scholarly journals Guds ord besunget af Grundtvig

1975 ◽  
Vol 28 (1) ◽  
pp. 39-68
Author(s):  
Uffe Hansen
Keyword(s):  
Human Life ◽  
Spoken Word ◽  
Word Of God ◽  
Lord's Prayer ◽  
The Bible ◽  
The World ◽  
Theological Foundations ◽  
Father Relationship ◽  
Written Word ◽  
The Church

The Word of God, Celebrated by GrundtvigBy Uffe HansenThis essay is a series o f interpretations o f not so well-known poems by Grundtvig on the theological foundations common to all Lutheran churches. Throughout his ministry (1810-72) Grundtvig was aware that the expression, the Word o f God, was an ambiguous one. In his hymns therefore he endeavoured to discover how it is to be understood and how it works. These brief interpretations fall into five chapters: the Word as Subject, the Word o f Life, the Word o f the Church, the Written Word, and the Living Voice.In a hymn which originally appeared in Krønike-Rim (Chronicle Rhymes) in 1829, the Church’s foundation is the Creative Word, which has sanctified baptism and the Eucharist (Sang-Værk 1.1). A further investigation of this thought is to be found in a number o f didactic poems which appeared in manuscript form in Grundtvig’s own handwriting in, amongst others, Dansk Ravnegalder in 1860, for which some verses are borrowed for the hymn Vanæret vor Drot kom i sin Grav (Our King Dishonoured was Laid to Rest), no. 236 in the Danish Hymn Book. At the resurrection it was the Creative Word  of Goc( that lived again. At Whitsun the Word o f God created His Church, in which Jesus is present as one in all, though invisible for the world. Grundtvig’s particular understanding o f the Word as that which characterizes man had a considerable influence on his thoughts about the Word o f God, as in the poem Ordets Kvaede (The Song of the Word) Sang-Værk (Hymn Work) 5-161. Only words that come from the heart and go to the heart can animate us and bring us the true and necessary enlightenment (Grundtvig also strongly opposes the thought that we have words in order to hide our thoughts - Talleyrand - but agrees with Edward Young’s use o f the word in his poem The Love o f Fame). When a person is touched by the Word of God, he may speak the truth about the invisible, but he will lie when he speaks only from his own inner emotional upheaval, which is not created by God. These lies will be annihilated by the Word o f God at the end o f the world. There is a kinship between the Word  of God and the Word o f Man; it is the mother o f thoughts and may be regarded as a picture of the Christ-child. The world cannot know itself unless it recognizes this kinship, according to Grundtvig.The most important task o f the Word is to bring life from God to man, not merely the Christian life, but the word for all things spiritual which are hidden from the eyes o f the world. When Grundtvig says it is only at baptism and the Eucharist that we hear the Word of God speaking to us, it must not be understood to mean a limitation on the scope of the Word of'God, but that in other places it is brought together with the human Word and its participation. In all discussion about God a conversation takes place between people about something that only God knows, but which a person can believe when he meets it and answers yes to His word - as at baptism and the Eucharist. In the poem Livets Ord (The Word o f Life) Sang-Værk 5-229, the Bible is called a letter from heaven, but not the book o f life. All human life is only a loan from the Creator’s breath; but this will first be revealed in eternity.The hymn Op til Guds Huus vi gaae (We are Going up to God’s House) is about the Word o f the Church. Originally this hymn described not only the Word o f God to man at baptism, but also (in a verse omitted in the Danish Hymn Book) the Word o f G od at the Eucharist. The verse in question says that at the Eucharist God kisses man in such a way as to give him a heavenly child mind. In Grundtvig’s hymns the kiss is not the lover’s kiss to his bride, but the Father’s kiss to His child. Grundtvig finds the same paternal love expressed in the Lord’s Prayer: only sons and daughters o f God can say this prayer, in a child-father relationship with God. The Word o f God in church is also the blessing. All speech in church must rest on the Church’s ancient words, which are few, as Jesus wished them to be. And whoever presents them cannot rule over them, but has them only, as it were, on loan; whereas whoever hears them receives them as a gift to be converted into deeds.In 1856 Grundtvig wrote a poem about the Bible and Christianity which expresses what was for him the curious thought that the Spirit o f God is sovereign in the orally transmitted word, because it is not »stolen« from the written word. The Bible is like a tree with many mysterious leaves that can inspire the poet - like birds who build their nests in the tree. It is not from the tree that they receive the very spirit they are singing from.When Grundtvig makes the spoken word sovereign over the written, it is because it was with the spoken word that God created Time - as the poem Havamal puts it - Poetical Works IX - 293. In 1863 Grundtvig wrote the poem Røsten (The Voice) on the same subject; an interpretation by Uffe Hansen is to be found in Grundtvig Studies 1958, pp36-46. In this poem man’s hymn o f thanksgiving is the »Heart’s Echo« o f God’s living voice which created the world.

scholarly journals Seks Menurut Alkitab Sebagai Kontribusi Bagi Pengajaran Gereja Masa Kini

2020 ◽  
Vol 8 (2) ◽  
pp. 164-180
Author(s):  
Junius Halawa
Keyword(s):  
Sex Education ◽  
Human Life ◽  
Word Of God ◽  
The Bible ◽  
Written Word ◽  
The Church

ABSTRAKSeks menurut Alkitab sebagai kontribusi bagi pengajaran gereja masa kini. Tujuan tulisan ini untuk menggali dan menjelaskan konsep seks di dalam Alkitab. Alkitab adalah firman Allah tertulis sebagai landasan iman dan sumber pengajaran yang sehat, misalnya pendidikan seks kepada jemaat. Jauh sebelum manusia diciptakan Allah telah merancang seks bagi kehidupan manusia. Sehingga seks harus dipahami sebagai karunia Allah yang baik, mulia dan nikmat. Namun pada faktanya sebagian orang mengangap seks sebagai sesuatu yang kotor atau hanya pemuas hawa nafsu manusia. Konsekwensiya ialah banyak orang melakukan tindakan seks yang salah diantaranya: perzinahan, onani atau mastrubasi, homoseksual, lesbian dan pedofilia. Berdasarkan hasil penggalian Alkitab, maka seks menggunakan istilah: “satu daging” dan “bersetubuh”. Lebih dalam Alkitab menyatakan bahwa seks merupakan inisiatif Allah sendiri kepada laki-laki dan perempuan, sehingga seks baik adanya. Seks hanya diizinkan Allah kepada seorang laki-laki dan seorang perempuan yang telah masuk dalam pernikahan yang diberkati Tuhan. Pada hakekatnya seks memiliki empat dimensi, yakni: Dimensi rekreasi, dimensi prokreasi, dimensi relasi dan dimensi refleksi. Jika diamati secara baik antara konsep seks yang disaksikan oleh  Alkitab dengan perilaku manusia diera ini, maka telah telah banyak terjadi penyimpangan. Oleh karena itu, fenomena ini merupakan bagian dari tanggungjawab gereja dan hamba Tuhan untuk melakukan langkah-langkah pencegahan dan penangan dosa seksual diantaranya: Memberikan pengajaran seks yang Alkitabiah, membuat program yang kreatif dan inofatif dan melaksanakan pelayanan pastoral konseling. Kata kunci: seks atau seksual.   ABSTRACT Sex according to the Bible as a contribution to the teaching of the church today. The purpose of this paper is to explore and explain the concept of sex in the Bible. The Bible is the written word of God as a foundation of faith and a source of healthy teaching, for example sex education to the congregation. Long before humans were created God had designed sex for human life. So sex must be understood as a gift from God that is good, noble and delicious. But in fact some people regard sex as something dirty or just satisfying human desires. The consequence is that many people commit wrong sexual acts including:

Effective Preaching: A Cluster of Conditions

1983 ◽  
Vol 36 (2) ◽  
pp. 229-241
Author(s):  
J. Stewart Miller
Keyword(s):  
Roman Catholic ◽  
General Character ◽  
Word Of God ◽  
High Point ◽  
The Bible ◽  
The World ◽  
Effective Preaching ◽  
Bible Reading ◽  
The Church ◽  
Christian History

It has often been alleged that the liturgically-minded incline to indifference toward preaching and it must be confessed that Christian history has demonstrated that this is a plaint not wholly without foundation. The church has had its enthusiasts whose ardour for correctness in worship both in general character and in minute detail has left them somewhat short of concern for what has traditionally been deemed a high point in the Reformed cultus, the preaching of the Word. There has been a school of thought — now virtually it is to be hoped extinct — which was apt to exalt ‘worship’ above ‘mere preaching’. It developed partly no doubt in welcome reaction to another school of thought equally reprehensible in its lack of balance which relegated all of the service that preceded the sermon to the category of ‘preliminaries’. Any polarisation of worship and preaching, however, must be deprecated, for every part of the Christian cult is ‘worship’, and the sermon is an integral part of the cult. ‘The Word of God’, says the Roman Catholic scholar, Ambrosius Verheul, ‘read in the Epistle and Gospel must become a real message from God to us, men of the present, in the concrete circumstances of the world in which we live. Therefore Bible-reading demands an explanation. The Bible-reading evokes preaching, the homily, connecting with the content of what has been read.’

scholarly journals Troens grund

1977 ◽  
Vol 30 (1) ◽  
pp. 97-123
Author(s):  
Henning Sørensen
Keyword(s):  
Human Life ◽  
Continuous Process ◽  
Christian Faith ◽  
Word Of God ◽  
Word Of Faith ◽  
The Bible ◽  
Starting Point ◽  
The Creation ◽  
Written Word ◽  
God's Image

The Basis of Faithby Henning SørensenIn the period 1811-23 Grundtvig is forced into a continuous process of differentiation in the Bible in an attempt to find the Word of God that is the basis of faith. But in the course of the Church year 1822-23 this process is interrupted by Grundtvig’s discovery of the power of the audible word, a discovery that the audible word is better suited to being the word by which faith is born, fed, strengthened, and therefore, grows. The word of man is not just a sound, but can be “tuned” to have a spiritual content. In other words, faith is born and strengthened by the word being heard, and faith in this audible word implies that it seeks to be professed. The unparalleled discovery in 1825 is therefore already being prepared for in 1823, even though right up to the 9th Sunday in Trinity 1825 Grundtvig may be retaining the written word as the basis of faith, in an attempt to defend himself against unbelievers.In 1832 Grundtvig reaches a new understanding of mankind that goes against his Lutheran origins. Recreation must now start from what is created by the Creation and what has fallen of Man at the Fall. This Man is capable of believing and verbalising this faith. The life of Jesus was a divine life lived under the laws of human nature. This life can be linked to Man’s by Man being baptized with Jesus’ baptism and thereby sharing in the blessing that was heard at His baptism. With regard to this starting-point, that is, baptism, Jesus is born and grows as a child together with Mankind to consummation.Since Man was created by a Creative Word, he should remain true to the purpose of creation through faith. But Man doubted, the Fall occurred, and faith became blind. It shrank until it was no more than a vague memory of the original life in God’s image. Through re-creation the heart hears a Word that corresponds to the original Word of Creation, and the faith created at the Creation is re-created into a Christian faith through the Word of faith that illuminates the truth. This does not mean, however, that the faith given to all people at the Creation has no further purpose. For that is precisely the faith which is the source of the Christian faith, and this faith will still be a prerequisite if men are to believe one another and human life is to be lived at all.The blind and the seeing faith, like the fallen and the raised man, are therefore of the same nature. But the seeing faith knows where truth is to be found and will be able to believe this truth if it can be helped towards it.

scholarly journals Håbets mellemrum - Nutid og fremtid i Grundtvigs tolkning af håbsbegrebet

1977 ◽  
Vol 30 (1) ◽  
pp. 124-157
Author(s):  
Christian Højlund
Keyword(s):  
Holy Spirit ◽  
Human Life ◽  
Eternal Life ◽  
Holy Communion ◽  
Lord's Prayer ◽  
The Bible ◽  
The Holy Spirit ◽  
The Right ◽  
The Impact ◽  
The Church

The Interval of Hope: Present and Future - Grundtvig’s Interpretation of the Concept of Hopeby Christian HøjlundIn his earlier sermons (1810-15) Grundtvig interpreted the Christian hope in the orthodox Lutheran way: hope was bound to the words of the Bible and not until these were finally fulfilled and the last days entered upon would the hope of Christ’s kingdom and eternal life also be fulfilled. Until then, the pilgrim on earth must be satisfied with allowing himself to be guided by the star of hope before him. In other words, hope was a purely future concept. This was also the case with the rationalists. But with them, the fulfilment was further conditional upon man’s own reason and virtue.When Grundtvig took over a living in Copenhagen during Advent 1822 he began to do serious battle with this theology. By letting reason be the only accepted way to the hope in the Bible the rationalists had gained a monopoly on the right way to interpret the scriptures. They had taken hope from the Church and made it a false hope dependent on man’s own efforts.His attack on the rationalists partly dealt a blow to Grundtvig’s own view of the scriptures. The authenticity of hope could no longer rest on one or other interpretation of the scriptures. Only the living gospel, which had sounded from generation to generation in the Church, witnessed the truth of hope. Without a living gospel there is no hope. The Holy Spirit was the Church’s own interpreter of the scriptures and the living word preached in the church was the right basis for hope.The way to the loud and clear words from the Lord’s own mouth through baptism and communion was now open for Grundtvig. Now hope was revealed as the hope of Christ and changed its course towards God’s kingdom inasmuch as the Jesus child was reborn in the rebirth of baptism and prayed alongside the child when it faltered over the Lord’s prayer. There the hope of the eschatological meal, which is anticipted in Holy Communion, will be fulfilled and the glorified Christ will be one with the baptised.The birth of hope, its growth and fulfilment thus for Grundtvig became bound up with the order of service from baptism to communion. He thereby achieved two things, I) Hope acquired a new dimension. From being solely a comforter for the future it brought the impact of God’s kingdom into the present as well, with peace and justice and joy experienced in the loud and clear address of the church service, II) He avoided a mere visionary proclamation of hope, which would force God’s kingdom forward and make itself master over it. Hope was Christ Himself, both in its origin and in its fulfilment.But when in the 1830’s Grundtvig unreservedly emphasized the created human life as the prerequisite and the linking-point for God’s saving address, hope became really ridiculous and indefensible in the eyes of the world. This was precisely the case with Jesus* birth as a human baby. And this was how it must therefore be with the rebirth of baptism. There and only there could God’s Kingdom begin to grow. Thus the Christian Church, in Grundtvig’s opinion, had to give up its role as guardian, forcing people to believe. It had to stick to the naked word of the gospel. Yet at the same time it was Grundtvig’s conviction that wherever this word met together in free interplay with created man in his local, human context, the true hope could and would be born, and God’s Kingdom could grow on earth - invisible but real.

scholarly journals Sejarah Penafsiran Ajaran Paulus Mengenai Pembenaran Oleh Iman

2020 ◽  
Vol 4 (1) ◽  
pp. 135-175
Author(s):  
Warseto Freddy Sihombing
Keyword(s):  
Jesus Christ ◽  
Human Being ◽  
Son Of God ◽  
The Bible ◽  
The World ◽  
Justification By Faith ◽  
History Of ◽  
To Come ◽  
Wrath Of God ◽  
The Church

AbstractNo one can be justified before God for doing good deeds. No matter how good a man is, if he does not believe in Jesus Christ, the Son of God, he will not be saved from the wrath of God to come. There is no human being who is right before God, and no sinful man can save himself in any way. The only way out is in the way that God has given to the problem of all sinners, by sending Jesus Christ to the world to die for sinners. "And for this he came, so that every man believed in him, who was sent by God" (John 6:29). The Bible teaches that salvation is only obtained because of faith in Jesus Christ. Jesus Christ is the object of that faith. This salvation is known as the statement "Justified by faith. Paul explained this teaching in each of his writings. This teaching of justification by faith has been repeatedly denied by some people who disagree with Paul's opinion. The history of the church from the early centuries to the present has proven the variety of understandings that have emerged from this teaching, but one important thing is that sinful humans are justified by their faith in Jesus Christ before God.Keywords: Paul;history; justified by faith.AbstrakTidak ada seorang pun yang dapat dibenarkan di hadapan Allah karena telah melakukan perbuatan baik. Sebaik apa pun manusia, jika dia tidak percaya kepada Yesus Kristus, Anak Allah maka ia tidak akan selamat dari murka Allah yang akan datang. Tidak ada seorang pun manusia yang benar di hadapan Allah, dan tidak ada seorang manusia berdosa yang dapat menyelematkan dirinya sendiri dengan cara apa pun. Satu-satunya jalan keluar adalah dengan cara yang Allah telah berikan untuk masalah semua orang berdosa, yaitu dengan mengutus Yesus Kristus ke dunia untuk mati bagi orang berdosa. “Dan untuk itulah Dia datang, yaitu supaya setiap orang percaya kepada Dia, yang telah diutus oleh Allah” (Yohanes 6:29). Alkitab mengajarkan bahwa keselamatan hanya diperoleh karena iman kepada Yesus Kristus. Yesus Kristus adalah obyek iman tersebut. Keselamatan ini dikenal dengan pernyataan “Dibenarkan karena iman. Paulus menjelaskan ajaran ini dalam setiap tulisannya. Ajaran pembenaran oleh iman ini telah berulang kali disangkal oleh beberap orang yang tidak setuju dengan pendapat Paulus. Sejarah gereja mulai dari abad permulaan sampai pada masa sekarang ini telah membuktikan beragamnya pemahaman yang muncul terhadap ajaran ini, namun satu hal yang terpenting adalah bahwa manusia berdosa dibenarkan oleh iman mereka kepada Yesus Kristus di hadapan Allah.Kata Kunci: Paulus; sejarah; iman; dibenarkan oleh iman.

scholarly journals Alkitab dalam Formasi Rohani pada Era Reformasi Gereja dan Implikasi bagi Gereja Pada Masa Kini

2019 ◽  
Vol 3 (2) ◽  
pp. 81
Author(s):  
K Katarina ◽  
I Putu Ayub Darmawan
Keyword(s):  
Spiritual Formation ◽  
Moral Life ◽  
Spiritual Life ◽  
Word Of God ◽  
Church Member ◽  
The Bible ◽  
God's Word ◽  
Present Context ◽  
The Relationship ◽  
The Church

This article discusses spiritual formation and God's Word in reformation. The formulation of the problem is the relationship between spiritual formation and God's Word in reformation. The author uses literature studies to collect information about spiritual formation and God's Word in reformation. Spirit for sola scriptura has produced a change in the life of the church at that moment. All teachings, church traditions, and practical actions which is conducted by church member must be tested under the Word of God. In the present context, church who facing various challenges related to moral life, teaching, and practical actions must return to the principles of word of God. To build a spiritual life, we must start from the Bible that is interpreted correctly, which then becomes a theological development, which then influences the concept of believer's thinking and practical actions. Artikel ini membahas tentang formasi rohani dan Firman Tuhan dalam reformasi. Rumusan masalah penelitian ini adalah bagaimana kaitan antara formasi rohani dan firman Tuhan dalam reformasi? Penulis menggunakan studi pustaka untuk menggali informasi tentang formasi rohani dan Firman Tuhan dalam reformasi. Semangat untuk sola scriptura menghasilkan perubahan dalam kehidupan gereja pada masa itu. Segala pengajaran, tradisi gereja, dan tindakan praktis yang dilakukan oleh setiap anggota gereja harus diuji di bawah Firman Tuhan. Dalam konteks masa kini, menghadapi berbagai tantangan gereja baik yang terkait dengan kehidupan moral maupun pengajaran dan tindakan praktis, gereja harus kembali pada prinsip Firman Tuhan. Untuk membangun kehidupan rohani maka harus dimulai dari Alkitab yang ditafsirkan secara benar yang kemudian menjadi sebuah bangunan teologi yang kemudian mempengaruhi konsep berpikir orang percaya dan tindakan praktis.

scholarly journals Exploring the Relevance of Feminist Leadership in Theological Education of Nigeria

2013 ◽  
Vol 16 (4) ◽  
pp. 26-40
Author(s):  
Adesanya Ibiyinka Olusola
Keyword(s):  
Theological Education ◽  
Gender Justice ◽  
Women And Gender ◽  
Theological Schools ◽  
The Bible ◽  
Feminist Leadership ◽  
The World ◽  
Church And Society ◽  
And Gender ◽  
The Church

Feminist leadership is very important in theological education as it would seek to deconstruct stereotypical assumptions about women and gender in Christian theological traditions. Unfortunately, most of the theological schools in Nigeria do not have feminist as leaders. Five reasons why feminist leadership are needed in theological schools have been identified as, the bible teaching that women brought sin and death to the world, servant hood notion of women, scandal of particularity, male domination of ministries and theological methods and process that are full of stereotypes. All this does not provide women a unique opportunity to discover and develop their potential in the church and society. Also, women’s relevance and contributions can be hampered if not allowed to put in their optimum. To avoid this, the researcher suggests that theological education should not discriminate against any gender, but should work to bring about gender justice by involving the feminist leaders in theological education in Nigeria. It is hoped that by pursuing these steps, theological education in Nigeria would be preparing the way to sustainable development of the mission of Christ on earth.

scholarly journals Rethinking the message of the church in the 21st century: An amalgamation between science and religion

2019 ◽  
Vol 75 (4) ◽  
Author(s):  
Dirk G. Van der Merwe
Keyword(s):  
20Th Century ◽  
21St Century ◽  
Science And Religion ◽  
Western World ◽  
The Past ◽  
The Bible ◽  
The World ◽  
The Relationship ◽  
The Church ◽  
Theological Training

Throughout its history, Christianity has stood in a dichotomous relation to the various philosophical movements or eras (pre-modernism, modernism, postmodernism and post-postmodernism) that took on different faces throughout history. In each period, it was the sciences that influenced, to a great extent, the interpretation and understanding of the Bible. Christianity, however, was not immune to influences, specifically those of the Western world. This essay reflects briefly on this dichotomy and the influence of Bultmann’s demythologising of the kerygma during the 20th century. Also, the remythologising (Vanhoozer) of the church’s message as proposed for the 21st century no more satisfies the critical Christian thinkers. The relationship between science and religion is revisited, albeit from a different perspective as established over the past two decades as to how the sciences have been pointed out more and more to complement theology. This article endeavours to evoke the church to consider the fundamental contributions of the sciences and how it is going to incorporate the sciences into its theological training and message to the world.

Prinsip Pertumbuhan Gereja Mula-Mula Ditinjau Dari Kisah Para Rasul 2:1-47 Dan Aplikasinya Bagi Gereja Masa Kini

2019 ◽  
Vol 1 (2) ◽  
pp. 101-111
Author(s):  
Ferderika Pertiwi Ndiy ◽  
S Susanto
Keyword(s):  
Church Growth ◽  
Holy Spirit ◽  
Acts Of The Apostles ◽  
Church History ◽  
Word Of God ◽  
Literature Study ◽  
The Bible ◽  
The Holy Spirit ◽  
The Church ◽  
Acts 2

Church growth is an important study in church history. The Bible has important principles in church growth, therefore these principles need to be analyzed so that they can contribute to the study of church growth. The Acts of the Apostles is a book that has a history and principles of church growth, therefore the author conducted research on church growth based on Acts 2: 1-47. The author uses a qualitative approach to literature study to find the principles of church growth based on Acts 2: 1-47. The results showed that there were three principles for the growth of the early church. The first principle based on the fourth verse is to depend on the Holy Spirit, the second principle based on verses 14-36, 42 is to preach the Word of God, the third principle based on verses 42-46 is to live in fellowship. For the growth of the church today the church must depend on the power of the Holy Spirit, teaching based on the word of God, and the church lives in fellowship.

scholarly journals Biblical conceptual sphere as a concept of Taras Shevchenko's idiostyle and its reverbalization in Ukrainian bible translations

2018 ◽  
pp. 155-170
Author(s):  
Oksana Dzera
Keyword(s):  
Word Of God ◽  
Bible Translation ◽  
Bible Translations ◽  
The Bible ◽  
The World ◽  
Complete Translation ◽  
Old Greek ◽  
Biblical Concepts

The article elaborates the analysis of Ukrainian translations of the Holy Scripture through the prism of Shevchenko’s metabiblical images. Biblical conceptual sphere is defined as a fragment of biblical picture of the world shaped on the basis of Old Hebrew, less frequently Old Greek imagery and represented by the totality of concepts which are connected through overlapping, interrelation, hierarchy and opposition and are thematically grouped. Verbalizers of biblical concepts contain the complex accumulation of senses reflecting correlations between God and people through specific world perception of ancient Hebrews. The mediating link between the Bible prototext and biblical metatexts is created by national translations of the Holy Scripture that shape national biblical conceptual spheres via multiple deviations of the Hebrew and Greek sources. The deviations affect national phraseology as well as individual authors’ interpretations of the Book of Books. Special attention is devoted to recursive deviation which manifests itself when a national biblical conceptual sphere and even national translations of the Bible contain elements of authors’ biblical intertexts. Taras Shevchenko’s poetry is viewed as the primary Ukrainian recursive biblical intertext. His idiostyle is characterized by the verbalization of biblical concepts through overlapping biblical and nationally-bound senses. Metabiblical images of Shevchenko’s idiostyle are tracked down to the Bible translation done by I. Khomenko and edited by I. Kostetskyij and V. Barka. The editors who represented the baroque tradition of the Ukrainian translation domesticated Khomenko’s version and introduced into it elements of the Ukrainian metabiblical conceptual sphere, predominantly Shevchenko’s metabiblical images. I. Khomenko himself did not approve of this strategy and regarded it as a violation of the Word of God. Yet the monastic order of St. Basil the Great that commissioned this translation did not consult the translator before publishing its edited version. Similar domesticating strategy is observed in the first Ukrainian complete translation of the Bible done by P. Kulish, I. Puluj, and I. Nechuj-Levycjkyj in 1903. Shevchenko’s influence is particularly felt in epithets specifying key biblical images, such as enemy (лютий / fierce) and heart (тихе / meek). Though each book of the Holy Scripture in this translation is ascribed to only one translator of the three it seems logical to surmise that P. Kulish, the founder of the baroque translation tradition in Ukraine, was the first to draw images from Shevchenko’s metabiblical conceptual sphere. The article postulates the necessity to perceive Shevchenko’s poetry as a complete Biblical intertext which not only interprets national biblical canon but also generates it.

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