scholarly journals Mengajar Anak Secara Alkitabiah menurut Ulangan 6:1-19

2021 ◽  
Vol 1 (1) ◽  
pp. 37-48
Author(s):  
Ninik Tri Utami ◽  
Agustina Dowansiba ◽  
Herman Krey ◽  
Erna Surwati Fangidai ◽  
Amelia Yembise
Keyword(s):  
Teaching Methods ◽  
Real Life ◽  
Deep Understanding ◽  
Next Generation ◽  
People Of God ◽  
The Past ◽  
The Bible ◽  
The People ◽  
The Family

Since God formed His people, He wants His people to have a life that is just to Him. Not only for them as parents, but also for children as the next generation of the nation. Teaching children from the time they are young is a must for the people of God. Teaching children is a command from God Himself. Through these verses God commands parents to give earnest instruction to their children. God's purpose in giving this commandment is for God to become a people who really have a real life before His people. Becoming a parent describes what was before. When the children entrusted by God begin to grow up, parents are faced with various personalities. Many parents raise their children without having a good understanding, thus causing the children not to get the correct directions. The book of Deuteronomy 6:1-19 provides a simple but biblical way of teaching children that parents can easily apply to their children, in every opportunity the family has. Few families before had deep understanding experienced many experiences in their children's lives. But in the past 20 years or so, many families have experienced these photos in their children's lives as parents learn to apply the teaching methods taught by the Bible.  AbstrakSejak Allah membentuk umatNya, Dia menginginkan umatNya tersebut memilki hidup yang berkenan kepadaNya. Tidak hanya bagi mereka sebagai orang tua, tetapi juga bagi anak-anak sebagai generasi penerus bangsa. Mengajar anak sejak mereka masih kecil merupakan keharusan bagi umat Allah tersebut. Mengajar anak adalah perintah dari Allah sendiri. Melalui ayat-ayat ini Allah memerintahkan kepada para orang tua agar memberikan pengajaran yang sungguh-sungguh kepada anak-anak mereka. Tujuan Allah memberikan perintah ini adalah agar umat Allah tersebut menjadi umat yang sungguh-sungguh memiliki kehidupan yang benar dihadapanNya. Menjadi orang tua tidaklah semudah apa yang dipi-kirkan sebelumnya. Ketika anak-anak yang dipercayakan oleh Tuhan mulai beranjak dewa-sa, beragam persolan yang dihadapi baik oleh orang tua. Banyak orang tua yang membe-sarkan anak-anaknya tanpa memiliki pemahaman yang baik, sehingga menyebabkan anak-anak tidak memperoleh arahan-arahan yang benar. Ulangan 6:1-19 memberikan cara meng-ajar anak yang sederhana tetapi Alkitabiah yang dengan mudah diterapkan oleh para orang tua kepada anak-anak, dalam setiap kesempatan  yang dimiliki oleh keluarga yang ada. Beberapa keluarga sebelum memiliki pemahaman ini banyak mengalami kekacauan dalam kehidupan anak-anak mereka. Tetapi dalam kurun waktu kurang lebih 20 tahun, banyak keluarga mengalami pembaharuan dalam kehidupan anak-anak oleh karena orang tua belajar untuk menerapkan cara mengajar yang dijarakan oleh Alkitab.

Sicilian Manna: A Sweet Gift of Nature

2005 ◽  
Vol 5 (1) ◽  
pp. 38-40
Author(s):  
anna tasca lanza
Keyword(s):  
Special Technique ◽  
The Past ◽  
The Bible ◽  
The People ◽  
Fraxinus Angustifolia ◽  
Alcoholic Drinks ◽  
Ancient Civilizations ◽  
Surrounding Areas ◽  
Historical References ◽  
The Ideal

An Unusual Ingredient – Manna Manna, a gift from nature, comes from a kind of ash called “Fraxinus angustifolia” or “Fraxinus ornus” found in the surrounding areas of the towns of Castelbuono, Pollina and Cefalù (Italy). In the past, it was grown extensively in the Mediterranean basin though all traces of it seem to be lost. The history is pieced together with historical references from the Bible, health manuals from ancient civilizations, and references to the implements used to harvest it. Its mysterious or miraculous properties are presented; two kinds of manna were thought to exist, one from Heaven, and the other from a tree. The ideal conditions for growing the trees and harvest are described with plentiful folklore, local customs, special vocabulary and tools mentioned. Manna is harvested in summertime when the plant is “in love”, from June to September or until the first rains, which would dissolve it, start to fall. The people of Pollina romantically call manna, “a sweet gift of nature”. It tastes like honey mixed with carob. The sap flows through a gash made with a special technique, using a curved cutter called a “mannarolo,” on the vein of the trunk of the tree, and it is left to drip for several days. The sap crystallizes and forms long clumps similar to stalactites, which are called “cannolo” in the manna-world vocabulary. The juice is violet and very bitter when it drips, but the contact with the air and the strong Sicilian sun dries and sweetens it. “Cannoli” are harvested with an “archetto.” There is a second and third grade of sap, which doesn’t crystallize or form cannoli. Prickly-pear leaves act as a sort of spout to catch the manna. Its medicinal qualities include its mild laxative effect, its natural sweetness for dietary purposes, and its use in digestive alcoholic drinks and cosmetics is noted. It is sold at pharmacies and tobacco stores.

scholarly journals The Place Of Karakalpak Ethnoculture In The Integration Of Society

2021 ◽  
Vol 03 (04) ◽  
pp. 676-688
Author(s):  
Halima Kadirova ◽  
Keyword(s):  
National Identity ◽  
Cultural Identity ◽  
Scientific Article ◽  
Social Changes ◽  
Next Generation ◽  
Way Of Life ◽  
The Past ◽  
Global Space ◽  
The People

This scientific article highlights the place and role of the Karakalpak ethnic culture in the development and preservation of the identity of the people. The authors analyze the culture and life of the modern Karakalpak family, which inherits to the next generation the traditional way of life associated with national holidays and traditions, dastans performed by Karakalpak bakhshi (singers), legends and legends of the past, told by the older generation. The article argues that social changes in the global space contribute to the emergence of certain changes in the content of cultural identity, language, art, spiritual categories, which are elements of the basis of the national identity of each nation and various ethno-regional units, which further strengthens the study of this issue under the influence of the process of globalization.

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.

scholarly journals Unsettling Theology: Sunday school children reading the text of the Bible in the age of recolonisation

2016 ◽  
Vol 72 (1) ◽  
Author(s):  
Nico Botha
Keyword(s):  
School Children ◽  
Life Experiences ◽  
Sunday School ◽  
Real Life ◽  
Blood Disease ◽  
Reformed Church ◽  
The Bible ◽  
The People ◽  
The Reformation ◽  
Women Abuse

During Women’s month in South Africa (August), a group of Sunday school children from the rural congregation of the Uniting Reformed Church in Southern Africa (URCSA), Middelburg- Nasaret, got together to read the narratives of the resurrection of the daughter of Jairus and the healing of the woman suffering from a blood disease. The exercise which appears to be quite innocent is in a sense subversive in its hidden script. In the Reformed tradition, the pulpit as a centre of reading and preaching the Word has become the ‘holy of holiest’ which nobody, leave alone children, except the ordained minister could occupy. This is of course contrary to the intention of the Reformation to return the Bible to the people and have the people return to the Bible. The reading exercise of this article goes beyond all exegetical and theological presuppositions, unsettling conventional interpretations of Scripture. The children allow their real life experiences in the township of having witnessed, among others, child and women abuse to inform their reading of Mark 5:21–43. In the process they avoid a linear reading of the Bible which is based on the explication-application scheme of matters. Put differently, instead of doing a deductive reading of the portion, i.e. trying to explain or exegete the text clinically and then applying it to their context, they read it inductively, resulting in a hope sharing and hope giving understanding of the rising from the dead of the 12-year-old girl and the healing of the woman with a blood disease. A major spin-off of such reading of the Bible by children is the unlocking of refreshingly new avenues of reading the Bible and interpreting the text.

Passover and Eucharist in the Fourth Gospel

1967 ◽  
Vol 20 (3) ◽  
pp. 329-337
Author(s):  
J. K. Howard
Keyword(s):  
New Testament ◽  
Fourth Gospel ◽  
People Of God ◽  
Dominant Position ◽  
The Past ◽  
The People ◽  
The Future ◽  
The New Testament ◽  
New Israel ◽  
Acts Of God

The events of the Exodus, in which the Passover occupied a central and dominant place, were one of the most deeply rooted of all Israel's traditions. The Passover itself lay at the very heart of the covenant concept and forms the basis of the Heilsgeschichte which records the redemptive acts of God for His people Israel. In later Judaism it became overlaid with eschatological ideas, especially those associated with a Messianic deliverance for the people of God, as God's saving act in the past became the prefigurement of an even greater saving act in the future. The Passover night was thus a night of joy for all Israel, the night on which Israel's future redemption, effected through the Messiah, would be revealed. The early Christians, however, believed that this Messianic deliverance had already appeared in the person of Jesus of Nazareth, and consequently, in Preiss' expression,‘the totality of the events of the Exodus centering on the Passover’ together with its associated ideas occupied a dominant position in Christian soteriological thought in the New Testament period, especially as Jesus Himself had instituted the eucharist in a distinctly Paschal setting. We may trace, as has been done in recent years, the idea of the Exodus complex of events running as a constant theme through the New Testament writings, and Jesus is pictured both as a second Moses leading His people forth from a bondage far greater than the slavery of a human despot, from the thraldom of sin and death, and as the Antitype of the very Passover sacrifice itself, through which the redemption of the New Israel was effected.

scholarly journals Training of future teachers in innovative teaching methods in the process of teaching arts and crafts

2021 ◽  
Vol 7 (3D) ◽  
pp. 1-7
Author(s):  
Sergii Chyrchyk ◽  
Valerii Atlanov ◽  
Andrii Kravchenko ◽  
Yaroslav Lohinskyy ◽  
Olena Tryhub
Keyword(s):  
Teaching Methods ◽  
Fine Arts ◽  
Human Growth ◽  
Arts And Crafts ◽  
Future Teachers ◽  
Innovative Teaching ◽  
The Past ◽  
The People ◽  
Pedagogical Competence ◽  
The Subject

Arts and crafts, preserves the historical and spiritual and cultural memory of the people, is a manifestation of their actions and feelings. It is that powerful root of human growth and improvement, nourishes the next generation with the life-giving force of the past. Contemplation and perfect mastery of arts and crafts motivates students to perceive any scientific, artistic information through the prism of studies, transform it in oneself and turn it into the property of the national spirit, culture, defend their ideals, views and beliefs. The subject of this article is a retrospective analysis of historical experience regarding the possibilities of arts and crafts in the formation of artistic and pedagogical competence of future teachers of fine arts. A thorough study of history, trends in the development of arts and crafts, mastering the techniques of creating art products contributes to the process of transferring students' knowledge into their beliefs, influences the actions and deeds of future teachers.

scholarly journals The deaf cannot see: An accumulation of blindness and deafness as combined theme in Isaiah 42 and 43

2014 ◽  
Vol 48 (2) ◽  
Author(s):  
Chris Van der Walt
Keyword(s):  
People Of God ◽  
The Bible ◽  
New Beginning ◽  
The People ◽  
God's People

In the Bible the words blind and deaf occur nine times in the same sentence. An accumulation of such sentences is found in Isaiah 42 and 43, where it occurs three times (Is 42:18, 19; 43:8). Blindness is also mentioned in two further sentences in these chapters. Not only is it stated that the people of God is blind, but Israel also accuses Yahweh that their way is hidden from him (Is 40:27). It is because of this accusation, pertaining to an alleged blindness on Yahweh’s side, that the question of hearing is raised. He answers to this accusation in the heavenly court with the questions ‘Do you not know? Have you not heard?’ From there on God makes it clear that seeing is dependent on hearing. In a heavenly court of law, the wrong perception that God’s people had about the exile was put straight and a new beginning for the exiles was subsequently made. The theme of blind- and deafness is thereby continued from Isaiah 1 and 6 in the verdict in the heavenly court in Isaiah 43, where it became clear that the cure for the spiritual blindness of God’s people is not related to their eyes, but to their ears.In die Bybel kom die woorde blind en doof nege keer saam in dieselfde sin voor. ’n Opeenhoping van hierdie sinne word in Jesaja 42 en 43 aangetref waar dit drie maal voorkom (Jes 42:18, 19; 43:8). Blindheid word ook in twee verdere sinne in hierdie hoofstukke genoem. Nie alleen word dit gestel dat die volk van God blind is nie, maar die volk beskuldig God dat Hy nie raaksien wat van hulle word nie (Jes 40:27). In die hemelse hof antwoord God op hierdie beskuldiging met die vrae ‘Weet julle nie? Het julle nie gehoor nie?’ Van daardie punt af maak God dit duidelik dat sien van hoor afhanklik is. Hierdie verkeerde persepsie van die volk oor God se sogenaamde blindheid vir hulle welstand tydens die ballingskap, word reggestel en ’n nuwe begin word gemaak. Die tema van blind- en doofheid word sodoende uit Jesaja 1 en 6 voortgesit in die uitspraak wat in die hemelse hof gemaak word (Jes 43). Daar word dit duidelik dat die oplossing vir die geestelike blindheid van die volk nie verband hou met hulle sig nie, maar met hulle gehoor.

Fashion Fusion in Kazakhstan

2017 ◽  
pp. 363-376 ◽  
Author(s):  
Carolyn Buie Erdener
Keyword(s):  
Technological Change ◽  
Central Asia ◽  
High Technology ◽  
High Tech ◽  
Fashion Industry ◽  
The Past ◽  
Bright Future ◽  
The People ◽  
The Family ◽  
New Ideas

Fashion and technology have been deeply connected in Central Asia since the dawn of time. Every piece of clothing was the result of applying technology to materials found in nature, based on an idea that originated in someone's mind. Clothing held a mystical purpose as well as a utilitarian one, protecting the owner from all kinds of danger. What people wore signified who they were as individuals situated in the family and the cosmos. Changes in fashion went hand-in-hand with technological change as the inspiration for and outcome of new ideas. This is why one can predict with confidence that forms of high technology now emerging will be assimilated quickly by the local fashion industry. This signals a bright future for high tech fashion in Kazakhstan, where significant changes are already well underway. As the emerging fashion industry advances on its current trajectory of development, it will continue to express the beliefs, expectations, hopes and dreams of the people of Kazakhstan in a synthesis of elements from the past, present and future.

Pauline Thoughts about the Holy Spirit and Sanctification: Provision, Process, and Consummation

2009 ◽  
Vol 18 (1) ◽  
pp. 67-94
Author(s):  
Lyle Story
Keyword(s):  
Holy Spirit ◽  
Essential Element ◽  
Faith Communities ◽  
People Of God ◽  
Past Event ◽  
The Past ◽  
Present Experience ◽  
The People ◽  
The Holy Spirit

AbstractThe Holy Spirit is vitally and dynamically involved in the sanctification of individuals and their faith-communities. An examination of the Pauline terms and texts reveal that sanctification through the Spirit includes: 1) God's Provision in his gracious call, 2) The Process of sanctification in Christian growth in moral purity and love, 3) The Consummation at the Parousia. To that end, we will provide brief historical and theological arguments as to how the Spirit works in sanctification, primarily within the holiness Pentecostal traditions. Often, various writings highlight one aspect to the neglect of other emphases. The paper argues for the comprehensive role of the Spirit in the past event, present experience, and future hope of the people of God and argues for a consistency between the three activities related to sanctification, including the essential element of love.

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