scholarly journals Christian theological understanding of the handling of infertility and its relevance in the Indonesian context

2021 ◽  
Vol 77 (4) ◽  
Author(s):  
Yohanes K. Susanta
Keyword(s):  
Old Testament ◽  
Severe Problem ◽  
Infertile Women ◽  
Traditional Assumption ◽  
God's Grace ◽  
Theological Understanding

Infertility is one of the key themes in the Old Testament narrative. This infertility was experienced by the Israelite matriarchs Sarai, Rebekah and Rachel as well as several other women. This article argues that the concept infertility has given rise to injustice and discrimination, especially against women. For this reason, a constructive and a contextual dialogue between the biblical context and the context of the present is required to offer a new understanding and a liberating spirit to women and men. It is crucial because there is a traditional assumption that infertility is a disgrace and misfortune for a family. The inability to have children can create problems in the home, such as divorce or polygamy for the sake of having children. Infertility constitutes a severe problem for couples in a culture that emphasises the importance of producing descendants.Contribution: This article offers a theological contribution from the Old Testament as a critique of the culture in terms of how infertile women are treated, that is, infertility as God’s grace. Also, this article offers a Christian theological understanding of the handling of infertility in an Indonesian context. It aims to redefine infertility and bring each couple to the realisation that the plight of infertility or having no children should no longer be seen as a burden for a couple but rather as part of God’s grace for their lives.

Mission And Grace of God According to the Book of Jonah

2020 ◽  
Author(s):  
Susilo Susanto
Keyword(s):  
Old Testament ◽  
God's Grace ◽  
The Relationship

In the Old Testament there is a debate between two related topics, namely the mission and grace of God. Specifically seen in the Book of Jonah, this book contains several dialogues which perfectly support the motion of the story and the themes it carries. Its structure provides a contrasting picture of Yahweh and Jonah. To answer this debate, by looking at the relationship between mission and God's grace in the Book of Jonah. We can find in it Jonah's disobedience in carrying out the mission that God gave him and the rewards he experienced by God's grace to him. Likewise the Ninevites received the grace of God which the prophet of God did not want. Then the question arises what is the mission and mercy of God in universal relationships. Thus this paper seeks to elaborate on these two topics.

scholarly journals ’n Teologiese waardering van die Sinai-tradisie (Eks. 19 - Num. 10:10)

2001 ◽  
Vol 35 (3) ◽  
Author(s):  
S.D. Snyman
Keyword(s):  
Old Testament ◽  
The Many ◽  
Theological Understanding ◽  
Literary Setting

A theological evaluation of the Sinai-tradition (Ex. 19 - Num. 10:10) Among the many and varied angles by means of which the Old Testament are studied, a theological evaluation of it remains valid as there is also need for a global and theological understanding of the Old Testament. This contribution focuses on the theological content of the Sinai-tradition found in Exodus 19 - Numbers 10:10. Furthermore the importance of the Sinai-tradition is pointed out and the literary setting outlined. In this article it is argued that the theological content may be summarized by three concepts: theophany, covenant and Torah.

scholarly journals Frants Buhl som gammeltestamentlig teolog

2015 ◽  
Vol 78 (3) ◽  
pp. 202-224
Author(s):  
Jesper Høgenhaven
Keyword(s):  
Old Testament ◽  
Historical Research ◽  
Close Connection ◽  
Divine Revelation ◽  
Christian Church ◽  
Source Criticism ◽  
Priestly Source ◽  
Biblical Texts ◽  
Theological Understanding

Frants Peder William Buhl (1850-1932) is credited with introducingmodern critical exegesis in a Danish theological context. This article attempts to track Buhl’s theological concerns. Buhl saw his work as an academic theologian in close connection with the faith and life of the Christian church. In his earlier works he defends a conservative historical position, including a Mosaic origin for Deuteronomy. Later, he embraces basic insights promoted by Julius Wellhausen, and accepts Pentateuchal source criticism and a late date for the Priestly source as founded on valid historical arguments. Buhl retained an independent position with regard to Wellhausen, and remained a great admirer of the conservative scholar Frantz Delitzsch. As a biblical theologian, he worked out a perspective which assigns significant value to the biblical texts as witnesses to a divine revelation unfolding through the course of history, and maintained that historical research at a critical basis is essential to a proper theological understanding of the Old Testament scriptures.

Martin Luther’s Teaching on Sin

2016 ◽  
Author(s):  
L'ubomír Batka
Keyword(s):  
New Testament ◽  
Old Testament ◽  
Central Place ◽  
Original Sin ◽  
Human Beings ◽  
True Nature ◽  
Helpful Tool ◽  
Original State ◽  
Good Works ◽  
God's Grace

Martin Luther did not write a specific treatise solely on sin. Nevertheless, the topic of sin is important to him. There are very few treatises where the topic of sin does not appear, as there are few treatises where Luther would not use Scripture as the base for his argumentation. Luther’s hermeneutical preconditions for development of the doctrine on sin are both Old Testament and New Testament passages. The beginning of Luther’s doctrine of sin is tied to his discovery of Augustine’s anti-Pelagian writings during his “Lectures on Romans” (1515–1516). Luther equated concupiscence with original sin and reasoned about human passivity in the process of salvation. With the formulation of new reformational theology, the emphasis on original sin as the corruption of bodily and spiritual powers in its universal, total, and radical aspect grew. Luther came to the conviction that peccatum radicale is unbelief in God, a distrust in Christ’s promises, as clearly expressed in his treatise “The Freedom of a Christian.” The reformer did not develop his teaching on original sin from some sort of “original state theology.” A helpful tool to approach Luther is to use the parable from New Testament (Matt. 7:16–20 and 12:33, Luke 6:43–45) about a good tree bearing good fruits. This motive became the central place in the iconographic depiction of the process of salvation by Lucas Cranach’s woodcut Law and Grace (1529/1530). In its illustrative power it offers generally understandable conclusions and is pedagogically effective: good works do not make a good man, but a good man does good works; evil works do not make a wicked man, but a wicked man does evil works. Under the law, the sinner is entirely and totally without good fruits coram deo. Luther became firmly convinced that the true nature of sin is to be found entirely in peccatum radicale and not in peccatum actuale. The essence of the “root sin” is the disobedience to the first commandment and unbelief as lack of trust in God’s promises. Luther was rather unspeculative on the question about the origin of sin. His radical perspective related to sin has the advantage of being able to point to the tragical effect of sin on human beings bearing “fruits of sin”, making them captive to self-destructive conditions as perdition. Luther’s doctrine of sin is holistic, and it formed his homiletical, catechetical, and pastoral language with the conviction that “making sin great” is inseparably connected with exalting only God’s grace and salvation only in Christ only through faith.

Anthony Phillips, God B.C.: God’s Grace in the Old Testament

Theology ◽  
2019 ◽  
Vol 122 (4) ◽  
pp. 298-299
Author(s):  
Donn F. Morgan
Keyword(s):  
Old Testament ◽  
God's Grace

scholarly journals «МОНАСТЫРЬ В МИРУ» КАК ОБРАЗ ВСЕОБЩЕГО ОБЪЕДИНЕНИЯ В РОМАНЕ БРАТЬЯ КАРАМАЗОВЫ THE LAY MONASTERY AS AN IMAGE OF UNIVERSAL UNIFICATION IN THE NOVEL THE BROTHERS KARAMAZOV

2021 ◽  
Vol XII (38) ◽  
pp. 81-101
Author(s):  
Lazar Milentijević
Keyword(s):  
Old Testament ◽  
The Novel ◽  
The Brothers Karamazov ◽  
The People ◽  
The World ◽  
Constant Conjunction ◽  
Brothers Karamazov ◽  
God's Grace ◽  
The Church ◽  
Ways Of Life

The article deals with the theme of a "lay monastery" (“монастырь в миру“), which became one of the important milestones of spiritual life and the life of the Сhurch in the late 19th and 20th centuries and which was reflected in the later works of Dostoevsky. According to Russian thinkers, there was an obvious need to overcome the spiritual isolation of the Church, which should show a desire to merge with the world and manifest heartfelt and vital work on this path. However, the new form and way of salvation are seen as an impulse of humanity to overcome the gap and strengthen connections with the Church. Dostoevsky thought that in the fluid and already different spiritual and historical reality, it was of the utmost importance to find or create new ways of salvation and unification. The Brothers Karamazov tells of the increasing social influence of hermits’ (подвижник). Dostoevsky suggested that their influence was utilitarian in nature and could be associated with the upper limit of Russian medieval culture in the 17th century, when the cult of saints was significantly strengthened as they were revered primarily as real helpers in secular affairs. Sanctity in Russia was often achieved by following the paths of martyrdom, passion-bearing, asceticism in its extreme forms, hermitry, mysticism and foolishness (юродство) rather than through constant, consistent, and purposeful self-discipline and abstention. However, the unifying factor is "Labor with Christ", where both joy about the world and spiritual ennobling are revealed, as Dostoevsky illustrates a path on which there is the possibility of expedient union between the laity and the Church. In the last chapter, in which Alyosha gathers the children and makes a speech, the mission of the "lay monastery" is carried out, because he manages to unite people in the name of Ilyushechka and his expected resurrection, thus, in the name of Christ. Each thing, having an absolute meaning, exists not only in a passive correlation to the other, but also takes action, fills it up and is being filled up. Only in a universal synthesis of this type, does the true miracle of universal interconnection live. Here, we are witnessing the mysterious communion of the boys and their entry into the mystical Church. One can use Lurie's successful comparison of two ways of life, secular and monastic, with Law and Grace (159). The lay monastery corresponds to the meeting of the Old Testament law and evangelical freedom, as two Christian paths that should exist in constant conjunction. Dostoevsky's thesis once again confirms the idea of Solovyov: "The Church is there where the people are, united by mutual brotherly love and free unanimity, who become a receptacle of God's grace, which is the true essence and vital principle of the Church, that forms one spiritual organism" (1914, 4: 658).

scholarly journals A Biblical Holistic Approach to Proverty

2019 ◽  
Vol 9 (1) ◽  
pp. 127-153
Author(s):  
Jon Gunthorpe
Keyword(s):  
Old Testament ◽  
Poverty Alleviation ◽  
Holistic Approach ◽  
Christian Churches ◽  
The Poor ◽  
Different Types ◽  
The New Testament ◽  
God's Grace ◽  
Biblical Perspective ◽  
The Way

Historically, 'the poor' are those who are in need materially and so the way to care for them is to give financial or material assistance. While there has been some progress in the recent century, poverty alleviation still remains a major issue in our world. From a Biblical perspective poverty is one of the consequences of sin, but it is understood in a broader way than merely physical poverty. God works to reverse the results of sin and restore all things, which includes all forms of poverty. In the Old Testament the poor are most often discussed in economic terms, however there are also references to those in spiritual need. The primary principle was that the Israelites were to care for the poor among them, which reflected God's care for them. However, they often fail and are rebuked for exploiting the poor. In the New Testament poverty is discussed even more clearly in an holistic way: there are the materially poor, the socially poor, but all people are spiritually poor. Hence the way to care for the poor must address these different types of poverty. Of paramount importance is to help people out of spiritual poverty, for that has eternal consequences. However, it is also clear that Christians who properly understand God's grace to them, will respond by caring for others holistically. Such care was seen in the early NT church from congregations who were transformed to serve, as taught and modelled by Jesus. The ongoing challenge for Christian churches today is to continue to care for all varieties of the poor, enabling and empowering them to help themselves as Jesus' instructed.

scholarly journals Penafsiran Amilenialisme & Teologi Kovenan Dalam Memahami Alkitab

2020 ◽  
Vol 5 (2) ◽  
pp. 1-23
Author(s):  
Philip Suciadi Chia ◽  
Juanda Juanda
Keyword(s):  
Old Testament ◽  
Covenant Theology ◽  
Church Fathers ◽  
Book Of Revelation ◽  
Garden Of Eden ◽  
The Bible ◽  
God's People ◽  
Theological Understanding ◽  
Relationship Of ◽  
The Church

There are various choices in understanding the Bible to become dogma in a church. Whether it was built based on a guide from the Bible and the traditions of the apostles or church fathers, to those who only focus on the Bible. Those based only on the Bible also have their own uniqueness. Amillennialism believes that the church is in the entire Old Testament. Paul, for example, uses the church that leads to Israel (Gal. 6:16). In addition, the remnants of the Israelites in the OT were said to be the church (Acts 7:38). The church is already in the OT with the election of the nation of Israel to be God's people. Even further, followers of amillennialism believe that the church existed in the garden of Eden. Covenant theology bases its theological understanding and the study of the Bible is based on three covenants namely the work agreement, redemption and grace. Covenant theology can be said to be a new theology, not even in the days of the church fathers. Even so, Augustine did mention the relationship of Adam, who at first, stood before God as a covenant. The exposition of the book of Revelation, according to the Covenant Theologian, is based on the method of progressive parallelism which is divided into seven parts. The seven parts are parallel with each other. Each section also reveals a certain progression in the process of eschatology. Although the book of Revelation is divided into seven parts, it should not only pay attention or focus on one part, but should appreciate all parts of the book of Revelation as a whole. Abstrak Indonesia Ada aneka pilihan di dalam memahami Alkitab untuk bisa menjadi dogma dalam sebuah gereja. Entah yang dibangun berdasar perpanduan dari Alkitab dan tradisi para rasul atau bapa gereja, hingga yang hanya fokus kepada Alkitab semata. Yang mendasarkan pada Alkitab saja, juga memiliki keunikannya masing-masing. Kaum amilenialisme meyakini bahwa gereja sudah ada di dalam seluruh Perjanjian Lama. Paulus, contohnya, memakai gereja yang mengarah kepada Israel (Gal. 6:16). Di samping itu, sisa-sisa orang Israel di dalam PL dikatakan sebagai gereja (Kis. 7:38). Gereja sudah ada di dalam PL dengan pemilihan bangsa Israel menjadi umat Allah. Bahkan lebih jauh lagi, penganut amilenialisme percaya bahwa gereja sudah ada ketika di taman Eden. Teologi kovenan mendasarkan pemahaman teologis maupun penelahaan Alkitabnya berdasarkan dari tiga perjanjian yaitu perjanjian kerja, penebusan dan anugerah. Teologi perjanjian dapat dikatakan suatu teologi yang baru, bahkan belum ada pada masa bapa-bapa gereja. Meskipun demikian, Agustinus memang pernah menyinggung hubungan Adam, yang pada mulanya, berdiri di hadapan Allah sebagai perjanjian. Eksposisi kitab Wahyu, menurut Teolog Kovenan, didasarkan pada metode paralelisme progresif yang terbagi menjadi tujuh bagian. Ketujuh bagian tersebut bersifat paralel satu dengan lainnya. Masing-masing bagian juga menyingkapkan akan progresivitas tertentu dalam proses eskatologi. Meskipun kitab Wahyu terbagi atas tujuh bagian, namun tidak boleh hanya memperhatikan atau terfokus pada satu bagian saja, tetapi hendaknya menghargai semua bagian dalam kitab Wahyu sebagai keseluruhan.

scholarly journals Mission And God’s Mercy In The Bible (Mission and Grace of God According to the Book of Jonah)

2021 ◽  
Author(s):  
Vicky BGD Paat
Keyword(s):  
Old Testament ◽  
The Bible ◽  
God's Grace ◽  
The Relationship

In the Old Testament there is a debate between two related topics, namely themission and grace of God. Specifically seen in the Book of Jonah, this bookcontains several dialogues which perfectly support the motion of the story and thethemes it carries. Its structure provides a contrasting picture of Yahweh and Jonah.To answer this debate, by looking at the relationship between mission and God'sgrace in the Book of Jonah. We can find in it Jonah's disobedience in carrying outthe mission that God gave him and the rewards he experienced by God's grace tohim. Likewise the Ninevites received the grace of God which the prophet of Goddid not want. Then the question arises what is the mission and mercy of God inuniversal relationships. Thus this paper seeks to elaborate on these two topics.

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