scholarly journals A Biblical Holistic Approach to Proverty

2019 ◽  
Vol 9 (1) ◽  
pp. 127-153
Author(s):  
Jon Gunthorpe

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.

1920 ◽  
Vol 13 (2) ◽  
pp. 124-135
Author(s):  
George Herbert Palmer

In both the Old Testament and the New there is a climactic point, a passage, I mean, which so epitomizes all the teaching of that section of our Bible that we should be eager to save it were all else to be destroyed. In the Old Testament it is the Ten Commandments, which form a foundation for civil society. Society would go to pieces were not the Ten Commandments understood and usually obeyed. In the New Testament it is the Lord's Prayer, which lays foundations for the harmonious inner life as the Ten Commandments do for the outer. Here speaks the aspiring spirit to its Maker. This is the love-song of the Christian world. Few precepts of our Master, I suppose, have been more widely observed than that we are to “pray in this manner.” For most of us that day would lack something in which the Lord's Prayer had not been repeated. It fits all circumstances. It is the chant of the saint in his most exultant moments, his refuge and solace when most depressed. The poor sinner, who through walking in the ways of vice has almost lost the power of aspiration and can no longer formulate for himself his better desires, finds in these sacred phrases his appropriate utterance.


1970 ◽  
Vol 15 ◽  
pp. 283-294 ◽  
Author(s):  
Olaf Steen

The sarcophagus in the church of S. Ambrogio in Milan is dated to about 390. The lid of the sarcophagus shows scenes and symbols connected to the New Testament. On the front and rear sides, we find Christ represented among the Apostles. Figures from the Old Testament are shown on the two short sides. In this way, the narrative scenes are well arranged, and the arrangement differs from other early Christian sarcophagi in which scenes from the Old and New Testament are places together without any apparent connection between the scenes. Rows of city-gates run around all four sides, forming the background for the reliefs. The city-gates invite the beholder to read the images not as isolated scenes, but as parts of a connected whole. In this paper, I will argue that the iconography of the sarcophagus can be interpreted as a complete programme. The programme emphasizes the teaching of Christ and the Apostles’ teaching-mission given by Christ. Taking into consideration the monument’s funerary context, the programme of the sarcophagus focuses on the Word or the teaching of Christ as the way to salvation.


2021 ◽  
Vol 20 (1) ◽  
pp. 117
Author(s):  
Gregorius Tri Wardoyo

<p><em>Violent texts in the bible</em><em> both in the Old Testament or in the New Testament</em><em>, especially in the Old Testament, arise a problem</em><em> for a potential reader</em><em> on how to read </em><em>and understand their message and the theology of the author of the Book.</em><em> </em><em>For this reason, b</em><em>iblical scholars try to read it and they propose the way to read such texts</em><em>, such as to read them in the historical context of the Book itself, and interpret them as a reflection of the author and their experience</em><em>. This article tries to propose another way to read violent texts, in particularly that involve God as author of violent deeds. The methode of this discussion is exegetical analysis on the texts of the Old Testament</em><em>, especially on those which narrate the violent deeds of God </em><em>. The result of the study is the violent deeds of God aim to recreate the creation; that is why such violent texts might be read in the frame of the new creation.</em></p><p><strong><em>Key words</em></strong><em>: </em>Alkitab, Keluaran, Kekerasan, Allah, Penciptaan (Baru)</p>


1995 ◽  
Vol 29 (4) ◽  
Author(s):  
J. L. Helberg ◽  
H. F. Van Rooy

The aim of this study was to determine the use of the Old Testament by members of the Gereformeerde Kerke in Suid-Afrika and the way in which the Old Testament is applied to the contemporary situation. An empirical study was undertaken to determine the approach of members of these churches to the Old Testament. In the first part of the paper issues necessary to evaluate the empirical study are discussed, while the second part presents the results of the empirical study. It is clear from the survey that the Old Testament is not used to the same extent as the New Testament by the ministers and other members of these churches. The views of the ministers on the application of the Old Testament to the situation of the Afrikaners are more nuanced than those of the other members of these churches.


1994 ◽  
Vol 28 (4) ◽  
Author(s):  
J. L. Helberg

The soteriologic approach of Von Rad as well as the historical-critical approach of the Old Testament is presently regarded by many scholars as inadequate. Furthermore, there are calls for more attention to man's material needs and to man's ecological responsibility, as well as a call for more attention to the unity of the Old Testament. This article explores some basic alignments in the Old Testament and the way in which the theme of the kingdom of God can provide for the need created by these voices. The lines of thought are briefly drawn to the New Testament and to the implicit meaning of these lines of thought for the ministry.


1974 ◽  
Vol 27 (4) ◽  
pp. 459-474
Author(s):  
Lester J. Kuyper

The Scriptures have served the believing community as guide for faith and conduct. Long after the prominent personalities such as Abraham, Moses, and David of the Old Testament and Jesus, Paul, and John of the New Testament had lived, spoken, and written, many people of later times and of different cultures have embraced these Scriptures with deep devotion and gratitude.


1981 ◽  
Vol 27 (3) ◽  
pp. 295-309 ◽  
Author(s):  
Morna D. Hooker

It seemed appropriate that a lecture given to honour a scholar whose concerns have been centred on the Old Testament, by someone whose field is the New Testament, should link together these two topics. I have therefore chosen to consider one aspect of the problem of the way in which the Old Testament is interpreted by New Testament authors: more specifically, the authority ascribed by one of them – St Paul – to the Old Testament in relation to the revelation of God in Christ.


1981 ◽  
Vol 27 (2) ◽  
pp. 252-259 ◽  
Author(s):  
David Seccombe

In the course of an inquiry into the origins of Luke's understanding of the poor I was forced to ask the question how far Luke might have been influenced not only by certain texts in Isaiah but also by wider themes. In answer to this question one is often referred to C. H. Dodd's According to the Scriptures, where he concluded that when NT authors quoted small OT texts they often did so with knowledge of larger passages or collections of passages from which the text was drawn. This principle has become a commonplace and is frequently used illegitimately to find ideas in the NT which are not otherwise discernible.1 The recent study of B. Lindars (‘The Place of the Old Testament in the Formation of New Testament Theology: Prolegomena’, N. T. S. xxiii (1977), 59–66) argues that NT writers had no interest in the meaning of the OT for its own sake, but simply quarried texts to support and illustrate a pre-existing NT theology. Both these views need to be kept in mind. It may be that each is correct in different places. What is needed is a closer study of the practice of individual authors and their use of different parts of the OT. Only then will it be possible to give any confident judgement of how much an NT author may have carried in the way of related ideas, theology and contextual understanding when he quotes or alludes to the OT.2


Author(s):  
M. Balaji

This paper enquires into the problem faced by migrant labors in the informal sector in India. It argues for the registration and tracking of migrants, particularly interstate migrants, as they constitute a significant proportion of the labour force. The mobility of labor is the natural mechanism for infusing inclusive and faster growth across the globe, and tracking the poor migrants would lead to investment in human and social capital, paving the way for integrating poverty alleviation policies and development strategies for overall better outcomes.


2021 ◽  
Vol 10 (2) ◽  
pp. 102-113
Author(s):  
Monica Ruset-Oancă

In this paper, I intend to present the way in which the Biblical stories and medieval legends are re-written in the episode of the Miraculous Ship in La Queste del Saint Graal, and to identify several characteristics of this vessel, considered ideal for the questers’ preparation for the ecstatic life in the presence of the Grail. The multi-layered symbolism of this miraculous self-moving ship is constantly enriched with new connotations, and from being a sacred place that offers the successful knights the opportunity to meditate on their spiritual life before reaching Sarras and the Holy Grail, it may also be regarded as a connector between the Old-Testament legends, Christian traditions and Arthurian lore. In addition, the focus of the story shifts from Arthurian adventures to the creation of a story of origin and Galahad is presented not only as the quintessential Arthurian knight, but also the rightful heir of mythical ancestors. More importantly, analysing the way in which some medieval texts are recycled in this fragment, the reader is astonished to find a very progressive re-writing of the well-known literary tradition, as it reveals a very appreciative portrayal of women’s agency and a tolerant attitude towards Jews (represented by Solomon). Both these aspects differ not only from the biblical perspective or dogmatic theories, but also from other 13th-century legends. Moreover, this inclusive approach to non-Christians is unique in the economy of La Queste.


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