scholarly journals MISI DALAM PERJANJIAN LAMA

2019 ◽  
Vol 3 (1) ◽  
pp. 79-87
Author(s):  
Megawati Manullang
Keyword(s):  
Old Testament ◽  
Jesus Christ ◽  
The Other ◽  
Good News ◽  
Main Task ◽  
The People ◽  
The World ◽  
God The Father

AbstractGenerally, missiology can be understood as the study of the Gospel messagespreading or what is better known as Sending. Thus, this Gospel spreading isconsidered as one of the main task or function of churchestht is to share the good news about Jesus Christ worldwide. Therefore, this comprehension cannot be taken wrong, however in the Old Testament, missiology has to be seen from the standpoint on “how God the Father called and sent his servants to carry out all the tasks assigned to them in order to turn the people of Israel from their stubborness so that they could be saved and not be perished in the punishment that were bounded to them’’ In the old Testament there is an obvious assignment to do the outreach mission to all nations all around the world. The main focus in the Old Testament is the choosing of Israel and its relations to the other nations.Key words: Mission, Old Testament

scholarly journals Dilema Kekerasan dalam Ayat-ayat Kitab Suci

MELINTAS ◽  
2020 ◽  
Vol 35 (1) ◽  
pp. 22-39
Author(s):  
Staniselaus Eko Riyadi
Keyword(s):  
New Testament ◽  
Old Testament ◽  
Religious Identity ◽  
The Other ◽  
The People ◽  
The World ◽  
The New Testament ◽  
Violent Acts ◽  
Biblical Texts

Violence is a crime condemned by religions, but religions in the world are apparently involved in some kind of violence. It has been considered problematic that some scriptural texts are showing violent acts that seem to be ‘authorised’ by God, even ‘allowed’ by God, or celebrated by the people. How should we understand such problematic texts? Is there any violence authorised by God? Christianity has been dealing with the interpretation of violent acts in biblical texts from the Old Testament as well as from the New Testament. This article suggests that violence in the biblical texts must be understood within the context of defining religious identity of Israel among the other nations that have their own gods. Scriptures do not promote violence, but has recorded the historical experiences of Israel in their confrontation with other nations. Therefore, violence in the biblical texts cannot be referred to as a sort of justification for any violent acts by religions in our multireligious and multiethnic society.

YESUS JURU SELAMAT DALAM AGAMA KRISTEN

2018 ◽  
Vol 9 (2) ◽  
pp. 339-376
Author(s):  
Muchammdun Abudullah
Keyword(s):  
Jesus Christ ◽  
The Other ◽  
Good News ◽  
Human Being ◽  
Ancient Greek ◽  
Local Congregation ◽  
The World ◽  
Naval Ship ◽  
Free People ◽  
The Way

According to Christians, Jesus Christ is not just sent out by the local congregation. Because it emphasis on meeting with the risen Lord to accept the task personally. So, the apostles were not clergy, but the messenger of Christ to build a church. In summary, the Apostle in Ancient Greek is a term that refers to marine or naval ship goods. Later, the term also includes any person appointed as an envoy. Apostles in the Gospels refer to the twelve disciples who personally commissioned by Jesus to be the vanguard of the person who was sent as a bearer of good news. First, they start from Yarussalem and then to all the other nations in the world. Through Jesus Christ, man was called back from exile and be reconciled to God the Father in Heaven. Humans are freed from moral captivity and egoism is replaced with love and fellowship. It was Jesus Christ the only one who can free people from sin. There is no safety inside of human being rather than Him. Jesus Christ was without sin, holy and immaculate provides freedom from sin, no salvation through any other. Jesus himself said, I am the way and the truth and the life (John 14: 6). This article talks about the concept of salvation in Christianity.

PentingnyaPenginjilan Bagi Masyarakat Kamereng Kandeapi Yang Belum Mengenal Adanya Yesus Kristus

2020 ◽  
Author(s):  
Fransiska Sanda Ewanan
Keyword(s):  
Jesus Christ ◽  
Good News ◽  
Human Beings ◽  
Small Cities ◽  
The People ◽  
The World ◽  
God's Mission ◽  
Big Cities

Evangelism is an integral part of God's mission plan which aims to bring Shalom to all of His creation. Evangelism is also a duty to announce or preach the good news or news of salvation in Jesus Christ. God was the first preacher of the good news to the first fallen mankind. Because salvation is God's initiative for all human beings in this world. God, with the initiative to want to save humans who have fallen into sin, is proof of God's loving nature for humans. Therefore, people who have not heard about the gospel of Christ need to be heard about Jesus Christ to them, both those who live in big cities and in small cities even to those who live in remote parts of the world without exception. The purpose of this research is to convince the people of Kamereng Kandeapi, especially those who do not know Jesus Christ, to repent and believe that Jesus Christ is the only Savior.

Covid-19 – rumours and facts in media

2020 ◽  
Vol 11 (SPL1) ◽  
pp. 171-174
Author(s):  
Tarare Toshida ◽  
Chaple Jagruti
Keyword(s):  
Social Media ◽  
Preventive Measures ◽  
Vital Role ◽  
The Other ◽  
Sources Of Information ◽  
Other Hand ◽  
Corona Virus ◽  
The People ◽  
The World

The covid-19 resulted in broad range of spread throughout the world in which India has also became a prey of it and in this situation the means of media is extensively inϑluencing the mentality of the people. Media always played a role of loop between society and sources of information. In this epidemic also media is playing a vital role in shaping the reaction in ϑirst place for both good and ill by providing important facts regarding symptoms of Corona virus, preventive measures against the virus and also how to deal with any suspect of disease to overcome covid-19. On the other hand, there are endless people who spread endless rumours overs social media and are adversely affecting life of people but we always count on media because they provide us with valuable answers to our questions, facts and everything in need. Media always remains on top of the line when it comes to stop the out spread of rumours which are surely dangerous kind of information for society. So on our side we should react fairly and maturely to handle the situation to keep it in the favour of humanity and help government not only to ϑight this pandemic but also the info emic.

La transposition profane de l’Exode dans Moïse fiction de Gilles Rozier

2013 ◽  
pp. 174-183
Author(s):  
Piotr Sadkowski
Keyword(s):  
Present Article ◽  
Old Testament ◽  
The Other ◽  
Jewish Tradition ◽  
Human Being ◽  
The Novel ◽  
Jewish Origin ◽  
French Writer ◽  
The World ◽  
Jewish Writers

Throughout the centuries French and Francophone writers were relatively rarely inspired by the figure of Moses and the story of Exodus. However, since the second half of 20th c. the interest of the writers in this Old Testament story has been on the rise: by rewriting it they examine the question of identity dilemmas of contemporary men. One of the examples of this trend is Moïse Fiction, the 2001 novel by the French writer of Jewish origin, Gilles Rozier, analysed in the present article. The hypertextual techniques, which result in the proximisation of the figure of Moses to the reality of the contemporary reader, constitute literary profanation, but at the same time help place Rozier’s text in the Jewish tradition, in the spirit of talmudism understood as an exchange of views, commentaries, versions and additions related to the Torah. It is how the novel, a new “midrash”, avoids the simple antinomy of the concepts of the sacred and the profane. Rozier’s Moses, conscious of his complex identity, is simultaneously a Jew and an Egyptian, and faces, like many contemporary Jewish writers, language dilemmas, which constitute one of the major motifs analysed in the present article. Another key question is the ethics of the prophetism of the novelistic Moses, who seems to speak for contemporary people, doomed to in the world perceived as chaos unsupervised by an absolute being. Rozier’s agnostic Moses is a prophet not of God (who does not appear in the novel), but of humanism understood as the confrontation of a human being with the absurdity of his or her own finiteness, which produces compassion for the other, with whom the fate of a mortal is shared.

scholarly journals Rat Cities and Beehive Worlds: Density and Design in the Modern City

2011 ◽  
Vol 53 (4) ◽  
pp. 722-756
Author(s):  
Jon Adams ◽  
Edmund Ramsden
Keyword(s):  
Science Fiction ◽  
Social Structure ◽  
Short Story ◽  
Social System ◽  
Human Life ◽  
The Other ◽  
Efficient Operation ◽  
The People ◽  
The World ◽  
The City

Nestled among E. M. Forster's careful studies of Edwardian social mores is a short story called “The Machine Stops.” Set many years in the future, it is a work of science fiction that imagines all humanity housed in giant high-density cities buried deep below a lifeless surface. With each citizen cocooned in an identical private chamber, all interaction is mediated through the workings of “the Machine,” a totalizing social system that controls every aspect of human life. Cultural variety has ceded to rigorous organization: everywhere is the same, everyone lives the same life. So hopelessly reliant is humanity upon the efficient operation of the Machine, that when the system begins to fail there is little the people can do, and so tightly ordered is the system that the failure spreads. At the story's conclusion, the collapse is total, and Forster's closing image offers a condemnation of the world they had built, and a hopeful glimpse of the world that might, in their absence, return: “The whole city was broken like a honeycomb. […] For a moment they saw the nations of the dead, and, before they joined them, scraps of the untainted sky” (2001: 123). In physically breaking apart the city, there is an extent to which Forster is literalizing the device of the broken society, but it is also the case that the infrastructure of the Machine is so inseparable from its social structure that the failure of one causes the failure of the other. The city has—in the vocabulary of present-day engineers—“failed badly.”

Soteria

1953 ◽  
Vol 6 (4) ◽  
pp. 406-416
Author(s):  
R. McL. Wilson
Keyword(s):  
New Testament ◽  
Jesus Christ ◽  
Good News ◽  
Early Church ◽  
The Bible ◽  
The World ◽  
The New Testament ◽  
In Christ ◽  
Love Of God ◽  
Wrath Of God

In the Gospel according to St. John it is written that ‘God so loved the world, that he gave his only begotten Son, that whosoever believeth in him should not perish, but have ever-lasting life. For God sent not his Son into the world to condemn the world; but that the world through him might be saved.’ In these familiar words is summed up the message of the Bible as a whole, and of the New Testament in particular. In spite of all that may be said of sin and depravity, of judgment and the wrath of God, the last word is one not of doom but of salvation. The Gospel of our Lord Jesus Christ is a Gospel of salvation, of deliverance and redemption. The news that was carried into all the world by the early Church was the Good News of the grace and love of God, revealed and made known in Jesus Christ His Son. In the words of Paul, it is that ‘God was in Christ reconciling the world to Himself’.

Feasting Ritually: An Ethnography on the Implications of Feasts in Religious Rituals

2021 ◽  
pp. 0972558X2110571
Author(s):  
Anil Gopi
Keyword(s):  
Social Life ◽  
The Other ◽  
Social Solidarity ◽  
Cultural Significance ◽  
Religious Rituals ◽  
The People ◽  
Religious Festivals ◽  
The World ◽  
Characteristic Features ◽  
And Gender

Food and feast are integral and key components of human cultures across the world. Feasts associated with religious rituals have special social and cultural significance when compared to those in any other festivities or celebrations in people’s life. In this study, an approach is made to comparatively analyze the feasts at religious festivals of two distinctive groups of people, one with a characteristic of simple society and the other of a complex society. The annual feast happening at the hamlets of the Anchunadu Vellalar community in the last days of the calendar year is an occasion that portrays the egalitarian nature of the people. While this feast is restricted within a single community of particular caste affiliation and geographical limitations, the feast associated with the kaliyattam ritual of village goddess in North Malabar is much wider in scope and participation. The enormous feast brings the people in a larger area and exhibits a solidarity that cuts across boundaries of religion, caste and community. Beyond the factors of social solidarity and togetherness, these events also illustrate its divisive characters mainly in terms of social hierarchy and gender. A comparative study of both the two feasts of two different contexts reveals the characteristic features of religious feasts and the value of food and feast in social life and solidarity and also how it acts as a survival of their past and as a tradition.

scholarly journals Teologia kapłaństwa i urzędu kapłańskiego w I wieku chrześcijaństwa

2010 ◽  
Vol 63 (2) ◽  
pp. 101
Author(s):  
Dariusz Kasprzak
Keyword(s):  
New Testament ◽  
Old Testament ◽  
Jesus Christ ◽  
Holy Spirit ◽  
Early Years ◽  
Good News ◽  
New Covenant ◽  
Christian Communities ◽  
The New Testament ◽  
The Church

Neither the Apostles nor any Christian minister is admitted to use the priest’s title in the text of the New Testament. Nevertheless, in the New Testament we can perceive the development of the doctrine of the priest ministry in the early Church. Albert Vanhoye maintains that the lack of the term “priest” in the New Testament suggests the way of understanding of the Christian ministry, different from this in the Old Testament. It can’t be considered as a continuation of Jewish priesthood, which was concentrated mainly on ritual action and ceremonies. In the first century the Church developed the Christology of priesthood (Hbr) and ecclesiology of priesthood (1 P). Early Christians focused first on the redemptive event of Jesus Christ’s sacrifice and Jesus as the mediator of a new covenant. Only then the religious communities adopted the priest’s title for their ministry.In the early years of the Church, all the ministries were regarded as a charismatic service among the Christian communities. In their services the early Christians followed Jesus Christ sent by God to serve. The Holy Spirit sent by God in the name of Jesus bestowed the spiritual gifts upon the Church (1 Kor 12–13). Consequently the disciples of Jesus and their successors could continue his mission. The Twelve Apostles’ ministry was the very first and most important Christian ministry. It was closely connected to the service of Jesus Christ himself. The Apostles were sent by the authority of Jesus Christ to continue his mission upon earth and they preached the Good News of the risen Christ. The Apostolicity was the fundamental base for every Church ministry established in different Christian communities. Successive ministries were established in order to transmit the teaching of Jesus Christ and to lead the community. For the early Christians the priesthood was not an individual privilege. It had rather the community character.

Jeremiah 1–20

1999 ◽  
Author(s):  
Jack R. Lundbom
Keyword(s):  
Social Justice ◽  
Environmental Pollution ◽  
Old Testament ◽  
Biblical Studies ◽  
Seventh Century ◽  
Biblical Scholarship ◽  
The People ◽  
God's Word ◽  
The World

Jeremiah, long considered one of the most colorful of the ancient Israelite prophets, comes to life in Jack R. Lundbom’s Jeremiah 1-20. From his boyhood call to prophecy in 627 b.c.e., which Jeremiah tried to refuse, to his scathing judgments against the sins and hypocrisy of the people of Israel, Jeremiah charged through life with passion and emotion. He saw his fellow Israelites abandon their one true God, and witnessed the predictable outcome of their disregard for God’s word – their tragic fall to the Babylonians. The first book of a three-volume Anchor Bible commentary, Jack R. Lundbom’s eagerly awaited exegesis of Jeremiah investigates the opening twenty chapters of this Old Testament giant. With considerable skill and erudition, Lundbom leads modern readers through this prophet’s often mysterious oracles, judgments, and visions. He quickly dispels the notion that the life and words of a seventh-century b.c.e. Israelite prophet can have no relevance for the contemporary reader. Clearly, Jeremiah was every bit as concerned as we are with issues like terrorism, hypocrisy, environmental pollution, and social justice. This impressive work of scholarship, essential to any biblical studies curriculum, replaces John Bright’s landmark Anchor Bible commentary on Jeremiah. Like its predecessor, Jeremiah 1-20 draws on the best biblical scholarship to further our understanding of the weeping prophet and his message to the world.

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