scholarly journals That tough guy from Nazareth: A psychological assessment of Jesus

2014 ◽  
Vol 70 (1) ◽  
Author(s):  
J. Harold Ellens
Keyword(s):  
Good Reason ◽  
Religious Leaders ◽  
Relationship With God ◽  
Community Of Faith ◽  
The People ◽  
The Status ◽  
Teaching Point ◽  
Spiritual Vitality ◽  
Definition Of ◽  
The Temple

Christmas gives us that ’sweet little Jesus Boy’ and Lent follows that with the ‘gentle Jesus, meek and mild.’ He was neither of those. In point of fact, he was the ‘tough guy from Nazareth.’ He was consistently abrasive, if not abusive, to his mother (Lk 2:49; Jn 2:4; Mt 12:48) and aggressively hard on males, particularly those in authority. In Mark 8 he cursed and damned Peter for failing to get Jesus’ esoteric definition of Messiah correct. Nobody else understood it either. Jesus had made it up himself and not adequately explained it to anybody until then. He called the religious authorities snakes, corrupt tombs, filthy chinaware, fakes, and Mosaic legalists who had forgotten God’s real revelation of universal grace and salvation in the Abraham Covenant. He tore up the temple in the middle of a worship service and cursed those present for turning God’s house of prayer into a den of thieves, when actually they were kind, helping out-of-town tourists obtain the proper sacrifices for the liturgical rituals. Jesus was persistently aggressive, often angry and not infrequently irrational, killing an innocent fig tree with his curse, for example. He constantly attacked the Pharisees and their proposals for renewing the spiritual vitality of the Jewish Community. He abused numerous people by healing them on the Sabbath just to make his political point against the religious leaders. He could just as well have healed them on Tuesday, if he really wanted to heal them. By healing the blind man in John 9 on the Sabbath, for example, he caused the man to be driven out of his synagogue, his family, and his community of faith; isolated and abandoned as if he were a leper. Even when he said surprising things about children, his focus was not on the children but on his disciples, using the children as tools for making an assertive teaching point. Jesus’ life was one of perpetually aggressive claims for his vision of God’s reign. He constantly and intentionally provoked conflict and disruption of the status quo, spiritually and politically. He refused to negotiate, compromise, palliate, or mollify his insistence upon keeping his elbow perpetually in the eye of the people in power. In all this he would not back down. The principle by which Jesus operated was absolute and that is why he did not back down, even though they killed him for this very reason. His principle was simply that the renewal of Jewish spirituality could only come from a return to the Abrahamic Covenant, which declared (Gn 12; Rm 8) that God is gracious and universally forgiving towards all humankind, unconditional to our conduct and behaviour, and radically in that it removes all fear, guilt, and shame from the equation of our relationship with God (Mi 7:18–20). He saw that the Pharisees and Scribes were absolutely wrong in assuming that the Mosaic legal system would renew the Jewish relationship with God. He was not the gentle Jesus, meek and mild. He was that tough guy from Nazareth! He had good reason and he was willing to go the distance for what he stood for, even to death on the cross.

scholarly journals FORKLÆDTE PENGE: En diskussion af brugerbetaling i en gratis nicaraguansk folkeskole

2018 ◽  
Author(s):  
Clara Rübner Jørgensen
Keyword(s):  
Social Consequences ◽  
Economic Aspects ◽  
School Expenditures ◽  
The People ◽  
The Status ◽  
Definition Of ◽  
The City ◽  
The Way ◽  
Marginalized Families

On the basis of data collected during fieldwork in the city of León, Nicaragua, this article discusses the paradox of many Nicaraguan parents describing their children’s school as being free of charge despite the fact that they are frequently asked to pay for it. The article shows that, in spite of the constitutional definition of education as free and equal for all Nicaraguans, parents are often asked for economic contributions. By analysing the values surrounding the school I suggest that values of responsibility and solidarity influence the way that parents conceptualize their school expenditures and, in relation to this, confirm the status of the school as free. Furthermore, the article describes how Nicaraguan parents often compare the school to their home and describe the relation between teacher and students by using family terms. Inspired by the theory of the American sociologist James Carrier, I argue that this comparison, in addition to the values of responsibility and solidarity, further influences the way Nicaraguan parents and children experience their economic contributions. Finally, I argue that even though the users of the school describe it as free of charge, it remains necessary to recognize its economic aspects, since a lack of recognition can turn out to have important individual and social consequences for the people involved, especially, for the most economically marginalized families.  

The People of the Book, 200 BCE–200 CE

2012 ◽  
Author(s):  
Maristella Botticini ◽  
Zvi Eckstein
Keyword(s):  
Secondary Schools ◽  
Primary School ◽  
Second Temple ◽  
First Century ◽  
Religious Leaders ◽  
The People ◽  
The Temple ◽  
Jewish Religion

This chapter discusses the well-documented shift of the religious norm that transformed the Jews into the People of the Book. During the first century BCE, some Jewish scholars and religious leaders promoted the establishment of free secondary schools. A century later, they issued a religious ordinance requiring all Jewish fathers to send their sons from the age of six or seven to primary school to learn to read and study the Torah in Hebrew. With the destruction of the Second Temple, the Jewish religion permanently lost one of its two pillars (the Temple) and set out on a unique trajectory. Scholars and rabbis, the new religious leaders in the aftermath of the first Jewish–Roman war, replaced temple service and ritual sacrifices with the study of the Torah in the synagogue—the new focal institution of Judaism.

scholarly journals Climate Change and Human Migration: Towards More Humane Interpretation of Refugee

2018 ◽  
Vol 2 (2) ◽  
pp. 220
Author(s):  
I Gede Eka Sarjana
Keyword(s):  
Climate Change ◽  
Human Migration ◽  
Internally Displaced ◽  
Legal Documents ◽  
The People ◽  
The Status ◽  
Legal Document ◽  
Environmental Refugee ◽  
Definition Of ◽  
Legal Concepts

This article seeks to highlight the existing 1951 Convention relating to the Status of Refugees (hereinafter referred to as Refugee Convention) and the possibilities of the document to encompass climate-induced migration by modifying, reconstructing and establishing a specific legal regime, considering that the concept of Internally Displaced Persons (IDPs) has been inadequate and incapable to incorporate the ‘newly introduced’ type of migrant. The definition of refugee in the Convention explicitly limits the scope of people who are forced to flee their home into migrants due to warfare and civil disturbance. In fact, there are people who can no longer gain decent livelihood due to environmental and social problems including poverty, drought, soil erosion, desertification, deforestation, floods and other environmental deterioration. However, these people have not been legally accepted as ‘refugee’ in the international arena. The author argues that ‘environmental refugee’ or ‘climate refugee’ is a clear and present issue, as climate change-related disasters are rampant and deteriorating. Therefore, this article will examine the existing and potential role of international law in effectively responding to climate change and its related humanitarian problems in the future. The development of a specific legal document on environmental refugee and the global acceptance of the status of the people not only represent a short-term solution for the affected people, but also introduce a long-term commitment of international community to alleviate poverty and guarantee the fulfilment of basic human rights and social justice for everyone. This article primarily investigates relevant legal documents and discovers some legal and non-legal concepts that are connected to the central topic of this article.

constitutional inflation

2021 ◽  
Author(s):  
Abdulhamid Alawaq
Keyword(s):  
Judicial Review ◽  
Research Paper ◽  
The State ◽  
Constitutional Rule ◽  
The People ◽  
Islamic Jurisprudence ◽  
The Status ◽  
Public Rights ◽  
Definition Of

One of the methods that the authority uses to empty the constitutional text of its content and prevent it from achieving its goal is its resort to the two phenomena of “constitutional inflation” in sites that the nation does not need, and “constitutional failure” in sites that are expected from the text to protect public rights and freedoms or prevent an authority from overpowering the rest of the authorities. This is how the authority did in the Syrian constitution of 2012. It resorted to both phenomena together to achieve its goal of using the constitution as a tool and not as a control of the authority’s work. If legislative inflation is clear to legal jurisprudence, constitutional inflation is shrouded in ambiguity, so it resorted to a procedural definition of the research paper and considered every constitutional rule that does not bear the status of binding as a type of inflation. then I applied this definition to the general principles contained in the Syrian constitution in 32 articles, unlike democratic constitutions, which are shortened to articles regulating the general principles of the state. It became clear to me that only five articles are binding and the rest are non-binding guiding articles that are not suitable for reliance on judicial review. I have studied the rule (Islamic jurisprudence is a major source of legislation) in Syria and Egypt, and it has become clear to me that the authority intends to put it into place as a kind of distraction from paying attention to the rest of the constitution’s rules regulating public liberties and powers, even though the constitutional doctrine considers them to be non-binding. The struggle between the components of the people is still going on when drafting any constitution on general principles, most of which do not carry legal value.

The Description of Formative Judaism: The Social Perspective of the Mishnah's System of Civil Law and Government

AJS Review ◽  
1980 ◽  
Vol 5 ◽  
pp. 63-79
Author(s):  
Jacob Neusner
Keyword(s):  
Civil Society ◽  
Civil Law ◽  
Status Quo ◽  
Systematic Account ◽  
The Social ◽  
The Status ◽  
The Subject ◽  
The Stability ◽  
Definition Of ◽  
The Temple

Mishnah's division of Damages presents a complete and systematic account of a theory of Israelite civil law and government. While drawing on diverse materials of earlier ages, beginning, of course, with the diverse Mosaic codes themselves, Mishnah's system came to closure after the Bar Kokhba War. Like its account of the Temple and its cult, Mishnah here speaks of nonexistent institutions and prohibited activities. There being no Israelite government, Mishnah's legislation for a high priest and Temple, a king and an army, speaks of a world which may have been in times past (this is dubious) but did not exist at the time of the Mishnaic discourse on the subject. The division of damages is composed of two subsystems which fit together logically, one on the conduct of civil society—commerce, trade, real estate, the other on the institutions of civil society—courts, administration. The main point of the former subsystem is that the task of society is to maintain perfect stasis, to preserve the status quo, and to secure the stability of all transactions. In the interchange of buying and selling, giving and taking, torts and damages, there must be an essential equality of exchange. No one should come out with more than he had at the outset. There should be no sizable shift in fortune or circumstance. The stable and unchanging economy of society must be preserved. The aim of the law is to restore the antecedent status of a person who has been injured. When we ask whose perspective is represented in a system of such a character and such emphases, we turn to examine the recurrent subject-matter of the division's cases. The subject of all predicates, in fact, is the householder, the small landholder. The definition of the problems for Mishnah's attention accords with the matters of concrete concern to the proprietary class: responsible, undercapitalized, overextended, committed to a barter economy (in a world of specie and currency), above all, aching for a stable and reliable world in which to do its work.

scholarly journals Penyimpangan Nilai-Nilai Etika Dalam Berbusana Adat Ke Pura Di Desa Penarungan Kecamatan Mengwi Kabupaten Badung

2021 ◽  
Vol 1 (1) ◽  
pp. 7-19
Author(s):  
I Kadek Arista Jaya ◽  
Heny Perbowosari ◽  
I Gede Sedana Suci
Keyword(s):  
Social Media ◽  
Value Theory ◽  
Economic Factors ◽  
Religious Leaders ◽  
Ethical Values ◽  
Community Culture ◽  
Social Events ◽  
The People ◽  
The Times ◽  
The Temple

The development of global currents has an impact on various aspects of life, including community culture. One of them is in terms of clothing which is influenced by foreign cultures. This of course degrades ethical values ​​in the use of clothing, especially clothing used at social events or places of worship such as traditional clothing to temples. The influence of outside culture that is abused certainly causes deviations in ethical values ​​in the use of traditional clothing to the temple, one of the villages affected by the deviation is Penarungan Village. As a tourism destination, the people of Penarungan Village cannot turn a blind eye to outside culture, this causes deviations in ethical values ​​of traditional dress to the temple in Penarungan village. This research uses value theory, behaviorism, and social interaction. The approach used is ethnography. Informants were determined by purposive sampling. The research location chosen was Penarungan Village. Data collection techniques are by observation, interviews, and library techniques. The results of the study show that the forms of deviation from ethical values ​​in traditional attire to the temple in Penarungan Village include: (1) Deviations using kamen, (2) loose hair, (3) transparent and vulgar clothes, (4) T-shirts. the causes of deviations in values. Ethical factors in traditional kepura dress in Penarungan Village include (1) social media, (2) development of the times, (3) economic factors. The strategies of Hindu religious leaders in strengthening ethical values ​​in traditional attire to temples in Penungan Village (1) bring order to the people who violate them, (2) use uniform clothing.

SIXTY-FIVE YEARS AND IT SHOWS THEM ALL: PROPOSALS FOR AMENDING THE 1951 CONVENTION RELATING TO THE STATUS OF REFUGEES

2016 ◽  
Vol 25 (1) ◽  
pp. 55-83
Author(s):  
Federico Lenzerini
Keyword(s):  
Human Rights ◽  
International Human Rights Law ◽  
International Regulation ◽  
The People ◽  
The Status ◽  
Considerable Impact ◽  
Definition Of ◽  
The Right ◽  
Human Rights Standards ◽  
Second World

The 1951 Convention Relating to the Status of Refugees was one of the major accomplishments of the post-Second-World-War international legal community. It became the cornerstone of the international regulation of the right of asylum and represented the spark that ignited subsequent developments of international law in the field of asylum and refugees. Even more notable is the fact that the Convention has continued to have considerable impact despite the passing of time. However, 65 years after its adoption the Convention is showing signs of ageing, because several of its provisions are inconsistent with the present state of evolution of international human rights law. These provisions would therefore need to be updated, taking into consideration contemporary human rights standards, so as to make the Convention a living instrument capable of effectively addressing the needs of the people to whose protection it is devoted. The provisions which most require amendment are Article 1(A)(2), providing the definition of “refugee”, the exclusion clauses included in Article 1(F), and the exceptions to the prohibition of refoulement contemplated by Article 33(2).

scholarly journals STUDI ANALISIS KUALITAS AIR DI DAERAH ALIRAN SUNGAI PAKERISAN PROVINSI BALI

2017 ◽  
Vol 11 (2) ◽  
pp. 101
Author(s):  
Ketut Asrini ◽  
I Wayan Sandi Adnyana ◽  
I Nyoman Rai
Keyword(s):  
Water Quality ◽  
Good Condition ◽  
Pollution Index ◽  
Quality Standards ◽  
Upstream Region ◽  
Index Method ◽  
The People ◽  
The Status ◽  
Sample Points ◽  
Definition Of

Pakerisan watershed is used by the people for various purposes to meet the daily needs for water and it is also for irrigation water. The aim of research was to determine the water quality related to human activities and the pollution index. Water sampling was conducted in the nine sample points i.e. upstream of two sample points, in the middle of four sample points, and in the downstream of three sample points. Sampling was done by purposive sampling. Determination of water quality was carried out by comparing the measured data of each parameter of water with the value of quality standards based on the Bali Governor Regulation Number  08 of 2007, while the definition of the status of water quality was done by the pollution index method. The results showed that the activities that affect the water quality physically, chemically and biologically at the upstream to downstream are farming activities, settlements, tourism and trade. In the upstream showed no parameters that exceeded the quality standards, the variables of BOD, COD, phosphate, fecal coli and total coli exceeded the quality standards and in the downstream,  the BOD, fosfat and  fecal coli exceeded the quality standards. The pollution index found in the upstream region good condition, whereas in the middle was classified as heavily polluted until the downstream  was lightly polluted.

scholarly journals Federalismo cooperativo e medidas alternativas à prisão: cumprimento da pena de prestação de serviços na administração pública municipal em Caçapava do Sul, RS - Cooperative federalism and alternative measures to prison in Caçapava do Sul, RS

2019 ◽  
Vol 1 (1) ◽  
Author(s):  
Vinicius Nahan Dos Santos
Keyword(s):  
Service Providers ◽  
Methodological Approach ◽  
Effective Control ◽  
The People ◽  
De Se ◽  
The Status ◽  
Alternative Measures ◽  
Qualitative Descriptive ◽  
Definition Of ◽  
Cooperative Federalism

<p>Resumo: O presente estudo buscou descrever e analisar a forma como a Administração Pública municipal de Caçapava do Sul realiza a gestão das pessoas encaminhadas pelo Poder Judiciário para cumprimento da pena de prestação de serviços às entidades públicas, através da análise dos processos referentes ao ano de 2017. Para tanto, utilizou-se de uma abordagem metodológica qualitativa, descritiva e exploratória, além de se valer de pesquisa documental e entrevista. Nesse período, constatou-se a existência de 64 encaminhamentos de pessoas para prestação de serviços. Dentre esses, apurou-se que 76,6% (49) dos processos encaminhados tiveram início, enquanto 23,4% (15) não começaram. Ademais, excluindo dez pessoas (15,6%) que não haviam sido designadas para nenhum lugar, verificou-se que 63% (34) das pessoas foram encaminhadas para a Secretaria de Obras. No tocante aos tipos penais imputados aos prestadores de serviço, constatou-se que 45,3% (29) das pessoas encaminhadas foram acusadas de posse de drogas. Após a entrevista com o servidor responsável, identificou-se três pontos de aperfeiçoamento na gestão das prestações: critérios objetivos e impessoais para a definição do setor de cumprimento; controle efetivo da frequência das pessoas prestadoras de serviços e troca de informações com o Poder Judiciário local a respeito da situação de cumprimento da prestação.</p><p>Abstract: The present study sought to describe and analyze how the Municipal Public Administration of Caçapava do Sul manages the people sent by the Judiciary to fulfill the penalty of providing services to public entities, through the analysis of the processes for the year 2017.For that, a qualitative, descriptive and exploratory methodological approach was used, in addition to documentary research and interview. During this period, it was verified the existence of 64 referrals of people to provide services. It was found that 76.6% (49) of the referrals started, while 23.4% (15) did not begin. In addition, excluding 10 people (15.6%) who had not been assigned to any place, it was found that 63% (34) of the people were referred to the Secretary of Works. Regarding the criminal types attributed to service providers, it was found that 45.3% (29) of the people referred were charged with possession of drugs. After the interview, three points of improvement in the management of the benefits were identified: objective and impersonal criteria for the definition of the compliance sector; effective control of the frequency of persons providing services and exchange of information with the local Judiciary regarding the status of compliance with the provision.</p>

scholarly journals MALACHI’S VISION OF THE TEMPLE: AN EMBLEM OF ESCHATOLOGICAL HOPE (MALACHI 3:1-5) AND AN ECONOMIC CENTRE OF THE COMMUNITY (MALACHI 3:10-12)

2017 ◽  
Vol 23 (2) ◽  
pp. 354-381
Author(s):  
Blessing Onoriode Boloje ◽  
Alphonso Groenewald
Keyword(s):  
Community Of Faith ◽  
The People ◽  
Last Judgment ◽  
The Temple

This article shows how temples were viewed in biblical Israel and how the prophets understood the temple in their different contexts. The temple is emphasised as the abode of Yahweh by the prophets before the exile. During the exile, it is seen as a symbol of the reestablishment of the people as community of faith, and in the post-exilic era, the temple is conceived as an emblem of the restoration and revival of the people and as a representation of an eschatological hope. These prophetic conceptions of the temple are used by the prophets in their respective contexts to challenge people to move towards their aim. In keeping with these prophetic traditions, the article highlights the fact that in the book of Malachi the temple is discerned as an emblem of eschatological hope, wherein Yahweh’s last judgment is determined and the triumph of his people is declared and granted (Malachi 3:1-5) and as an economic centre of the community (Malachi 3:10-12). The consistency of Malachi’s vision validates similar prophetic formulae and theological themes.

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