scholarly journals Mariologiczno-eklezjologiczna interpretacja obrazu Niewiasty z Ap 12

Sympozjum ◽  
2021 ◽  
Vol 25 (1 (40)) ◽  
pp. 11-23
Author(s):  
Danuta Piekarz
Keyword(s):  
Old Testament ◽  
The Sun ◽  
People Of God ◽  
The People ◽  
Average Reader ◽  
The Individual ◽  
The Church

Mariological and ecclesiological interpretation of the image of the Woman from Apocalypse 12 In chapter 12 of the Apocalypse, key to the whole work, there appears the mysterious figure of a Woman clothed with the sun. Throughout history, this figure has been interpreted in many different ways. The average reader spontaneously associates her with Mary, as artists often portray the Mother of Christ according to the apocalyptic description; however, the oldest commentators saw in the Woman the People of God of the Old and New Testaments. Later on, the Marian-ecclesiological interpretation became widespread – and is often accepted in our Times – which perceives the Woman as both Mary and the Church. Certain elements of the description of the Woman are more suited to Mary, others – to the Church, and many can be interpreted in both senses. This is shown in the second part of the article, which discusses the individual symbolic elements of the image of the Woman, emphasizing the references to the texts of the Old Testament. Abstrakt W rozdziale 12. Apokalipsy św. Jana, kluczowym dla całości dzieła, pojawia się tajemnicza postać Niewiasty obleczonej w słońce. Na przestrzeni dziejów bardzo różnie interpretowano tę postać. Przeciętny czytelnik spontanicznie kojarzy ją z Maryją, gdyż artyści często przedstawiają Matkę Chrystusa zgodnie z apokaliptycznym opisem; jednak najstarsi komentatorzy widzieli w Niewieście Lud Boży Starego i Nowego Testamentu. Później rozpowszechniła się – i jest często akceptowana w naszych czasach – interpretacja maryjno-eklezjologiczna, dopatrująca się w Niewieście zarówno Maryi, jak i Kościoła. Pewne elementy opisu Niewiasty bardziej pasują bowiem do Maryi, inne – do Kościoła, a wiele można interpretować w obu znaczeniach. Ukazuje to druga część artykułu, w której omówiono poszczególne elementy symboliczne obrazu Niewiasty, podkreślając nawiązania do tekstów Starego Testamentu.

Death as a Spiritual Marriage: Individual and Ecclesial Eschatology

1972 ◽  
Vol 26 (1-4) ◽  
pp. 81-101 ◽  
Author(s):  
Alfred C. Rush
Keyword(s):  
New Testament ◽  
Old Testament ◽  
General Idea ◽  
People Of God ◽  
Metaphorical Language ◽  
The People ◽  
The New Testament ◽  
Spiritual Marriage ◽  
The Church ◽  
Underlying Theme

AbstractBeginning with Osee, Yahweh's relationship with Israel is described in terms of marriage. The basic, underlying theme is the love of the husband that overcomes the infidelities of his spouse, his covenanted people.1 This marriage theme of love later finds many nuanced expressions in the Old Testament.2 The Church, as the Spouse of Christ, is the continuation and fulfillment of the Old Testament theme.3 "Since the Church of the New Testament succeeds the Synagogue of the Old Testament, it naturally takes over not only the general idea of the People of God, but also the metaphorical language of bridal mysticism in the prophetic books; God unites himself with Redeemed mankind with the tenderness and constancy of a lover."4

scholarly journals Misi Allah pada Masa Intertestamental

2020 ◽  
Vol 3 (1) ◽  
pp. 110-119
Author(s):  
Elisua Hulu
Keyword(s):  
New Testament ◽  
Old Testament ◽  
The Political ◽  
People Of God ◽  
The People ◽  
The New Testament ◽  
God's Mission ◽  
Book Of Daniel ◽  
The Church

The people of God of the Old Testament and the people of God in the New Testament were linked during what is called the intertestamental age. This period is referred to as a state of vacuum which is marked by the absence of a demonstrative role of the prophet. The 400 year period of development, destruction, success and decline of the ruling nations was prophesied by God. The Old Testament Book of Daniel shows clearly that world history is proceeding according to God's sovereignty. Mission is God's work. The important thing from God’s mission is talking about God as a sender, where He is the source, initiator, dynamist, implementer and fulfiller of His mission. The method of study related to God's mission in the Interstestamental era is the method of studying literature, which describes it descriptively. The intertestamental period is the time when other nations know the God of Israel through their existence among them. This is a different way from what happened in the days of Solomon's kingdom where there was a temple in Jerusalem which became an attraction for Gentiles. The political, social, and economic situation in intertestamental times was a preparation for the mission of the church in New Testament times.Umat Allah Perjanjian Lama dan Umat Allah Perjanjian Baru dihubungkan dalam masa suatu yang sebut masa intertestamental. Masa ini disebut sebagai keadaan adanya kevakuman yang ditandai oleh tidak nampaknya peranan nabi secara demonstratif. Masa waktu 400 tahun mengalami perkembangan, kehancuran, kesuksesan dan kemerosotan negara-negara yang menguasai sudah dinubuatkan oleh Tuhan. Kitab Daniel dalam Perjanjian Lama memperlihatkan dengan jelas bahwa sejarah dunia berjalan sesuai dengan kedaulatan Allah. Misi adalah karya Allah. Hal penting dari misi atau pengutusan Allah berbicara tentang Allah sebagai pengutus, dimana Ia adalah sumber, inisiator, dinamisator, pelaksana dan penggenap misi-Nya. Metode pengkajian terkait misi Allah pada masa Interstestamental adalah dengan metode kajian pustaka, yang menguraikan secara deskriptif. Masa intertestamental adalah masa di mana bangsa-bangsa lain mengenal Allah Israel melalui keberadaan mereka di tengah bangsa-bangsa lain. Ini adalah cara yang berbeda dari yang terjadi pada masa kerajaan Salomo di mana ada bait suci di Yerusalem yang menjadi daya tarik bagi bangsa-bangsa lain. Situasi politik, sosial, dan ekonomi pada masa intertestamental merupakan persiapan bagi misi gereja pada masa Perjanjian Baru.

scholarly journals The Ecclesiology of Israel’s Scriptures

2018 ◽  
pp. 32-54
Author(s):  
R. W. L. Moberly
Keyword(s):  
Old Testament ◽  
Biblical Text ◽  
People Of God ◽  
Hebrew Scriptures ◽  
The People ◽  
The Church

This chapter begins by exploring the dilemma: How can there be an ecclesiology of the Hebrew Scriptures in the absence of a church? We might say that the theological account of ‘the people of God’ in the Old Testament informed and shaped the Christian sense of ‘the people of God’ in the New. Or we could go further and affirm that there was indeed a church in or of Israel. The chapter then reviews Christian attempts to provide (a) a synthesis of historical and theological interpretations of the Old Testament (Hanson and Goldingay) and (b) canonical approaches (Childs, Lindbeck, and Radner). The remainder of the chapter offers a reading of selected Old Testament passages, seeking to bring together Israel and the church according to the three themes: vocation and assurance; warning and challenge; failure and hope. These readings of the biblical text are followed by reflections on their theological and ecclesiological implications.

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.

Practising piety in a (post-) pandemic time: A spatial reading of piety in Psalm 66 from the perspectives of memory and bodily imagery

2021 ◽  
Vol 77 (4) ◽  
Author(s):  
Lodewyk Sutton
Keyword(s):  
Old Testament ◽  
Social Anthropology ◽  
The Past ◽  
Body Imagery ◽  
Research Article ◽  
Global Pandemic ◽  
Practical Theological ◽  
The Individual ◽  
Exodus Narrative ◽  
The Church

Situated in the larger collection of Psalms 51–72, also known as the second Davidic Psalter, the smaller group of Psalms 65–68 is found. This smaller collection of psalms can be classified mostly as psalms of praise and thanksgiving. The relation and compositional work in this cluster of psalms become apparent on many points in the pious expressions between groups and persons at prayer, especially in the universal praise of God, and in the imagery referring to the exodus, the Jerusalem cult and blessing. Such piety becomes most discernible in the imagery and expressions in Psalm 66. The psalm’s two main sections may be described as praise, with verses 1–12 being praise by the group or the ‘we’, and verses 13–20 being praise by the individual or the ‘I’. Personal or individual piety and private piety are expressed by the desire of the ‘we’ and the ‘I’, and the experienced immediacy to God by transposing the past into the present through the memory of the exodus narrative, the Jerusalem cultic imagery and the use of body imagery. In this research article, an understanding of piety in Psalm 66 in terms of the memory of past events and body imagery is discussed from a perspective of space and appropriated for a time of (post-) pandemic where normal or traditional ecclesiological formal practices cannot take place.Contribution: This article makes an interdisciplinary contribution based on knowledge from the Psalms in the Old Testament, social anthropology, literary spatial theories and practical theological perspectives on the church in order to contribute to the relevance and practice of theology today, during a time of turmoil and a global pandemic.

Manichaeism and Gnosticism in the Papyri

2011 ◽  
pp. 622-643
Author(s):  
Cornelia Römer
Keyword(s):  
Old Testament ◽  
Decisive Role ◽  
Religious Movements ◽  
Late Antique ◽  
Church Fathers ◽  
Religious Groups ◽  
Christian Church ◽  
The People ◽  
The Right ◽  
The Church

The church fathers were appalled in particular by the Gnostics' condemnation of creation. But the fact that much of their teaching was in many respects not so far from Christian dogma must have disturbed the advocates of the “real” Christian church. In some of these Gnostic systems, Christ was the main savior figure; in others, it was the forefathers of the Old Testament who guaranteed salvation; in Manichaeism, it was the new Messenger of Light, the apostle Mani, who, coming after Christ, would finally give the right revelation to the people and excel Christ in doing so. This article deals with religious groups such as these as they existed in Egypt in the Roman and late antique periods. Papyrology has played a decisive role in our understanding of the religious movements of the first centuries ce in Egypt and elsewhere in the Mediterranean.

scholarly journals MINISTÉRIOS E SERVIÇOS LITÚRGICOS NUMA IGREJA TODA MINISTERIAL A MINISTERIALIDADE EM DOCUMENTOS DO MAGISTÉRIO PÓS-CONCILIAR (I)

2009 ◽  
Vol 38 (106) ◽  
pp. 349
Author(s):  
José Raimundo de Melo
Keyword(s):  
Second Vatican Council ◽  
Christian Community ◽  
People Of God ◽  
The People ◽  
Vatican Council ◽  
The World ◽  
Liturgical Texts ◽  
Christian Commitment ◽  
The Church

A multiplicidade e variedade dos serviços ministeriais que se fazem presentes na celebração litúrgica do povo de Deus é elemento chave na compreensão da comunidade cristã, pois os ministérios, em definitivo, exprimem e definem a própria realidade da Igreja. A inteira assembléia é ministerial porque a Igreja mesma é toda ministerial. E esta ministerialidade se expressa na liturgia através da diversidade de funções e ofícios que cada um é chamado a desempenhar. Ao contrário do que quase sempre sucede no mundo, porém, a hierarquia de funções na Igreja não denota prestígio e nem pode conduzir à acepção de pessoas. Ancorada na mais pura linha evangélica, deve ela indicar compromisso cristão e serviço fraterno em total doação a Deus e aos irmãos. Para uma reflexão sobre esta importante realidade eclesial, que a partir sobretudo do Concílio Vaticano II a Igreja tem aprofundado e se esforçado em viver, empreenderemos a seguir, ancorados em alguns textos litúrgicos, um estudo a respeito dos ministérios presentes no momento celebrativo da comunidade cristã. Publicamos aqui a primeira parte do artigo.ABSTRACT: The multiplicity and variety of ministerial services which are present in a liturgical celebration of the People of God is a key element in the understanding of the Christian community, since ministries, of themselves, express and define the very reality of the Church. The entire assembly is ministerial because the Church itself is all ministerial. And this ministeriality expresses itself in the liturgy through the diversity of functions and offices which each one is called on to fulfill. Contrary to what almost always happens in the world, however, the hierarchy of functions in the Church does not denote prestige, nor can it lead to the classification of persons. Anchored in the purest evangelical tradition, it should indicate Christian commitment and fraternal service in total self-giving to God and to others. For a reflection on this important ecclesial reality, which, especially from the Second Vatican Council, the Church has struggled to live out, we undertake a study – anchored in some liturgical texts – of the ministries present in the celebrative moment of the Christian community. We publish here the first part of the article. 

scholarly journals Teologi, Studi Biblika, dan Misi

2018 ◽  
Vol 5 (1) ◽  
pp. 99-131
Author(s):  
Ailsa Barker
Keyword(s):  
The Other ◽  
Missio Dei ◽  
People Of God ◽  
Biblical Story ◽  
Ministerial Training ◽  
The People ◽  
God's People ◽  
Missional Engagement ◽  
To Come ◽  
The Church

Missional hermeneutics is the interpretation of Scripture as it relates to the missionary task of the church. Four elements comprise a missional hermeneutics: 1) the missional trajectory of the biblical story being the foremost element, which also underlies the other three, 2) a narrative throughout Scripture centered on Christ and intended to equip the people of God for their missional task, 3) the missional context of the reader, in which attention moves from the task of equipping to the community being equipped, a community that is active, and 4) a missional engagement with culture and the implications thereof. Through the life of God’s people an alternative is offered, together with an invitation to come and join. Because the separation of theology from the mission of the church has distorted theology, all theology needs to be reformulated from the perspective of missio Dei and from the realization that the church is a sent community, missional in its very being. A missional hermeneutics bears implications upon the congregation, worship, preaching, discipleship, education, ministerial training, and the missionary task in multicultural contexts.

The People of God, Discipleship and Ministry in the Anglican Church Today and Tomorrow

2021 ◽  
pp. 1-18
Author(s):  
John Littleton
Keyword(s):  
Potential Outcomes ◽  
Christian Church ◽  
Anglican Church ◽  
People Of God ◽  
Parish Ministry ◽  
The People ◽  
The Church

Abstract People of God is a well-known biblical term used to describe and understand the inclusive, holistic and serving nature of the Christian Church. Currently, members of the worldwide Anglican Communion are discussing discipleship and ministry. This paper explores the deep connection between describing the church as the People of God and the practice of discipleship and ministry. That exploration occurs through an examination of the considerable literature on the topic, and by discussing discipleship and ministry in light of understanding the church as the People of God. Discoveries made from the journey may surprise. Suggestions for church practice emerged with implications for: ecclesial language; parish ministry and mission; the processes of Anglican Diocesan Synods; and potential outcomes for the 2022 Lambeth Conference.

scholarly journals Towards a New Homiletic

2020 ◽  
Vol 29 (1) ◽  
pp. 48-60
Author(s):  
Liz Shercliff
Keyword(s):  
Biblical Text ◽  
Feminist Methodology ◽  
People Of God ◽  
Women's Voices ◽  
New Homiletic ◽  
Women Preachers ◽  
The Bible ◽  
The People ◽  
The Church ◽  
Shared Narrative

Feminism’s contribution to homiletics so far has arguably been restricted to exploring gender difference in preaching. In 2014, however, Jennifer Copeland identified a need not merely to ‘include women “in the company of preachers” but to craft a new register for the preaching event’. This article considers what that new register might be and how it might be taught in the academy. It defines preaching as ‘the art of engaging the people of God in their shared narrative by creatively and hospitably inviting them into an exploration of biblical text, by means of which, corporately and individually, they might encounter the divine’ and proposes that in both the Church and the Academy, women’s voices are suppressed by a rationalist hegemony. For the stories of women to be heard, a new homiletic is needed, in which would-be preachers first encounter themselves, then the Bible as themselves and finally their congregation in communality. Findings of researchers in practical preaching discover that women preachers are being influenced by feminist methodology, while the teaching of preaching is not. In order to achieve a hospitable preaching space, it is proposed that the Church and the Academy work together towards a new homiletic.

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