scholarly journals ‘Tre store højtider’: Et strukturelement i en salme af Grundtvig

2009 ◽  
Vol 60 (1) ◽  
pp. 120-164
Author(s):  
Aage Schiøler
Keyword(s):  
Human Life ◽  
Lord's Supper ◽  
Christian Faith ◽  
Structural Element ◽  
Christian View ◽  
Natural Man ◽  
Poetic Expression ◽  
Two Stages ◽  
Theological Thought ◽  
The Church

‘De store højtider’: Et strukturelement i en salme af Grundtvig[‘The great solemnities ’: A structural element in a hymn by Grundtvig]By Aage SchiølerTwo characteristic quotations from Grundtvig serve as guidelines in an analysis of the original, unpublished form of the Pentecostal hymn Blossom now, ye fields of the Church [Opblomstrer nu Guds kirkevange] from the early 1840s, and of its development through a second form (1843) to the hymn from 1853 now in use: The sun now shines in all its splendour [I al sin glans nu stråler solen]. The first quotation, from a Whitsun sermon of 1862, mentions the three fundamental manifestations of Christian faith (proclamation of the Gospel, Baptism, and the Lord's Supper) which Grundtvig calls ‘The three great solemnities’ and links with two other triads both taken from Paul’s epistles: righteousness, peace, and joy; and faith, hope, and love. The second quotation, two stanzas from a short hymn of 1837 on Christ’s Resurrection and Ascension, states three unavoidable conditions in human life: dependencies upon time, upon place, and upon human fellowship.As a precondition for understanding the Pentecostal hymn as a statement of faith, it is also necessary to discuss Grundtvig’s acceptance of the two doctrines: Original Sin (which is expressed in terms of “natural man” suffering “an early accident” which cannot “be repaired in a natural way”) and Redemption exclusively in Christ.Each of the three unavoidable conditions is aligned with one of ‘the three great solemnities’ and their associated triads, and thus the ‘solemnities’ serve to clarify the structure of the hymn’s three successive forms. It is found that, although the hymn grows by two stanzas in two stages, the main structure is preserved because the enlargements occur as additions of, first, joy, and, secondly, love - both of which are seen by Grundtvig as aspects of the third ‘great solemnity’, the Lord’s Supper, and both of which are connected with human fellowship. In the process, the hymn’s language is changed into a more homogeneous metaphorical style, emphasising the personal, existential aspect of Christian faith in contradistinction to its institutional appearance; and the original mood of wish and expectation is altered into the hopeful conviction that a new, revived future has already taken foothold within the Danish Church.The outcome is a spectacular integration of original theological thought and convincing poetic expression that reveals the redeeming and relieving effect of a Christian view of life vis-a-vis the basic conditions of human existence; and it places the hymn as an all but prescribed part of the main service in the Danish Church on Whitsunday.

scholarly journals Replik

1992 ◽  
Vol 43 (1) ◽  
pp. 93-96
Author(s):  
Kaj Thaning
Keyword(s):  
Human Life ◽  
World History ◽  
Social Institution ◽  
The State ◽  
Christian Faith ◽  
Christian View ◽  
Norse Mythology ◽  
The Individual ◽  
The Church ◽  
New View

A ReplyBy Kaj ThaningIn this article the writer protests against what he calls »two attacks on his thesis »Man First - «« (1963). First, against Regin Prenter’s review of this book, which is quoted in J.H. Schjørring’s obituary of Prenter, then against W.Michelsen’s article »The Way from Force to Freedom in Grundtvig’s Life and Works«, both printed in Grundtvig Studier 1991. Thaning claims that the word .conversion. can be used both about turning to God and about turning to His Creation, which Grundtvig did in »Norse Mythology«, 1832. According to Thaning, Prenter has not rendered it probable that this conversion was provoked in Grundtvig by »the unshakable fact of the Church«.In his article, W. Michelsen refers to »Handbook on World History« I (1833), in which Grundtvig states that for »school use« he now prefers the Greek view of human life and history to the mosaic-Christian, because the Greek view lends itself more easily to being »practised scientifically«, but that he still considers the Mosaic-Christian view »the only divine, true, and eternal one«. Thaning claims, however, that from 1832 the word .view. denotes a contrast to the Christian »faith«. The Biblical view was of no avail on Greek soil, Thaning claims. In 1833 Grundtvig went over to »Polybius’s heathen view of history«, which built on the contrast between the truth and the lie. As he could not employ simultaneously the three concepts, a Greek view of history, a Biblical view, and the Christian faith, »the Biblical view now slips over to the side of the Church and becomes identical with faith (divine, true, and eternal)«. In 1832, it is true, it was called divine because of its historical effects, but not eternal. It became so, however, in 1833. According to Thaning it was on this background that Grundtvig spoke about the contrast between church and school, faith and science, the temporal and the eternal.In 1833 - unlike in 1832 - the Mosaic-Christian view has moved on to the side of the Church, faith and eternity, and is thus not entitled to impose ecclesiastical forms on state and school. Here, according to Thaning’s understanding of Grundtvig, the Greek view must prevail, and it thus becomes clear that Grundtvig now »has a changed view of life«, which further appears from his enthusiastic outbursts at »thus escaping from the chaos of the thought-world that we have found ourselves in through many centuries«. It is this constant consideration for life which is the need of the time, Grundtvig says. And this is what Thaning calls a »conversion«.Thaning also finds that Michelsen’s reference to the small pamphlet .On the Clausen Libel Case. is misunderstood, as is also his conjecture about the influence of Clara Bolton on Grundtvig’s view of freedom. According to Thaning, it was in the pamphlet .On the Baptismal Covenant. that the idea arose that it would be possible for Grundtvig and his opponents to be in the state church together, if only it was made legal for the individual churchgoer to frequent a church of his own choice. Later this thought leads to the church being renamed, in Grundtvig’s usage, »a social institution« (1834).There should be a generous competition, not a struggle in the church, Thaning writes, »....the thought of the Biblical view as common to people of spirit, among them the naturalists (H.N. Clausen) means that Grundtvig can offer them reconciliation and cultural cooperation«, he says. »It is a manifestation of a new view in Grundtvig,« he claims, »and of the new view of freedom which is proclaimed in the dedicatory poem of Norse Mythology which ... is a far cry from the small pamphlet against Clausen from 1831«.

scholarly journals PEMIKIRAN TEOLOGIS EDUKATIF YOHANES CALVIN SERTA RELEVANSINYA BAGI PENDIDIKAN BERGEREJA MASA KINI

Tumou Tou ◽  
2020 ◽  
pp. 11-26
Author(s):  
Jeane Marie Tulung ◽  
Yornan Masinamboue
Keyword(s):  
Social Life ◽  
Human Life ◽  
Relevant Literature ◽  
Christian Faith ◽  
Literature Study ◽  
The Bible ◽  
Church And Society ◽  
The Right ◽  
The Church

The purpose of this paper is to describe and understand how the thought of John Calvin who was a famous reformer figure from time to time. Calvin paid great attention to Christian education especially in the church. He arranged systematically the way, the content of the teaching, as well as the qualifications, self-image of the teachers both pastors and religious teachers who were all based on the Bible and to glorify God. The method used in this paper is a qualitative research method with a literature study study in which the researcher reviews, compares, formulates and analyzes Calvin's thoughts both in his life context, his thoughts through books, documents, journals and other relevant literature studies. From the findings it can be said that Calvin's educative theological thought is purely based on the Bible. For Calvin, the teaching of the Christian faith is determined by the Bible and interpretations that are right and right and can have a good influence on the church and society. Calvin is always thinking of the right way so that the quality of the faith of the congregation continues to develop well and can be implemented in a variety of social life. In the midst of challenges today the church is required not to be carried away by various kinds of ideas that do not emphasize the Bible as the basis of human life. As it was done, Calvin the priests, teachers of religion today are required with full responsibility to think deeply about ways to continue to nourish the true Christian faith based on the Scriptures so that the quality of their faith is well preserved and lives glorifying God.

scholarly journals ABORSI DITINJAU DARI PERSPEKTIF ETIKA KRISTEN

JURNAL LUXNOS ◽  
2020 ◽  
Vol 6 (2) ◽  
pp. 203-212
Author(s):  
Yosia Belo
Keyword(s):  
Qualitative Study ◽  
Jesus Christ ◽  
Ethical Decision ◽  
Human Life ◽  
Qualitative Approach ◽  
Christian Faith ◽  
Practical Reasons ◽  
Ethical Perspective ◽  
The Bible ◽  
The Church

Abstract: This research is a qualitative study on abortion from the perspective of Christian faith. This research was conducted to provide academic arguments and scientific references for the Church against the rampant abortion practices and practices, especially in big cities including Jakarta. Using a qualitative approach, it is found that from a Christian ethical perspective, the act of abortion cannot be justified and chosen as an ethical decision because it contradicts or is contrary to the teachings of the Bible. Because God so loves human life and is even willing to send His only begotten Son, Jesus Christ, to redeem humans from sin. So that humans are not justified in ending the life of an innocent and wronged baby just for practical reasons. Abstrak: Penelitian ini merupakan penelitian kualitatif terhadap aborsi ditinjau dari perspektif iman Kristen. Penelitian ini dilakukan untuk memberikan argumentasi akademis dan referensi ilmiah bagi Gereja terhadap maraknya tindakan dan praktik aborsi terutama di kota-kota besar termasuk Jakarta. Dengan menggunakan pendekatan kualitatif dijumpai bahwa dari perspektif etika Kristen, maka tindakan aborsi tidak dapat dibenarkan dan dipilih sebagai keputusan etis karena bertolakbelakang atau berlawanan dengan ajaran Alkitab. Karena Allah begitu mencintai kehidupan manusia bahkan rela mengutus Anak-Nya yang tunggal, yaitu Yesus Kristus untuk menebus manusia dari dosa. Sehingga manusia tidak dibenarkan mengakhiri kehidupan bayi yang tidak berdosa dan besalah hanya karena alasan-alasan yang praktis.

scholarly journals Dobra doczesne a nadzieja życia wiecznego z perspektywy Ojców Kościoła

Vox Patrum ◽  
2013 ◽  
Vol 60 ◽  
pp. 535-545
Author(s):  
Antoni Żurek
Keyword(s):  
Human Life ◽  
Social Structures ◽  
Eternal Life ◽  
Christian Faith ◽  
Church Fathers ◽  
Material World ◽  
Rational Calculation ◽  
The Church

The question about the sense of life was not formulated by Church Fathers directly. Despite that, their texts indicate the elements which give value for human life and are the protection against death. Material world and social structures can’t satisfy man because inside his heart there is an unquenchable desire. In fact, ac­cording to the Church Fathers, man longs for the life with God in eternity. That de­sire is satisfied by hope which is based on the Christian faith. That’s the Christian hope of eternal life that makes the temporal life bearable and valuable. This is not only the Revelation teaching but also the result of rational calculation. Man not always adequately recognizes the essence of his desires and therefore it is the Church and its shepherds task to correctly allocate the hope because hope should later organize the whole human life.

scholarly journals Sustainability, Faith, and the Market

2008 ◽  
Vol 12 (2-3) ◽  
pp. 129-145 ◽  
Author(s):  
Andrew Hoffman ◽  
Lloyd Sandelands
Keyword(s):  
Economic Development ◽  
Common Good ◽  
Social Values ◽  
Human Life ◽  
Business Management ◽  
Christian Theology ◽  
Christian Faith ◽  
Social Doctrine ◽  
Policy Debates ◽  
The Church

AbstractAlthough sustainability is a growing concern of business today, there has been little progress toward a sustainable future. This is because the idea of sustainability in academic and policy debates is too small and too beholden to the assumptions that have created today's environmental and development crises. Consequently, calls for reform have neither the vision nor the authority to sustain the relationships of self, society, and environment that define human life. Reaching beyond our profession of business management to our Christian faith, we argue for a bigger idea of sustainability that orients these relationships to God. We identify sustainability with four principles of Christian theology—which we label anthropic, relational, ethical, and divine love—and we link economic development with eight principles of Catholic social doctrine—which the Church labels unity and meaning, common good, universal destination, subsidiarity, participation, solidarity, social values, and love. This bigger idea of sustainability transforms talk about the future from a gloomy contentiousness rooted in fear to a bright cooperation rooted in hope.

scholarly journals Unintended Meanings In Christian Faith-Based Discourse

2020 ◽  
Vol 6 (1) ◽  
pp. 75-102
Author(s):  
Oluwakemi Titilola Olayemi
Keyword(s):  
Human Life ◽  
Church Leaders ◽  
Religious Language ◽  
Christian Faith ◽  
Language Usage ◽  
Leadership Positions ◽  
Faith Based ◽  
Utmost Care ◽  
The Church

Language, in different facets of human life, has always enjoyed the attention of scholars over the years. There have been works on Christian faith-based discourse, some of which are termed ‘the language of religion’, ‘religious language’, ‘Christian religious language’, ‘language of worship’, etc. most of these works focus on register or vocabulary. With the proliferation of churches in Nigeria today, certain linguistic trends have emerged in Christian faith-based discourse. This paper investigates these linguistic trends in Christian assemblies with the aim of highlighting the meanings they could convey. Fifteen speech samples produced by a set of purposively sampled participants who occupy certain leadership positions in their assemblies are used in this study. Some of the speech samples were transcribed from existing audio-tapes and interaction with church leaders while others were recorded through note-taking during church activities. The findings reveal that the trend of language usage under study projectsunpleasant and unintended meanings which may inhibit the successful practice of the Christian faith by adherents, and hinder intending or prospective members. Unintended expressions tend to underrate God and magnify Satan (the archenemy of the Christians), or they mock the Christian faith and exaggerate life’s problems. Words are powerful and as such, must be employed in Christian faith-based discourses with utmost care. The role of language in the progress of the church, physically or spiritually, should not be underestimated.

scholarly journals Grundtvigs væksttanke - Fra menneskelivets begyndelse til dets fuldendelse

1977 ◽  
Vol 30 (1) ◽  
pp. 213-246
Author(s):  
Lise Brandt Fibiger
Keyword(s):  
Human Life ◽  
Relationship With God ◽  
Holy Communion ◽  
God's Word ◽  
The World ◽  
Natural Man ◽  
Body And Soul ◽  
Church Service ◽  
The Church ◽  
Natural Life

Grundtvigs View of the Growth of Man: From the Beginning of Human Life to its Perfectionby Lise Brandt FibigerGrundtvig never discusses growth in the sense of bodily growth only or Christian growth only. On the contrary, he always speak of the growth of natural man and of the growth of natural and recreated man, in the sense that natural man is the person who has within him a living faith in God as the Creator, and who enjoys a childlike trust in God. Man is not natural unless he acknowledges his creation. Natural man grows in body and soul, and the natural human life is the absolute prior condition for re-creation to occur. Re-creation takes place in baptism, where man receives Jesus as his brother, and the child’s condition in his relationship with God. The natural man does not lose his significance, for the baptized man is natural and re-created, and growth now occurs according to the same order of things. By insisting that the natural and the re-created human life are a unity Grundtvig avoids a «oiritualization of the Christian life. Growth takes place here and now, in and thiough natural human life. When the child is baptized and has assumed the child’s conditions and Jesus as his brother, God’s Word and Spirit can take root in his heart. As the creative word and spirit God’s Word and Spirit have been in the heart before baptism - now this creative word and spirit are united with the redeeming Word and Spirit. So it is not a new Word and a new Spirit that has entered into existence, but rather a development of them. From the Word and the Spirit in the heart grow faith, hope and love. This traid also belonged to the natural human life; this triad is also developed; and it is with this triad that man grows. But growth does not come of its own accord. Just as man in the natural life must have nourishment in order to grow, so must the natural and re-created man be nourished, and thus whoever is baptized must come to Holy Communion and there get the nourishment to continue his growth. Nourishment is necessary because only through the church service does growth continue unhampered. In life there are still obstacles; man loses faith in his creation and re-creation. If growth is not to stop completely, whoever is baptized must join in the service, where he is able to grow again and where he is nourished and strengthened. Growth cannot be spiritualized, for it is not a Sundays-only growth but an everyday growth. It is not a growth away from the world but a growth in the world in which God’s Kingdom is reflected.

scholarly journals Enganging Secularization with Expository Preaching

2019 ◽  
Vol 2 (1) ◽  
pp. 19-28
Author(s):  
Oscar Lontoh
Keyword(s):  
Main Part ◽  
Human Life ◽  
Modern Human ◽  
Expository Preaching ◽  
Christian Faith ◽  
The World ◽  
Personal Thought ◽  
The Individual ◽  
The Church ◽  
The Way

        This research trying to see the phenomenon of secularization that is dominating the world. Some people argue that secularization is  dangerous for the Christian faith while some say that it is just the opposite that secularization is necessary. What is developing now is that secularization becomes a movement in personal thought. Some experts distinguish between secularization and secularism. Secularism is a kind of ideology that remove everything supernatural defining ones life. Secularism refers to the fact that religion has lost influence on the societal, the institutional and the individual levels.  Preaching is a main part of church to educate the congregation about God, what His will and also supernatural being. Expository preaching is the method of teaching scripture. There are many other ways to preach a sermon that are beneficial to a congregation. However, that these other forms of preaching should never replace expository preaching in the life of the church. Solid expository preaching brings scripture to life. It connects the meaning of the passage to the life of the hearer, helping them to apply what they’ve heard to their specific life situations. This is the way to maintain people from leaving God and supernatural being in modern human life.

scholarly journals PERAN GEREJA DALAM MENINGKATKANPENDIDIKAN SPIRITUAL DAN SOSIAL PEMUDA

2020 ◽  
Author(s):  
Yokhebed Palinoan
Keyword(s):  
Young People ◽  
Negative Impact ◽  
Human Life ◽  
Great Influence ◽  
Christian Faith ◽  
Early Age ◽  
Youth Education ◽  
Church Youth ◽  
Technology Users ◽  
The Church

AbstrakBagi setiap gereja, pemuda dianggap sebagai masa depan gereja, maka semua pemuda perlu mendapatkan pendamping sejak dini untuk lebih membangun iman mereka dalam menghadapi pergaulan-pergaulan yang semakin maju dengan perkembangannya. Salah satu dari perkembangan tersebut ialah Teknologi.Teknologi ini dibuat dengan tujuan untuk menolong kehidupan manusia, namun disisi lainnya tak jarang hal ini membawa dampak yang negative bagi setiap penggunannya.Bahkan dalam kehidupan pendidikan pemuda, teknologi juga membawa pengaruh yang besar.Maka dari itu pentingnya ada dampingan bagi para pengguna teknologi khusunya bagi kaum muda agar dalam menggunakan teknologi dapat bertanggung jawab sehingga tidak sampai pada merusak iman Kristen mereka kepada Tuhan Yesus Kristus.Kata kunci : Gereja, pemuda, pendidikan, teknologi sosial, pendampingFor every church, youth is considered the future of the church, so all young people need to get a companion from an early age to further build their faith in facing the associations that are progressing with its development. One of these developments is technology. This technology is made with the aim of helping human life, but on the other hand, it is not uncommon for this to have a negative impact on every user. Even in the life of faith, technology also has a great influence. Therefore, it is important to have assistance for technology users, especially for young people, so that in using technology they can be responsible so as not to destroy their Christian faith in the Lord Jesus Christ.Keywords: Church, youth, education, social technology, companion

Non Posse Peccare

1989 ◽  
Vol 25 (4) ◽  
pp. 521-535 ◽  
Author(s):  
Antonie Van Den Beld
Keyword(s):  
Positive Answer ◽  
Christian Faith ◽  
Young Student ◽  
Christian Religion ◽  
Christian View ◽  
Christian Culture ◽  
The Church

In a Dutch weekly it was recently stated that man's moral powers are overestimated in the christian faith. The proponent of this belief, the Dutch–American philologist and philosopher Staal seems to me to be closer to the truth of this matter than his distinguished German colleague Nietzsche. The latter used to fascinate me as a young student with his devastating criticisms of christian culture and the christian view of life. According to Nietzsche, the christian religion has not too high, but rather too low a view of mankind: it wanted man to be ugly and evil; in this way it has succeeded in making man so. The insignificance, ugliness and sinfulness of man is the outcome of a self-fulfilling prophecy. Someone who is being told again and again how insignificant, bad and sinful he is, will end up believing it and behave accordingly. A not implausible theory, I thought at that time. However, as I see the matter now, I would support Staal rather than Nietzsche (supposing that my choice would be restricted to them). The christian faith has an optimistic view of man. Does it overestimate him? Does it attribute imaginary moral powers to him? Does it demand the morally impossible? A positive answer to these questions is not unreasonable if one does not want to go beyond a secular, evolutionist or sociobiological under-standing of man and does not take into consideration the affirmations of the Church.

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