scholarly journals Jeremiah 23:23–24 as polemic against prophets’ views on Yahweh’s presence

2016 ◽  
Vol 72 (3) ◽  
Author(s):  
Wilhelm Wessels
Keyword(s):  
The People ◽  
Peace And Security ◽  
False Prophets ◽  
Independent Existence

Jeremiah 23:23–24 is a short passage in the cycle of oracles in which the prophet Jeremiah is supposedly in conflict with other prophets in his society. It is possible that this short passage first had an independent existence before it became part of the collection of oracles in 23:9-40 This article argues that as an independent oracle the passage claims that Yahweh is not just a localised god, but an omnipresent God from whom no person can hide. When read as part of the mentioned cycle, it should be regarded as a polemic against a view held by some prophets that Yahweh’s nearness guarantees peace and security. Their domesticated view leads to complacency and disregard. It is argued that Jeremiah opposes their view by stating that Yahweh is also a distant God who is aware of their false and deceitful attempts to provide revelatory knowledge to the people. In this regard chapter 23:23–24 serves as a polemic against so-called false prophets and implies a threat of judgement.Keywords: False prophets, temple, Yahweh's presence, polemic

scholarly journals Prophetic Conflict in Jeremiah 27-28 and the Question of True and False Prophecy

2021 ◽  
Vol 21 (2) ◽  
pp. 87-107
Author(s):  
Ikenna L. Umeanolue
Keyword(s):  
Old Testament ◽  
Legal Traditions ◽  
The People ◽  
False Prophets ◽  
Do So ◽  
Easy Solution ◽  
Prophetic Office

The Old Testament text of Jeremiah 27-28 presents prophetic conflict between Jeremiah and Hananiah. Jeremiah proclaimed a message of God’s judgment against the rulers and the people of Judah because of their violation of the religious and the legal traditions of the nation but Hananiah opposed him preaching a message of peace and salvation and predicted the deliverance of Israelite nation from the hands of their enemies. Both claimed to have God’s authority. Jeremiah 27-28 provides a window into the problem of discerning a true prophet from a false one. Contemporary Nigerian Christians are also being challenged with such opposing prophecies by prophets who claim that their prophecies come from God. This study adopts exegetical method of interpretation and application of the message of Jeremiah 27-28 to the fact of truity and falsity in prophecy in contemporary Christianity. This study discovered that true prophetic office is a call, and not all comers’ affair. Prophecy lacks empirical proof and is sometimes manipulative and susceptible to barratry. The study further discovered that true prophets prophesy by the spirit of God while false Prophets prophesy from their own mind but also claim to do so by the spirit of God. Just like Prophet Hananiah, there are prophets who could be genuinely called but have refused to stay within their call because of loss of focus and desire for material gains. Thus the prevalent worldview of contemporary Nigerians concerning easy solution to life’s problems that leads to abuse of prophetic consultations needs to be changed.

scholarly journals Disappointed expectations and false hopes: The message of Ezekiel 13:1-16 in a time of change

2002 ◽  
Vol 58 (4) ◽  
Author(s):  
H.F. Van Rooy
Keyword(s):  
South Africa ◽  
The People ◽  
False Prophets

Ezekiel 13 forms part of a whole complex in the book of Ezekiel dealing with those prophetic voices challenged by the prophet Ezekiel. His audience paid no attention to his message and had expectations of a quick return from exile. These false expectations were bolstered by false prophets. The prophet unmasks their false-hood as part of an attempt to get the people to listen to his message aimed at repentance. This article explores the meaning of this crucial passage for contemporary South Africa.

Wartime Elections in Ireland

1943 ◽  
Vol 5 (4) ◽  
pp. 509-516
Author(s):  
F. A. Hermens
Keyword(s):  
Political Philosophy ◽  
Thomas Aquinas ◽  
Political Order ◽  
Political Organization ◽  
Simple Fact ◽  
The People ◽  
Peace And Security ◽  
Wartime Elections

The cardinal principle of political philosophy has been formulated as “politique d'abord”—politics comes first. This is true in the sense that whatever other advantages a country has, it will not be able to enjoy them in peace and security, unless its political order is firmly established. However, “politique d' abord” has little meaning unless we realize that we must also say “gouvernement d'abord”—government comes first. St. Thomas Aquinas, for example, was so much aware of this fact that, in his incomparably clear analysis of the problem of political organization, he, in the end, simply quoted Solomon: “Where there is no government, the people shall fall.” In this age of individualism we sometimes forget this simple fact, but history abounds with illustrations, both ancient and modern, of its abiding truth.

scholarly journals Court Case Management Software

2021 ◽  
pp. 760-765
Author(s):  
Er. Asadullah Shaikh ◽  
Arshina Dange ◽  
Arbaz Khan
Keyword(s):  
Case Management ◽  
Court Case ◽  
Law And Order ◽  
Management Software ◽  
Whole Process ◽  
The People ◽  
Peace And Security ◽  
Time And Energy

Law and Order acts as an important part of a country's peace and security. Laws are the rules of conduct established and enforced by superiors (authority, legislation or custom of a given community, state or group). When the people in a community abide by the laws made for them by their superiors, orderliness comes to that community. It acts as a guideline of what is accepted in a society or a country. Law and order also resolve disputes among the people and among the nations etc. As law and order is handled manually these days it takes lots of time and energy of the people. A person will be able to find a lawyer after visiting many lawyer's offices according to the case. In this process lots of energy and time is wasted by individuals, so to overcome this problem, we have decided to build an application which will help a person to find a lawyer suitable for their cases as well as it will help a person to keep track of each and every aspect of the case from start to end. This application includes activities such as a search for the best lawyer, uploading of case-related documents, payment of lawyer fees, hearing date alert, etc. It will also fasten the work of both users as well as lawyers. This application will be secured and the details of the case will only be known to the respective person and respective lawyer. This application is also eco-friendly as it reduces the lots of paperwork and the whole process will be digital.

scholarly journals Makna Tindakan Pragmatik Bedhaya Tejaningsih pada Jumenengan K.G.P.H Tejawulan Sebagai Raja Paku Buwana XIII di Surakarta

Panggung ◽  
2017 ◽  
Vol 27 (1) ◽  
Author(s):  
Maryono Maryono
Keyword(s):  
General Public ◽  
Symbolic Meaning ◽  
Cultural Tradition ◽  
The People ◽  
Peace And Security ◽  
Basic Reference ◽  
Linguistic Approach ◽  
Performing Art ◽  
Pragmatic Study ◽  
The Way

AbstractThe presence of Bedhaya Tejaningsih in the inauguration or jumenengan ritual of K.G.P.H Tejawulan is evidently not only a form of entertainment but also contains a symbolic meaning. In this pragmatic study of Bedhaya Tejaningsih, the writer uses a pragmatic linguistic approach. The research is qualitative interpretative in nature and uses as a basic reference pragmatic theories and performing art theories. The methods used for collecting data include a library study, observation, and interviews. The results of the study show that the meaning of the presence of the dance Bedhaya Tejaningsih in the jumenengan ritual of K.G.P.H Tejawulan is a form of entertainment, exemplification, and credibility. As a form of entertainment, the presence of the dance Bedhaya Tejaningsih at the king coronation provides an aesthetical presentation for the audience. The meaning of its exemplification is seen in the request it makes to the general public to follow the example of a good and wise leader who always prioritizes his love for the people in the way he provides them with protection, peace, and security. The meaning of credibility is K.G.P.H Tejawulan is request that the people will give their support and recognition of his inauguration to become king so that he gains legitimacy based on the cultural tradition of the Kasunanan Palace in Surakarta.Keywords: Bedhaya Tejaningsih dance, meaning of pragmatic action, and jumenengan.AbstrakKehadiran Bedhaya Tejaningsih pada ritual jumenengan K.G.P.H Tejawulan rupanya tidak sekadar bentuk hiburan, namun mengandung makna simbolis. Pada Penelitian pragmatik Bedhaya Tejaningsih, peneliti menggunakan pendekatan linguistik pragmatik. Bentuk penelitiannya bersifat kualitatif interpretatif dengan dasar rujukan teori-teori pragmatik dan seni pertunjukan. Metode pengumpulan datanya dengan cara: studi pustaka, observasi dan wawancara. Hasil kajian menunjukkan bahwa makna kehadiran tari Bedhaya Tejaningsih pada ritual jumenengan K.G.P.H Tejawulan merupakan bentuk hiburan, keteladanan dan kredibilitas. Sebagai bentuk hiburan kehadiran tari Bedhaya Tejaningsih pada penobatan raja secara keseluruhan sajiannya memberikan santapan estetis bagi penonton. Makna keteladanan yang ditemukan adalah bentuk permintaan terhadap masyarakat untuk meneladani figur pemimpin yang baik dan bijak yang selalu mengutamakan cinta kasih dalam mengayomi masyarakat, menciptakan ketentraman dan kedamaian. Makna kredibilitas adalah permohonan K.G.P.H Tejawulan terhadap masyarakat untuk memberi dukungan dan pengakuan atas penobatannya sebagai raja supaya memiliki legitimasi berdasar adat budaya Karaton Kasunanan Surakarta.Kata kunci: tari Bedhaya Tejaningsih, makna tindakan pragmatik, dan jumenengan. 

scholarly journals �So they do not profit this people at all� (Jr 23:32). A critique of prophecy

2011 ◽  
Vol 32 (1) ◽  
Author(s):  
Wilhelm J. Wessels
Keyword(s):  
Point Of View ◽  
General Nature ◽  
Ordinary People ◽  
Literary Context ◽  
The Bible ◽  
The People ◽  
Final Sentence ◽  
False Prophets ◽  
The One ◽  
Definition Of

Jeremiah 23:9�40 is a section of the Bible that is dedicated to the issue of true and false prophets. This section follows the cycle of the kings in Jeremiah 21:1�23:8. Both these cycles form part of an editorial unit 21:1�24:10. The kings and the prophets, along with the priests constituted the leadership in Israelite society. The view presented in 21:1�23:40 is that of a failed leadership and the result was the Babylonian exile. In this article the focus is on the prophets who are regarded as false. Jeremiah 23:9�40 is a collection of oracles ascribed to Jeremiah by tradition. In most instances the oracles are of a general nature and lack contextual concreteness. The literary context created by the compilers of 21:1�23:40 is essential to the argument presented in this article. According to Jeremiah 23:32 the false prophets �� do not profit the people at all� (New Revised Standard Version of the Bible [NRSV]). The line of reasoning in this article will be that, as religious leaders, prophets should benefit the people. In the context of 21:1�23:40 they had failed to do this. If the prophets had been in proper communication with Yahweh, they would not have misled the people. From the point of view of the collectors, most probably in an exilic context, the message is clear: the prophets have failed the people, the exile is a reality, and there is no longer any room for false prophets. Jeremiah 23:25�32 makes it clear that, if prophetic words do not profit Yahweh�s people, they should be regarded as false and misleading.The passage for discussion in this article is Jeremiah 23:25�32. The very last sentence in this passage (v. 32) seems to be the culminating point of the complaint against the opposing prophets: �so they do not profit this people at all�. The purpose of this article is to address this issue of prophets benefiting the ordinary people. From this final sentence one can conclude that one of the marks of a true prophet is that ordinary people should benefit from his performance as a prophet. The question will be, �What can a prophet contribute to society that will benefit the people?� If we ask this question in the current context, the highlighting of the negative aspect of the prophets will guide us to what the expectation of the writer (prophet) was. Prophets, according to the classical definition of their function, are supposed to communicate to people the messages they receive from Yahweh (Redditt 2008:6; cf. also Blenkinsopp 1996:28�30).1 In verse 28 of the passage under discussion Yahweh says: �� let the one who has my word speak my word faithfully� (NRSV). The role of the prophets is to act as channels of communication between Yahweh and the people. Yahweh sends his messages to his covenant people through the prophets he has commissioned for this purpose.

The Role of an African University

1971 ◽  
Vol 9 (1) ◽  
pp. 107-114 ◽  
Author(s):  
Julius K. Nyerere
Keyword(s):  
East Africa ◽  
Dar Es Salaam ◽  
Constituent Part ◽  
The People ◽  
University College ◽  
The University ◽  
Independent Existence

On the good foundation built by the University College of Dar es Salaam, which was a constituent part of the University of East Africa, we are now embarking upon our independent existence as a University. This is therefore an occasion for rejoicing. It is also an occasion which calls for re-dedication and renewed endeavour by all those involved. For it is now our responsibility to shape this institution so that it gives the maximum service to the people of Tanzania and their socialist objectives.

scholarly journals Solidarity as a Principle of International Law: Its Application in Consensual Intervention

2019 ◽  
Vol 6 (2) ◽  
pp. 333
Author(s):  
Themistoklis Tzimas
Keyword(s):  
International Law ◽  
Human Security ◽  
Fundamental Principle ◽  
Collective Security ◽  
International Peace ◽  
Balanced Approach ◽  
The People ◽  
Peace And Security ◽  
Domestic Law ◽  
Actual Control

The article analyses solidarity as a principle of international law, in relation to consensual intervention. The main point of the article is that solidarity constitutes a fundamental principle of international law which lies at the center of the collective security system. This is why solidarity, in the framework of international law must comply with the ultimate goal of the preservation of international peace and security. In such a framework, consensual intervention is assessed from the perspective both of the inviting as well as of the intervening part, on the basis of several criteria, including the level of actual control on the ground, the compliance with international and domestic law, the scope of the consent and the means of implementation of this scope. In cases of contested domestic authority, a larger variety of criteria need to be taken into account. It is proposed that solidarity can offer a balanced approach, between State-centered and human security or in other words between solidarity among States and solidarity towards the people.

What is Prophetic about Prophecies: Inspiration or Critical Memory?

2017 ◽  
Vol 26 (2) ◽  
pp. 178-195
Author(s):  
Matthias Wenk
Keyword(s):  
New Testament ◽  
People Of God ◽  
The Core ◽  
The People ◽  
The New Testament ◽  
The Will ◽  
False Prophets ◽  
Will Of God

Books on ‘how to speak prophetically’ are flourishing. They mainly build on the assumption that ‘inspired speech’ defines the core of the prophetic self-understanding. This conjecture is also reflected in many scholarly works on prophecy. This articles argues that at the heart of prophecy in both the Old and the New Testament lays the identity-forming narrative of the people of God. Based on 1 Cor. 1.10–2.16 it shall further be argued that the Spirit’s role may also be described in disclosing the significance of this narrative. That inspired oracles are not pivotal to the New Testament’s understanding of prophecy is further evidenced in Mt. 7.15–34: False prophets are not criticised for the content of their speech but for their lack of obedience to the will of God. Therefore, Pentecostals today might listen carefully to their own identity-forming narrative and telling the story might in itself be a prophetic act.

Hobbes' Dialogue of the Common Laws and the difference between "natural" and "civil philosophy"

1999 ◽  
Vol 12 (1) ◽  
pp. 3-25
Author(s):  
Giuseppe Mario Saccone
Keyword(s):  
Natural Philosophy ◽  
Late Work ◽  
Philosophical System ◽  
The People ◽  
Peace And Security ◽  
Before And After ◽  
The Common ◽  
Per Se ◽  
Simultaneous Use ◽  
The Difference

AbstractThis article explains the apparent tension between Hobbes' late work A Dialogue between A Philosopher and A Student of the Common Laws of England and his avowed goal of a deductive philosophy which eschews rhetoric and history, by analysing the difference between Hobbes' civil and natural philosophy. A Dialogue's simultaneous use of deduction, rhetoric, and historical citation is congruent with the method applied by Hobbes in Leviathan in order to construct his "civil philosophy". This highlights Hobbes' awareness increasing with the years of the difference between the teachings of "natural philosophy" which are understood by demonstration, and once this is done are evident per se, and those of politics and jurisprudence which in order to make the people obey the sovereign maintaining peace and security, may require employing the language of persuasion before and after being demonstrated. However, I have argued that the awareness of this difference does not undermine the general unity of his philosophical system and in particular of his notion of science.

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