Konstruksi Teologi Bagi Gereja dan Israel Dalam Roma 11:25-27

Romans 11:25-27 is part of the New Testament which is quite difficult to interpret. Many debates have arisen from biblical scholars in interpreting this passage. Theological pre-assumptions can divert the interpretation of the text. The systematic theological approach can lead the interpreter's understanding not intended by the author of the book. Biblical theology must be produced through an interpretive process that pays attention to the elements of biblical texts. In interpreting Romans 11:25-27, an interpreter needs to pay attention to textual, contextual, intertextual and theological elements. Thus Romans 11:25-27 is not interpreted in the lens of systematic theology (soteriology, ecclesiology and eschatology), but pays attention to the text and the final format of the book. Thus, there is no need to continue the debate on predestination and the nature of the church in relation to Israel in both a pastoral and academic context. Understanding Romans 11:25-27 makes believers active in preaching the gospel to implement God's great plan for the church and Israel. Ultimately, God is glorified by the two communities that God has chosen.

The praxis of Adversus Praxeam: Tertullian’s views on the Trinity

Tertullian was an African, living in Carthage during the 2nd and 3rd centuries CE. He grew up a pagan, then became a Catholic Christian, after which he moved on to the sect of Montanus, referred to as the New Prophecy in this article, where he became the leader in Carthage. While he was still a pagan, he studied and became an advocate and when he was converted to Christianity, he became a prolific writer of Christian treatises, mostly apologies in Latin. There was a heretic movement in Carthage with Praxeas as the leader, and Tertullian opposed this heresy, especially on the level of the Trinity, as most of the Christians in Carthage – the so-called simplices – were impressed by that heresy. Being ante-Nicene, Tertullian’s arguments should be understood within his time and in light of the Catholic Rule of Faith, as he was very orthodox. The question may well be asked whether something new can still be said about Tertullian or about his Adversus Praxeam? This article is a critical appreciation of Adversus Praxeam with the aim to gain more insight into Trinitarian’s point of view, specifically with reference to the Trinity. Hopefully, in this way something ‘new’ can be said about a well-known Church Father and his well-known treatise.Intradisciplinary and/or interdisciplinary implications: Adversus Praxeam was a heretical treatise (modalist), mostly in line with the Catholic Rule of Law of the time, aimed at the Monarchianist heresy. Church History, Systematic Theology and a little Practical Theology are employed to discuss this early-3rd-century treatise within its time, specifically centred around the Trinity.

Bach and Theology

Amid a flourishing of interest in the theological dimensions of Bach’s output, relatively little attention has been paid to what the disciplines of biblical exegesis and systematic theology can bring to Bach studies. In the first part of the chapter, two major issues are examined: “anti-Judaism” in Bach, and his vision of time and eternity. Approaching the St. John Passion through close exegesis of John’s Gospel shows that Bach is a subtler and more independent figure than some current discussions of his alleged “anti-Judaism” imply. With regard to time and eternity, it is argued (against Karol Berger) that Bach displays a profound understanding of what a distinctively Christian metaphysics entails. The second part of the chapter asks what Bach might bring to the theologian. Two matters are considered—Bach’s creativity, and his layering of different theological lines—to show how his music can enable theology to be better attuned to its subject matter.

Clark H. Pinnock, Flame of Love: A Theology of the Holy Spirit. Downers Grove: Intervarsity Press, 1996. 280 pp.

Flame of Love is written by Clark Pinnock of McMaster Divinity College, one of the most evangelical stimulating theologians today. It is basically a one-volume systematic theology with the Spirit as its central motif. Chapter one discusses the Spirit and the Trinity. Here, Pinnock develops a relational (or social) model of God which views Godhead as a community of love and mutuality.

HERMENEUTIKA TEOLOGI PENTAKOSTA

The term hermeneutic comes from the Greek word hermeneuo, which means to convey (a thought or desire), explain (a speech), and translate (something from one language to another). This word is related to the god Hermes, a god in Greek mythology whose job is to convey the message of the gods to humans as recipients. Hermeneutics has always been used as the science and art of interpreting Scripture. It is important to note that hermeneutics is closely related to biblical studies, such as canon studies, textual criticism, historical criticism, exegesis, biblical theology and systematic theology. === Istilah hermeneutic berasal dari kata Yunani hermeneuo, yang berarti menyampaikan (suatu pikiran atau keinginan), menjelaskan (suatu ucapan), dan menerjemahkan (sesuatu dari satu bahasa ke bahasa yang lain). Kata ini berhubungan dengan Dewa Hermes yaitu dewa dalam mitologi Yunani yang bertugas menyampaikan berita dari para dewa kepada manusia sebagai penerimanya.1 Hermeneutik selalu digunakan sebagai ilmu pengetahuan serta seni dari penafsiran kitab Suci. Penting untuk diperhatikan bahwa hermeneutik berkaitan erat dengan kajian-kajian alkitabiah, seperti, kajian kanon, kritik teks, kritik historis, eksegesis, teologi alkitabiah serta teologi sistematis.

Mocking the just God? A theological critique of President Mnangagwa’s use of the name of God to justify his rule in Zimbabwe

Zimbabwe’s President Emmerson Mnangagwa justified his unconstitutional ascendency to power after a military coup that dethroned former President Robert Mugabe in 2017 by claiming that ‘the voice of the people is the voice of God’. He repeated the claim in 2018 when Nelson Chamisa refused to recognise him as the legitimately elected president of the country after accusing him of rigging the 2018 elections. Mnangagwa’s use of God’s name to authenticate his rule raises the question: as one of the foundational attributes of God is justice, what does it mean for political leaders openly claiming to be ordained into office by him? This leads to a further question: Has Mnangagwa’s rule satisfied the demands that come with claiming to be ordained by God to rule, and what should be the church’s response towards Mnangagwa’s rule in view of God’s justice? This article uses God’s attribute of justice to critically evaluate Mnangagwa’s claim that ‘the voice of the people is the voice of God’. The claim is described and placed within Mnangagwa’s claims and insinuations to be a Christian. His current rule, which is characterised by violent repression and corruption is examined and evaluated. God’s attribute of justice is presented and highlighted in how it challenges Mnangagwa to reform his rule to align it with God’s nature of justice.Intradisciplinary and/or interdisciplinary implications: The article combines insights from religion and politics, the mission of the church in a context of political oppression and systematic theology to highlight the need for the Zimbabwean churches to judge all political systems according to the adherence to God’s justice. It also provides some theological tools by which churches can protect themselves from being co-opted by unjust and oppressive regimes that violate God’s justice.