scholarly journals Den levende røst

1958 ◽  
Vol 11 (1) ◽  
pp. 36-46
Author(s):  
Uffe Hansen
Keyword(s):  
Lord's Supper ◽  
True Nature ◽  
Eightieth Birthday ◽  
Preliminary Work ◽  
Eighth Edition ◽  
Verse Form ◽  
The Individual ◽  
Main Ideas ◽  
The Voice ◽  
The Church

The Living Voice. By Uffe Hansen. Grundtvig worked for many years to deepen and strengthen his ideas of the true nature of Christianity and its revelation. With the experiences of his childhood as a background he had in 1825 recognised, and proclaimed in “Kirkens Gienmæle” (“ The Church’s Answer” ), the new conception that the Church and Christianity have not sprung forth from the Scriptures, but from the living word which Jesus preached here below with a voice that could be heard, and which He empowered His disciples to bring to the peoples of the whole world. This living word comes to the individual in the community of the Church, to us, in baptism and the Lord’s Supper, which are the work of the Risen Savior Himself, in which He Himself speaks to us. In this fashion in the course of time Grundtvig set forth his ideas on countless occasions in speech and writing, and many poems and hymns give more or less clear expression to them. But even in his eightieth year he had not finished all he had to say about them, and the Danish Church had not understood what he said. An article by Bishop Martensen in I863 on “The Inspiration of the Apostles” , caused Grundtvig to take the question up for fresh treatment, partly at the first “meeting of his friends” , which was held in Copenhagen during the days immediately after his eightieth birthday, and partly in a series of poems, the longest of which was printed and distributed to all who took part in the meeting. His poem, “Den levende Røst” (“ The Living Voice” ), is 52 pages long and contains 248 verses in a verse-form of the old Scandinavian type, which Grundtvig had already used in 1808. Manuscripts recently found contain a number of drafts of the poem, which indicate the extent of the preliminary work that was done for it and that has not yet been dealt with by those engaged in research of Grundtvig’s writings. The article throws light on the main ideas of the poem and many obscure passages by means of a survey which can only be understood by readers well versed in Danish. In the second edition of the poem, which came out in December, 1863, there is a supplementary, and shorter, poetic exposition of the same ideas verses with the title: “Himlens Røst” (“The Voice of Heaven” ). And finally Grundtvig summarised the essential points in these poems in a hymn nine verses long: “Hører du Røsten?” (“Dost thou hear the Voice?” ), which appeared in the eighth edition of “Fest-Psalmer” (“ Festival Hymns” ) in 1864. The poet did not consider it sufficient to clarify his ideas about this important matter for himself and to try to give his friends an understanding of them, but his aim must also have been to get the Church to utter them in song as its confession of faith with thanks to God.

scholarly journals The Pediatrician as Prophet

2019 ◽  
Vol 87 (1) ◽  
pp. 43-52
Author(s):  
James McTavish
Keyword(s):  
Healing Ministry ◽  
Pope Francis ◽  
Neglected Children ◽  
Prophetic Mission ◽  
Sick Children ◽  
The Individual ◽  
The Voice ◽  
The Church

In the gospels, Jesus got angry with his disciples because they were hindering the children from coming to him. When the disciples tried to turn them away, Jesus said “Let the children come to me” (Matt 19:14). Our Lord spoke out on behalf of the little ones at a time when they were generally despised and ignored by society. The gospels also record specific instances of Jesus healing very sick children (see Mk 5: 22-44, 35-42). In continuing the healing ministry of Jesus today, pediatricians continue to work for the welfare of many neglected children and continue to be the voice of the voiceless. Collectively as a profession, pediatric doctors have a voice that people will listen to, and they can have an important say in some problematic issues regarding children in our world of today. Summary: Our Lord healed sick children, and pediatricians carry on his same mission today. From their very baptism, Catholic pediatricians are asked to share in the prophetic mission of the Church. Pope Francis stated that all the baptized are “agents of evangelization.” There are various areas where pediatricians can advocate on behalf of suffering children. The individual and collective voices of pediatricians can be a powerful force for change in society.

scholarly journals The voice domain in Baltic and its neighbours

2020 ◽  
Vol 11 ◽  
pp. 7-25
Author(s):  
Axel Holvoet
Keyword(s):  
Research Topics ◽  
Middle Voice ◽  
Linguistic Research ◽  
Individual Contributions ◽  
Methodological Approaches ◽  
The Individual ◽  
Main Ideas ◽  
The Voice

This article outlines the aims, methodological approaches and research topics of the thematic volume Studies in the Voice Domain in Baltic and Its Neighbours. It also briefly characterises the individual contributions to the volume, highlighting their main ideas and pointing out their relevance to ongoing discussions as well as the impulses they can give to further (also cross-linguistic) research. The grammatical domains explored in the volume are the passive, the middle voice and the causative.

The Missionary Significance of the Sacraments

1967 ◽  
Vol 20 (1) ◽  
pp. 37-49
Author(s):  
J. M. Ritchie
Keyword(s):  
Lord's Supper ◽  
Christian Doctrine ◽  
Holy Trinity ◽  
Means Of Grace ◽  
The World ◽  
Individual Candidate ◽  
The Individual ◽  
The Church ◽  
Church Doctrine

Expositions of the Sacraments of Baptism and the Eucharist usually concentrate on their meaning as between God, the Church itself and the individual candidate or communicant. J. S. Whale, for example, in Christian Doctrine1 speaks of the Communion as (a) Memorial, (b) the Mediation of God's Presence, and (c) the Union of the Historical with what is beyond History. Or again, the Scottish Manual of Church Doctrine2 defines Baptism as follows: ‘The outward part in this Sacrament is washing with water in the Name of the Holy Trinity. The inward part is “engrafting” into Christ, regeneration, remission of sins, and giving up to God.’ The Lord's Supper is explained3 as a supreme act of worship, a commemoration, the oblation of all possible praise, the utmost act of prayer and intercession, and a supreme means of grace. Only at the very end of the Chapter on Ordinance do we find these words4: ‘Further still, Christ is the propitiation not for our sins only but for the sins of the whole world. Laying hold of Him for its own need, the soul apprehends its debt to remember the need of the world without, for which Christ also died.’ This thought, which makes the Communion a reminder of the need to evangelise only, has a very strong flavour of pietism and ‘separateness’. One could find oneself at one with this even when celebrating in the secrecy of the Catacomb.

The “individual” in Johann Friedrich Overbeck’s and Franz Liszt’s Seven Sacraments

2013 ◽  
Vol 54 (4) ◽  
pp. 339-356
Author(s):  
Dolores Pesce
Keyword(s):  
Nineteenth Century ◽  
Franz Liszt ◽  
Individualized Treatment ◽  
Sacred Art ◽  
The Individual ◽  
Individual Voice ◽  
Emotional Effects ◽  
The Church

In the preface to his Septem sacramenta (1878–1884), Franz Liszt acknowledged its stimulus — drawings completed in 1862 by the German painter J. F. Overbeck (1789–1869). This essay explores what Liszt likely meant by his and Overbeck’s “diametrically opposed” approaches and speculates on why the composer nonetheless acknowledged the artist’s work. Each man adopted an individualized treatment of the sacraments, neither in line with the Church’s neo-Thomistic philosophy. Whereas the Church insisted on the sanctifying effects of the sacraments’ graces, Overbeck emphasized the sacraments as a means for moral edification, and Liszt expressed their emotional effects on the receiver. Furthermore, Overbeck embedded within his work an overt polemical message in response to the contested position of the pope in the latter half of the nineteenth century. For many in Catholic circles, he went too far. Both works experienced a problematic reception. Yet, despite their works’ reception, both Overbeck and Liszt believed they had contributed to the sacred art of their time. The very individuality of Overbeck’s treatment seems to have stimulated Liszt. True to his generous nature, Liszt, whose individual voice often went unappreciated, publicly recognized an equally individual voice in the service of the Church.

Solidaritas Sebagai Norma Dasar Dalam Etika Paulus

1970 ◽  
Vol 11 (1) ◽  
pp. 79-100
Author(s):  
Martin Harun
Keyword(s):  
Community Building ◽  
Lord's Supper ◽  
Body Of Christ ◽  
The Poor ◽  
Central Elements ◽  
The New Testament ◽  
Unity In Diversity ◽  
The One ◽  
The Church ◽  
Different Parts

Abstract: Solidarity, a modern word and concept, has old roots in the concept of koinonia (fellowship) as it is understood in the New Testament. David G. Horrell even maintains that what we now call solidarity, functions as a meta norm in Paul’s ethics, since phenomena of solidarity are clearly present in the central elements of Paul’s community building. Reference is made to the two basic rituals, Baptism and the Lord’s Supper, which build unity in diversity; to the most frequently used form of address, adelphoi/brothers, which asks for familial treatment of one another; also to the special way in which Paul often tries to restore unity in the middle of conflicts; and especially to his metaphor of the Church as the one body of Christ with many different parts that need and support one another. When speaking about the collections as a sign of the Greek community’s solidarity with the poor community in Jerusalem, Paul refers to Christ’s solidarity as the source of solidarity within and among communities. Keywords: Solidarity, fellowship, David Horrell, Paul, Ethics, baptism, the Lord’s Supper, brothers, Body of Christ, Christ’s solidarity. Abstrak: Solidaritas, sebuah kata dan paham modern, memiliki akar yang lama, antara lain dalam paham koinonia (persekutuan), sebagaimana digunakan dalam Alkitab Perjanjian Baru. David G. Horrell mempertahankan bahwa apa yang sekarang kita sebut solidaritas, merupakan norma dasar (meta norm) dalam etika Paulus, sebab fenomen-fenomen solidaritas tampak dalam unsur-unsur sentral pembinaan jemaatnya, antara lain dalam kedua ritual paling dasar, baptisan dan perjamuan Tuhan, yang membina kesatuan dalam perbedaan. Solidaritas juga muncul dalam sebutan paling frekuen, saudara-saudara (adelphoi), yang menuntut suatu etos kekeluargaan. Solidaritas juga tampak dalam banyak seruan Paulus untuk memulihkan kesatuan apabila ia berhadapan dengan perpecahan, dan teristimewa dalam menggambarkan jemaat sebagai satu tubuh Kristus dengan banyak anggota yang berbeda dan saling membutuhkan serta memberi. Dalam konteks kolekte-kolekte sebagai tanda solidaritas antarjemaat, Paulus secara eksplisit menunjuk kepada solidaritas Kristus dengan kita sebagai dasar terdalam dari solidaritas antarumat. Kata-kata kunci: Solidaritas, persekutuan, David Horrell, Paulus, etika, baptisan, Perjamuan Tuhan, saudara-saudara, Tubuh Kristus, solidaritas Kristus.

The Free Responsible Action of the Individual

2018 ◽  
Author(s):  
Michael P. DeJonge
Keyword(s):  
The Novel ◽  
Extreme Situation ◽  
The Third ◽  
Third Phase ◽  
Responsible Action ◽  
Action Type ◽  
Two Phases ◽  
The Individual ◽  
The Church

If, as Chapter 12 argues, much of Bonhoeffer’s resistance thinking remains stable even as he undertakes the novel conspiratorial resistance, what is new in his resistance thinking in the third phase? What receives new theological elaboration is the resistance activity of the individual, which in the first two phases was overshadowed by the resistance role played by the church. Indeed, as this chapter shows, Bonhoeffer’s conspiratorial activity is associated with what he calls free responsible action (type 6), and this is the action of the individual, not the church, in the exercise of vocation. As such, the conspiratorial activity is most closely related to the previously developed type 1 resistance, which includes individual vocational action in response to state injustice. But the conspiratorial activity differs from type 1 resistance as individual vocational action in the extreme situation.

scholarly journals The Impact of the Church–State Model for an Effective Guarantee of Religious Freedom: A Study of the Peruvian Experience during the COVID-19 Pandemic

Laws ◽  
2021 ◽  
Vol 10 (2) ◽  
pp. 40
Author(s):  
Susana Mosquera
Keyword(s):  
Religious Freedom ◽  
Current Crisis ◽  
Dual Nature ◽  
Legal Model ◽  
The Individual ◽  
The Right ◽  
Institutional Guarantee ◽  
The Impact ◽  
Individual Dimension ◽  
The Church

During the COVID-19 pandemic, many governments established important restrictions on religious freedom. Due to a restrictive interpretation of the right to religious freedom, religion was placed in the category of “non-essential activity” and was, therefore, unprotected. Within this framework, this paper tries to offer a reflection on the relevance of the dual nature of religious freedom as an individual and collective right, since the current crisis has made it clear that the individual dimension of religious freedom is vulnerable when the legal model does not offer an adequate institutional guarantee to the collective dimension of religious freedom.

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.

The Lord's Supper in Ecumenical Dialogue

1965 ◽  
Vol 22 (1) ◽  
pp. 39-58 ◽  
Author(s):  
Paul A. Crow
Keyword(s):  
New Testament ◽  
Lord's Supper ◽  
Precise Definition ◽  
Ecumenical Dialogue ◽  
Creative Tension ◽  
New Testament Studies ◽  
The Status ◽  
Unity In Diversity ◽  
The Church

“The prospect of a church union cannot expect an exactly agreed-upon theology of the eucharist. Any effort to unite the church on a precise definition would cause a union on any comprehensive basis to fail. This is one of the places where unity in diversity is essential. Having made this point, however, there is a sense in which an emerging consensus, guided by fruitful New Testament studies, can be discerned on the ecumenical horizon. Far from a systematic interpretation, these issues furnish a significant basis for conversation, and indicate that the status of creative tension may possibly be preserved without division even on such a central matter as the Lord's Supper.”

Sign in / Sign up

Export Citation Format

Share Document