasi Gereja dan Implikasi bagi Gereja Pada Masa Kini

2019 ◽  
Vol 3 (2) ◽  
pp. 81
Author(s):  
K Katarina ◽  
I Putu Ayub Darmawan
Keyword(s):  
Spiritual Formation ◽  
Moral Life ◽  
Spiritual Life ◽  
Word Of God ◽  
Church Member ◽  
The Bible ◽  
God's Word ◽  
Present Context ◽  
The Relationship ◽  
The Church

This article discusses spiritual formation and God's Word in reformation. The formulation of the problem is the relationship between spiritual formation and God's Word in reformation. The author uses literature studies to collect information about spiritual formation and God's Word in reformation. Spirit for sola scriptura has produced a change in the life of the church at that moment. All teachings, church traditions, and practical actions which is conducted by church member must be tested under the Word of God. In the present context, church who facing various challenges related to moral life, teaching, and practical actions must return to the principles of word of God. To build a spiritual life, we must start from the Bible that is interpreted correctly, which then becomes a theological development, which then influences the concept of believer's thinking and practical actions. Artikel ini membahas tentang formasi rohani dan Firman Tuhan dalam reformasi. Rumusan masalah penelitian ini adalah bagaimana kaitan antara formasi rohani dan firman Tuhan dalam reformasi? Penulis menggunakan studi pustaka untuk menggali informasi tentang formasi rohani dan Firman Tuhan dalam reformasi. Semangat untuk sola scriptura menghasilkan perubahan dalam kehidupan gereja pada masa itu. Segala pengajaran, tradisi gereja, dan tindakan praktis yang dilakukan oleh setiap anggota gereja harus diuji di bawah Firman Tuhan. Dalam konteks masa kini, menghadapi berbagai tantangan gereja baik yang terkait dengan kehidupan moral maupun pengajaran dan tindakan praktis, gereja harus kembali pada prinsip Firman Tuhan. Untuk membangun kehidupan rohani maka harus dimulai dari Alkitab yang ditafsirkan secara benar yang kemudian menjadi sebuah bangunan teologi yang kemudian mempengaruhi konsep berpikir orang percaya dan tindakan praktis.

scholarly journals Kerk en burgerlike owerheid: Die Nederlandse geloofsbelydenis en drie kerkordes

2021 ◽  
Vol 77 (4) ◽  
Author(s):  
Piet J. Strauss
Keyword(s):  
Church And State ◽  
Church History ◽  
The Bible ◽  
Dynamic Relationship ◽  
Ten Commandments ◽  
Church Life ◽  
Reformed Churches ◽  
The Relationship ◽  
The Church

Church and state authorithy: The Confessio Belgica and three church orders. In reformed churches the Bible is regarded as the norm of the norms. The confessions of faith of these churches are the second norm and subjected to the Bible. The church order is less powerful than the Bible and the confessions but of a higher status than the normal decisions of church assemblies. Therefore, the influence of the Belgic Confession on three church orders is an important issue in these churches.The author recommends four principles to understand the relation between the church and the state authority in article 36 of the Belgic Confession: both should honour God in their activities; both are guided by the Ten Commandments; both have their own internal law to fulfil the purpose as an institution; and both should respect and co-operate with one another. Although they are not in agreement on every aspect, these principles give the guidance to understand the main issue in all four documents which are investigated. The theme of this article is of a theological and church historical nature and a contribution on a well-discussed topic in reformed churches.Contribution: It should be important for the reformed churches in the Dutch tradition that a dynamic relationship exists between their confessions of faith and their church orders. While the Bible is the first and most important norm for church life, the confessions are the second most important. Church history shows that the relationship between the church and state is of utmost importance for the church, the quality of the confessions and the order of the church.

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.

scholarly journals The portrayal of Africa and Africans in the book of Jeremiah

2018 ◽  
Vol 52 (1) ◽  
Author(s):  
David T. Adamo
Keyword(s):  
Old Testament ◽  
Theological Method ◽  
The Bible ◽  
Masoretic Text ◽  
Book Of Jeremiah ◽  
Relationship Of ◽  
The Relationship ◽  
Unanimous Agreement

Since the 1980s, many Jeremianic scholars have spent much time on the study of the various contentious issues in order to resolve them. However, there has been no unanimous agreement yet. One of these contentious issues is the relationship of the prophet Jeremiah to ancient Africa and Africans which is the main focus of this article. The author of the book Jeremiah made references to Ancient Africa and Africans about 53 times in the Septuagint, and 67 times in the Masoretic Text. This indicates that the prophet Jeremiah is very familiar with ancient Africa and Africans. Using a historical–biographical and theological method of reading Jeremiah, this article examines the portrayal of ancient Africa and Africans in the book of Jeremiah. It is also part of an investigation of the African presence in the Old Testament which, to Africans, is an important moral and self–lifting scholarly exercise. It is also gratifying information in itself to know that Africa and Africans have participated in the drama of redemption which has not been recognised as such by either Eurocentric scholars or by the majority of Africentric scholars themselves. While in the Pentateuch references to Africa and Africans appear more than 577 times, in the Major Prophets there are about 180 references. What this means is that not only the author of the book of Jeremiah, but biblical authors in general are very familiar with ancient Africa and Africans, and deliberately took time to identify them. The continued recognition by scholars and non–scholars of Africa and African presence in the Bible has great implications for Christianity in Africa.

scholarly journals Rethinking the message of the church in the 21st century: An amalgamation between science and religion

2019 ◽  
Vol 75 (4) ◽  
Author(s):  
Dirk G. Van der Merwe
Keyword(s):  
20Th Century ◽  
21St Century ◽  
Science And Religion ◽  
Western World ◽  
The Past ◽  
The Bible ◽  
The World ◽  
The Relationship ◽  
The Church ◽  
Theological Training

Throughout its history, Christianity has stood in a dichotomous relation to the various philosophical movements or eras (pre-modernism, modernism, postmodernism and post-postmodernism) that took on different faces throughout history. In each period, it was the sciences that influenced, to a great extent, the interpretation and understanding of the Bible. Christianity, however, was not immune to influences, specifically those of the Western world. This essay reflects briefly on this dichotomy and the influence of Bultmann’s demythologising of the kerygma during the 20th century. Also, the remythologising (Vanhoozer) of the church’s message as proposed for the 21st century no more satisfies the critical Christian thinkers. The relationship between science and religion is revisited, albeit from a different perspective as established over the past two decades as to how the sciences have been pointed out more and more to complement theology. This article endeavours to evoke the church to consider the fundamental contributions of the sciences and how it is going to incorporate the sciences into its theological training and message to the world.

scholarly journals Skrifgebruik en samelewing die Apostoliese Geloofsending van Suid-Afrika

1992 ◽  
Vol 26 (3) ◽  
Author(s):  
W. J. Wessels
Keyword(s):  
South Africa ◽  
Everyday Life ◽  
Local Church ◽  
Intellectual Development ◽  
Early Stages ◽  
The Bible ◽  
The Social ◽  
Spontaneous Interaction ◽  
The Everyday ◽  
The Church

This article is an attempt to describe the use of the Bible in the Apostolic Faith Mission of South Africa (AFM). From the early stages of the church's humble beginnings, the use of Scripture changed in accordance with the social and intellectual development of its members. In the early stages there seemed to have been a more spontaneous interaction with the Bible which later made way for a more argumentative approach. Factors like the development of a centralised church system and the need to be accepted in the local church society in the country had a definite influence on the use of Scripture. Although strong emphasis was placed on the experiental aspect of faith, some of the leading members felt the need for theological training. Those who felt this need studied mostly at Reformed faculties which undeniably influenced their new of Scripture. From a spontaneous application of the Bible in the everyday life of the believer, a more formal attitude has developed towards the Bible and its application. From the research it is clear that there is a noticeable correlation between the use of Scripture in the AFM and the society in which the church finds itself

Egypt in the Old Testament

2018 ◽  
Author(s):  
Christopher Hays
Keyword(s):  
Old Testament ◽  
Direct Evidence ◽  
Direct Action ◽  
Buffer Zone ◽  
Military Aid ◽  
The Bible ◽  
Starting Point ◽  
Ancient Israel ◽  
Egyptian Religion ◽  
The Relationship

The relationship between Egypt and ancient Israel and Judah was far more complex than is often recognized. Egypt figures prominently in their national myths of origin as a way station for the patriarchs and as the “house of slaves” and starting point of the Exodus. Although no Exodus event can be confirmed from extrabiblical sources, its significance in the Bible suggests an historical kernel. The diverse existing traditions about Egypt in the texts of the Pentateuch and other early biblical writings, combined and written down at a later date, seem to reflect different experiences on the part of the groups that coalesced into Israel By the time of the monarchy, there is more direct evidence for Egyptian influence on Israelite culture, particularly in administrative affairs. It is also clear that Egyptian religion was practiced in the Levant at this time and would have been known in Israel and Judah. By the time of the divided monarchy, the historical picture comes into better focus. Relations between Egypt, Israel, and Judah were quite variable. Although Egypt’s New Kingdom empire in the Levant had ended, the region continued to be a useful trading outlet, and the pharaohs were not above raiding to assert their power. However, there are numerous examples of fugitives from the Levant finding refuge from their enemies in Egypt. In the interest of maintaining a buffer zone against the northern empires that encroached, Egypt and Kush gave military aid to Israel and Judah at times, through both direct action and supplies. The prophets had not forgotten Egypt’s role as an oppressor and frequently condemned it, as well as the tendency of Israelite and Judahite rulers to seek its help. But at times the prophets also envisioned peace with Egypt. There are a number of specific Egyptian texts that supply mutually illuminating points of comparison with biblical texts, including wisdom instructions, prayers, hymns, creation accounts, and autobiographies. These are indications of the extensive, ongoing, cultural interactions between Egypt and the cultures that produced the Old Testament.

Invective and Discernment in Martin Luther, D. Erasmus, and Thomas More

2005 ◽  
Vol 98 (4) ◽  
pp. 469-488 ◽  
Author(s):  
Constance M. Furey
Keyword(s):  
Sixteenth Century ◽  
Martin Luther ◽  
Desiderius Erasmus ◽  
Thomas More ◽  
The Real ◽  
Modern Reader ◽  
The Bible ◽  
Simple Question ◽  
Lord Chancellor ◽  
The Church

The scathing insults that fill texts by sixteenth-century Christian reformers can shock even a jaded modern reader. In the prefatory letter to the Babylonian Captivity of the Church (1520), for example, Martin Luther begins by wishing for “grace and peace in Christ” before launching his attack on the “brainless and illiterate beast in papist form” and its “whole filthy pack of … asses,” and concludes by exhorting his reader to rise up against the Catholic hierarchy: “Continue courageously, noble sir; in this way the disgrace of the Bohemian name will be abolished, and the sludge of the harlot's lies and whoring shall again be taken up in her breast.” Or consider the nasty invectives by the English Lord Chancellor and future Catholic martyr, Thomas More, against not only Luther but also Matthew Tyndale, who translated the Bible into English. More calls these men the “devil's disciples”: Luther “a pimp, an apostate, a rustic, and a friar”; and Tyndale “a babbler, and a devil's ape.” Even Desiderius Erasmus, the erudite Catholic humanist, filled his writings with insults both satirical and blunt and proclaimed that theologians “are more stupid than any pig” (sue stupidiores). Fierce words commonly appear in the midst of religious controversies, and one may choose to skim past this hyperbolic outrage in search of the real message. Insulting rhetoric, however, does provide a sensitive barometer of religious concerns in the sixteenth century and yields unexpectedly complex answers to a simple question. What does negative speech accomplish?

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