scholarly journals CALVINISME DAN HAK ASASI MANUSIA

2017 ◽  
Vol 1 (1) ◽  
pp. 141-163
Author(s):  
Antonius Un
Keyword(s):  
Human Rights ◽  
Image Of God ◽  
Universal Declaration ◽  
John Calvin ◽  
The Bible ◽  
The Reformation ◽  
The Us ◽  
Common Grace ◽  
The Image Of God

Calvinism, as initiated by John Calvin, developed by subsequent theologians and expressed in many Confessions and Catechisms, turns out to contain a notion which correlates with the conception of human rights. The intended human rights is the notion that is written in some legal-juridist documents including the Universal Declaration of Human Rights. Viewed historically, though the Bible does not discuss the human rights explicitly and positively, however since the Reformation period to the declaration of the US Independent with its Calvinistic nuance, there has been a growth in human rights articulation becoming more explicit and positive. Viewed theologically, Calvinist doctrines such as the sovereignty of God, the image of God and Common Grace, turn out to have logical implications to the notion of human rights.?

scholarly journals Church and state in South Africa and human rights

2015 ◽  
Vol 49 (1) ◽  
Author(s):  
Piet J. Strauss
Keyword(s):  
South Africa ◽  
Human Rights ◽  
Human Dignity ◽  
Church And State ◽  
Second World War ◽  
Image Of God ◽  
World War ◽  
Central Tenet ◽  
The Image Of God ◽  
Second World

After the Second World War, there was a universal rise and greater acknowledgement of human rights, which entered churches and ecumenical organisations’ way of thinking. Human rights influenced the church’s understanding of justice and human dignity both internally and externally. The concept of human dignity came from the biblical believe that man is created in the image of God. In South Africa human rights were also increasingly recognised and respected. A charter of human rights was included as chapter 2 of the 1996 Constitution and churches regard human dignity as a central tenet of their approach to members and non-members. Differences between church and state on the issue have arisen as the result of differences on the freedom of religion. Church and state in South Africa can complement each other in the promotion of human dignity.Opsomming: Kerk en staat in Suid-Afrika en menseregte. Na die Tweede Wêreldoorlog is menseregte wêreldwyd erken en aanvaar. Dit was ook die geval in kerke en ekumeniese organisasies. Menseregte het kerke se siening van geregtigheid en menswaardigheid in hulle interne sowel as eksterne optrede beïnvloed. Die begrip menswaardigheid het ontstaan uit die bybelse oortuiging dat die mens na die beeld van God geskape is. In Suid-Afrika is menseregte ook toenemend erken en aanvaar. ’n Verklaring van menseregte is as hoofstuk 2 in die 1996-grondwet ingesluit en kerke beskou menswaardigheid as toonaangewend in hulle benadering van mense binne en buite die kerk. Verskille tussen die kerk en die staat in Suid-Afrika oor menseregte het ontstaan as gevolg van verskille oor die inhoud van die vryheid van godsdiens. Teen hierdie agtergrond kan kerk en staat mekaar egter aanvul in die bevordering van menseregte.

scholarly journals Is Allah die Here?

1994 ◽  
Vol 28 (1) ◽  
Author(s):  
J. A. Van Rooy
Keyword(s):  
New Testament ◽  
Image Of God ◽  
Point Of View ◽  
John Calvin ◽  
Timothy 1 ◽  
Distorted Image ◽  
Absolute Sense ◽  
The Bible ◽  
Difference Of Opinion ◽  
The Absolute

Regarding the issue whether Allah is God, much difference of opinion exists among Reformed theologians. J.H. Bavinck, John Calvin and Z. Ursinus would probably say no in answer to the question as to whether Allah is God. whereas others, like Albert Kruyt and most specialists on Islam would say yes. These differences may be explained as emanating from different approaches. The subjective-personal point of view would not recognize in Allah the God of the Bible. Gods of different faiths reflecting a distorted image of God should, however, only in a very relative and limited way he called false gods. The exegetical point of view should take cognisance of Taul’s statements about the God of Judaism in Romans 10:2 and his own experience according to 2 Timothy 1:3. These Pauline statements make it clear that the God of Judaism cannot historically and objectively be called an idol. Knowledge of Allah of Islam, however, is historically dependent on Judaism and Christianity, and is therefore an extension of the knowledge Jews and Christians have of God. From a New Testament perspective Judaism and Islam cannot be called true religions, but neither can the God they worship be called an idol in the absolute sense of the word.

scholarly journals The mercy of God as the foundation of charity of the Church

Diacovensia ◽  
2019 ◽  
Vol 27 (4) ◽  
pp. 637-651
Author(s):  
Wiesław Przygoda
Keyword(s):  
Jesus Christ ◽  
Image Of God ◽  
Church Fathers ◽  
Pope Francis ◽  
Pope Benedict Xvi ◽  
Benedict Xvi ◽  
The Bible ◽  
1 John ◽  
The Image Of God ◽  
The Church

Charity diaconia of the Church is not an accidental involvement but belongs to its fundamental missions. This thesis can be supported in many ways. The author of this article finds the source of the obligation of Christians and the whole Church community to charity service in the nature of God. For Christians God is Love (1 John 4, 8.16). Even though some other names can be found, (Jahwe , Elohim, Adonai), his principal name that encapsulates all other ones is Love. Simultaneously, God which is Love showed his merciful nature (misericordiae vultus) in the course of salvation. He did it in a historical, visible and optimal way through his Son, Jesus Christ through the embodied God’s Son, Jesus Christ, who loved the mankind so much that he sacrificed his life for us, being tortured and killed at the cross. This selfless love laid the foundations for the Church, which, in essence, is a community of loving human and God’s beings. Those who do not love, even though they joined the Church through baptism, technically speaking, do not belong to the Church since love is a real not a formal sign of belonging to Christ’s disciples (cf. John 13, 35). Therefore, charitable activity is a significant dimension of the Church’s mission as it is through charity that the Church shows the merciful nature of its Saviour. A question that needs to be addressed may be expressed as follows: in what way the image of God, who is love, implies an involvement in charity of an individual and the Church? An answer may be found in the Bible, writings of the Church Fathers of and the documents of Magisterium Ecclesiae and especially the teachings of Pope Benedict XVI and Pope Francis.

scholarly journals MEMBACA TEKS KEKERASAN DALAM YOSUA 11 DAN IMPLIKASINYA BAGI KEKERASAN ATAS NAMA AGAMA DI INDONESIA

2021 ◽  
Vol 1 (2) ◽  
Author(s):  
Stefanus Suheru
Keyword(s):  
Social Development ◽  
Narrative Analysis ◽  
Image Of God ◽  
Religious Texts ◽  
The Bible ◽  
Divine Warrior ◽  
Political Economic ◽  
The Image Of God

AbstractThis research addresses the problem of violence in the name of religion increasingly widespread in Indonesia. Ironically, the violence is getting legitimacy of scriptural texts, including the Bible. This means, that violence is not only driven by external motives such as political, economic and social development. Internal motives can also make a major contribution, even a major problem. Violence has theological roots, one of them, related to the interpretation of religious texts which, when understood literally, is able to present the figure of a violent religion. Solutions offered in this study is the reading of narratives of violence, with the text of Joshua 11 as an example, using the method of narrative analysis. The results showed that the text of Joshua 11 violence can not justify a Christian to be violent. The image of God as the Divine Warrior is ambiguous, kherem implementation that does not ignore the grace of salvation for outsiders to be insiders, and Israel's war put the violence in the name of religion in a position that is not relevant to the lives of Indonesia plural. Violence texts as core testimonies need to be matched with texts of peace as counter testimonies.AbstrakPenelitian ini membahas masalah kekerasan atas nama agama yang semakin marak di Indonesia. Ironisnya, kekerasan ini mendapatkan legitimasi dari teks-teks kitab suci, termasuk Alkitab. Hal ini berarti, kekerasan tidak hanya dipicu oleh motif-motif eksternal seperti kepentingan politik, ekonomi dan sosial.  Motif internal juga dapat memberikan kontribusi yang besar, bahkan merupakan masalah utama.  Kekerasan memiliki akar teologis, yang salah satunya, terkait dengan interpretasi teks-teks keagamaan yang ketika dipahami secara literal, mampu menghadirkan sosok agama yang penuh kekerasan. Solusi yang penulis tawarkan dalam penelitian ini adalah pembacaan narasi kekerasan, dengan teks Yosua 11 sebagai contoh, dengan menggunakan metode analisis naratif. Hasil penelitian menunjukkan bahwa teks kekerasan Yosua 11 tidak bisa dijadikan pembenaran orang Kristen untuk melakukan kekerasan. Citra Allah sebagai Divine Warrior yang ambigu, pelaksanaan kherem yang tidak menutup anugerah keselamatan bagi outsiders sehingga menjadi insiders, dan perang Israel yang bersifat kasuistik, menempatkan kekerasan atas nama agama pada posisi yang tidak relevan dengan kehidupan Indonesia yang majemuk.Teks-teks kekerasan sebagai core testimony perlu ditandingkan dengan teks-teks perdamaian sebagai counter testimony.

scholarly journals Teologi Bisnis: Korporasi, Masalah HAM dan Mandat Penciptaan-Penyelamatan

2021 ◽  
Vol 20 (1) ◽  
pp. 83
Author(s):  
Winibaldus Stefanus Mere
Keyword(s):  
Human Rights ◽  
Image Of God ◽  
Biblical Worldview ◽  
Moral Norms ◽  
Internal Factors ◽  
Goods And Services ◽  
Production And Distribution ◽  
The One ◽  
Theological Understanding ◽  
The Image Of God

<p><em>This article aims at framing a theological understanding about business in the context of the impacts of corporate conducts on human rights. The relevance of this theological understanding arises from the need to bring a true liberation (salvation) in a contradictory reality: human suffering due to human rights violation in business activities on the one hand and ineffectiveness of legal and moral instruments, as well as weak individual and collective commitments of government and business actors in dealing with that problem on the other hand. Using “creation, fall and redemption” approach as basis for biblical worldview to understand issues related to business and its social impacts, this article highlights the necessity of internal factors as foundational values that can bring about a true commitment to do business not only based on legal and moral norms as a mere socio-political consensus, but also as an expression of a socio-spiritual obedience to and faith in God. Because, more than just accumulating commercial benefits, business has mission to realize God’s work for human salvation in this world. Business actors as individuals and organization (corporation) become God’s collaborators – mainly in their nature as bearer of the Image of God and mandate of creation - to materialize the works of salvation in this world through their activities in the production and distribution of goods and services that respect human rights.</em></p><p><em></em><strong><em>Keywords</em></strong>: teologi bisnis, korporasi, hak asasi manusia, gambaran Allah, mandat penciptaan, penebusan, kapitalisme liberal</p>

scholarly journals The Understanding of God’s Image by Anthony Hoekema

2019 ◽  
Vol 7 (1) ◽  
pp. 2084-2089
Author(s):  
Reymand Hutabarat ◽  
Franklin Hutabarat ◽  
Deanna Beryl Majilang
Keyword(s):  
Distinctive Feature ◽  
Image Of God ◽  
Reformed Theology ◽  
The Core ◽  
Christian Anthropology ◽  
The Bible ◽  
Functional Aspects ◽  
The Future ◽  
God's Image ◽  
The Image Of God

Introduction : Anthony Hoekema was active in his works as a preacher, teacher, and writer.[1] He is one of the most outstanding reformed theologians which authored several books such as Created in God’s Image, The Four Major Cults, What About Tongue-Speaking? The Bible and the Future, and Saved By Grace.   Method : Hoekema’s theology as a whole is a reformed theology. The core and the very foundation of reformed theology is the sovereignty of God. Hoekema sees that the creation of man in God’s image is “the most distinctive feature of a biblical understanding of man.” This is why he understands that “the concept of the image of God is the heart of Christian anthropology.”   Result & Discussion : His concept of the image of God in man is examined in this section, which is divided into the following five parts: the meaning of being created in the image of God, the structural and functional aspects of God’s image, Jesus as the true image of God, the image of God in man’s threefold relationship, and the image of God in four different stages.    

People of the Book

2020 ◽  
pp. 78-103
Author(s):  
Kenneth Austin
Keyword(s):  
Old Testament ◽  
Martin Luther ◽  
John Calvin ◽  
Fundamental Issue ◽  
Public Statement ◽  
The Bible ◽  
The People ◽  
The Reformation

This chapter talks about identity as the heart of a fundamental issue associated with the Reformation. It recounts how the Protestants of Geneva and Rouen forced biblical names on children being baptized in order to make a bold and public statement of their intention to distance themselves from Catholicism. It explains how the use of names associated with the New and Old Testament not only embody the Protestants' great enthusiasm for the Bible, but how they also encouraged an identification specifically with the people of Israel. The chapter looks at John Calvin, who was a generation younger than Martin Luther and leader of the two largest movements associated with the Reformation. It compares Calvin and Luther's attitudes towards the Jews, in which Calvin has generally been considered the more sympathetic since he did not write anything that was as substantial and vicious as Luther's text.

THE FIRST WORD: TO BE HUMAN IS TO BE FREE

2015 ◽  
Vol 30 (3) ◽  
pp. 386-390 ◽  
Author(s):  
Desmond M. Tutu
Keyword(s):  
Human Rights ◽  
Human Dignity ◽  
Image Of God ◽  
Human Flourishing ◽  
The Image Of God

AbstractIn this essay, Archbishop Tutu explains how Christianity understands the inherent freedom, dignity, and human rights of each person to be a consequence of being created in the image of God. This idea contains radical liberative potential to challenge oppression and create structures for human flourishing. While Christianity has not always lived up to the liberative potential of its teachings, and too often has contributed to hatred, oppression, and violence, Archbishop Tutu argues, the power of religious voices remains essential in the struggle against oppression and for the protection of human dignity.

Dancing the Animal to Open the Human: For a New Poetics of Locomotion

2010 ◽  
Vol 42 (1) ◽  
pp. 3-11 ◽  
Author(s):  
Gabriele Brandstetter
Keyword(s):  
Sigmund Freud ◽  
Image Of God ◽  
Human Identity ◽  
The Bible ◽  
Nature Versus Nurture ◽  
History Of ◽  
Self Discovery ◽  
The Relationship ◽  
The Image Of God ◽  
Made In

Animals have provided a theme and a model for movements in dance from time immemorial. But what image of man do danced animal portrayals reflect? What questions of human identity and crisis do they reveal? Do the bodies of animals provide symbolic material for the ethical, political, and aesthetic questions raised by man's mastery of nature?The exploration of the boundary between man and animal—in myths and sagas, in the earliest records of ritual and art, and in the history of knowledge—is part of the great nature-versus-nurture debate. In the Bible the relationship is clear: Adam, made in the image of God, gives the animals in Paradise their names. In this way he rules over them—but Thomas Aquinas's commentary on this biblical text makes clear that the act of naming animals in Paradise is a step toward man's experiential self-discovery. Since then the hierarchy seems to be beyond doubt.Homo sapien, as theanimal significans, is distinguished from other animals by his ability to speak, his upright gait, the use of his hands, and the capacity to use instruments and media—man as what Sigmund Freud called the “prosthetic god” (1966, 44).

Human Rights and the Image of God ? Roger Ruston

2007 ◽  
Vol 23 (1) ◽  
pp. 142-144
Author(s):  
David Matzko McCarthy
Keyword(s):  
Human Rights ◽  
Image Of God ◽  
The Image Of God
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