On Earth and as It Is in Heaven—There Is No Sex Trafficking in Heaven: A Qualitative Study Bringing Christian Church Leaders’ Anti-Trafficking Viewpoints to Trafficking Discourse

There is a lack of contributions in sex trafficking the academic literature from Christian evangelical leaders despite their prominence in global counter-trafficking activism. Given that the academic literature influences professional and pedagogical discourse, the lack of evangelical Christian representation could diminish the complexity of trafficking discourses, limit balanced views of the flaws and strengths of evangelical counter-trafficking, and limit the opportunities for academia to understand and address problematic areas in evangelical counter-trafficking through an emic understanding of evangelical paradigms. Using a phenomenological lens to engage evangelical Christian pastors (n = 17) in the midwestern United States, this study examined the meaning faith leaders attach to counter-trafficking initiatives. Four themes emerged: (1) God cares about survivors of sex trafficking, giving Christians a moral obligation to intervene; (2) God, the Christian, and the survivor all have essential roles in tackling sex trafficking as part of helping humanity; (3) congregations’ faith-inspired but imperfect efforts to help an imperfect and complex world create many complexities; and (4) managing complexity involves applying the truths that underpin the Christian worldview, namely that God is good and people are valuable. These findings underscore the need to create an inclusive knowledge-producing forum that allows for a pragmatic exchange of ideas to expand the discourse between multiple counter trafficking actors.

The Cruelty of Supersessionism: The Case of Dietrich Bonhoeffer

The impact of the Shoah on Christian biblical and theological studies has been significant. The Christian doctrine of supersessionism, the replacement of the Jews and Judaism by the Christian church, has come in for particular criticism. Some more traditional scholars have either ignored these critiques or suggested that they were shaped not by critical study of the biblical text but by Christian guilt. It is also argued that the supersessionist argument is so thoroughly woven into the Christian story that extracting it would destroy the story itself. For some, it appears that there is no Christianity without supersessionism. This paper argues not only that this challenge to supersessionism was indeed the result of post-Shoah reflection, but that such challenges were appropriate and necessary. It does this in part by considering the case of German pastor and theologian Dietrich Bonhoeffer whose early citations of the “teachings of contempt” were challenged by the violence of Nazis and the clarity of their intent to destroy both the Jews and, eventually, the church. A non-supersessionist Christianity is both possible and necessary, not simply to preserve the relationship between Christians and Jews, but to enable both communities to engage in the work of “consummation” and “redemption” that God has entrusted to them.

Civilian Empowerment: A Theological Inquiry

A theological inquiry into civilian empowerment approaches “god” or “gods” as sources of power. Since our conception of god depends on what we can say—our language—the gods of empowerment belong to our various social worlds. We could understand the flow of power here as one where God empowers the church and then shares it with society, or where God empowers people in society and the church gives witness to it. The protestant theologians Paul Lehmann and Edward Hobbs take the second view. Lehmann’s approach opens us to a community-creating power that other language communities besides the Christian church could articulate and celebrate. Hobbs explains how the Christian trinity exposes our limitations, hubris, and the call to care for others. These theologies reveal our human capacity to create caring communities with the power to call for change.

Emde, Coolen, dan Istrinya: Analisis Gender dan Relasi Kuasa dalam Pekabaran Injil di Jawa Timur (1812-1848)

This article aims to build awareness of the gender equality issues in the history of Christianity through historical research. The subject of the research is the history of missions in East Java, especially in 1812-1848. Therefore, this study employs an analysis of gender and power relations both through feminist theory initiated by Kwok Pui Lan and also orientalism theory brought by Edward Said in examining the history of mission in East Java on that period. The characters appointed as the research subjects are Johannes Emde and Coenrad Laurens Coolen, along with their wives and children. They are the pioneers in introducing the gospel to the Javanese in East Java, thus become the foundations of the Christian community in East Java. In particular, the life of Emde and Coolen are so intertwined with the history of the East Java Christian Church (GKJW). However, there is a gender gap found in the mission by Emde and Coolen. In response, this research is conducted to keep building the awareness of gender justice as the history of Christianity carry on.AbstrakTulisan ini adalah bentuk upaya membangun kesadaran terhadap keadilan gender atas sejarah Kekristenan melalui penelitian pada sejarah pekabaran Injil di Jawa Timur khususnya pada tahun 1812-1848. Untuk itu penelitian ini menggunakan analisis gender dan relasi kuasa melalui teori feminis yang digagas oleh Kwok Pui Lan dan teori orientalisme yang dibawa oleh Edward Said dalam menelaah sejarah pekabaran Injil di Jawa Timur pada periode tersebut. Tokoh-tokoh yang diangkat adalah Johannes Emde dan Coenrad Laurens Coolen, beserta istri dan anaknya. Mereka memiliki andil besar dalam mengenalkan Injil dan menjadi pondasi komunitas Kristen di Jawa Timur. Utamanya tokoh Emde dan Coolen yang begitu melekat pada sejarah Greja Kristen Jawi Wetan (GKJW). Namun dalam proses pekabaran Injil yang dilakukan oleh Emde dan Coolen lekat dengan ketimpangan gender. Oleh karena itu, penelitian ini dilakukan supaya terus terbangun kesadaran pada keadilan gender dalam membaca dan melanjutkan sejarah Kekristenan di mana saja.

The implementation of Jesus' transformative leadership in leaders and activists of the Protestant Christian church in Bali, Indonesia

Jesus Christ is a role model for leaders, with His leadership still relevant until now. Jesus brought transformation to His community, and this transformative leadership model is needed to renew church ministry and evangelism. This article aims to find out the level of implementation of Jesus' transformative leadership among church leaders and activists of the Protestant Christian Church in Bali (GKPB) at Denpasar. This “traditional” church needs transformation to improve its quality and range of services outside Bali Island. The research used a quantitative method by measuring the Four Dimensions (D) in the concept of transformative leadership of Jesus according to the Gospel of Matthew. Results show that first, the implementation of Jesus' transformative leadership among GKPB Denpasar leaders and activists was found to be in "moderate" level due to the leadership model that was still committed to the system of institutional centralization and local autonomy based on tradition, which became an obstacle to develop mission work outside Bali. Second, the implementation of Jesus' transformative leadership among GKPB Denpasar leaders and activists was more dominantly influenced by the understanding of the Kingdom of Heaven (D2), meaning that leaders of GKPB Bali had practiced the Jesus transformative leadership model. However, the adequate salary and facilities provided by the synod created anthropocentric comfort, which diluted the spirit of the mission. Third, the background of "long-serving" (L5) dominantly influenced GKPB Denpasar leaders and activists to adjust Jesus’s transformative leadership model, but this was not yet able to fully optimize the practice. Therefore, GPKB Denpasar leaders and activists need to shift from the traditional paradigm to the transformative one to carry out personal and institutional transformations to improve their quality, range of services and answer future challenges.

Individual and calendar funeral and manistic rites in the Hutsul region

Based on ethnographic notes of the late XIX – early XX centuries, as well as modern author's field data collected in the Hutsul region, various individual (thirds, ninths, forties, anniversaries) and calendar (Christmas and New Year, Easter periods and «wonderful») are considered Saturdays) funeral services, common among locals. In this investigation, funeral rites are analyzed through the prism of action, agency, subject and motivational and semantic components. The study found that most Hutsul funeral services are based on a pious attitude towards the dead, as well as ancient manistic motivations. Most of the funeral rites and beliefs preserved among the inhabitants of the Hutsul region are marked by syncretism and reduction, as during their existence they absorbed both archaic and later Christian or modern components. A significant number of the funeral services considered are connected with the Christian-church tradition, which is reflected in the organization of funeral services, appropriate meals, readings of the Psalms. At the same time, among the Hutsuls there are ancient funeral rites, which include collective treats of symbolic cereals, feasts on the graves, as well as the gift of a certain sacrifice «for the soul» of the dead. Consideration of the many beliefs and rites associated with manistic endowments has shown that such practices are based on the reception of agents involved in the rite by symbolic representatives of the dead on earth, while the very procedure of endowing a particular object involves its mediation to the afterlife as a victim. In this context, the status of assimilation to the dead is given to the poor, widows, widowers, the elderly and children. An important element of Hutsul funeral rites are also other manistic rites, among which stand out «calling», «feeding», «drinking», «warming» souls. In general, these rites are an important feature of the cult of ancestors, as they perform a clear gilastic function: they are designed to honor and appease deceased relatives, so that they are the patrons of their descendants during the economic and production year.Key words: Hutsul region, Hutsuls, dead, funeral rites, manistic motives

EXPLANATORY AND CONFIRMATION OF THE CONCEPT OF ANTONEMENT BASED ON COLLOSIANS 1:15-23 IN THE SERVANTS OF GOD THE CHRISTIAN CHURCH IN WEST KALIMANTAN

Atonement can only be made by the Lord Jesus Himself through the holy blood of Jesus, through His death on the cross, so that believers will be sanctified and without blemish before Him. From the results of the interviews, information was obtained that there are still congregations who find it difficult to accept teachings about reconciliation, because they are still bound by the culture of their ancestors. This study uses qualitative descriptive methods[1]with literature review approaches, analysis studies, observations, surveys and interviews. From the results of the interview, information was obtained that not all congregations can live diligently and have full hope in God, because they are still influenced by the cultural customs of their ancestors. There is a possibility that God's servants have taught well through sermons, but there is no follow-up so there are still congregations who are not faithful to accompanying God. The background of God's servants among GKKB are different in terms of education, age, length of service, gender, Offices and places of ministry of course also vary the way and depth of material in teaching this atonement to the congregation. Therefore, the writer formulates the problem: 1) Which dimension is the most dominant in determining the level of confirmation of teaching about reconciliation based on Colossians 1:1-23 among the servants of the Christian Church of West Kalimantan? And 2) Which background is dominant in determining the level of confirmation of teaching about reconciliation based on Colossians 15:1-23 among the servants of the Christian Church of West Kalimantan? 1-23 among the servants of the Christian Church of West Kalimantan? And 2) Which background is dominant in determining the level of confirmation of teaching about reconciliation based on Colossians 15:1-23 among the servants of the Christian Church of West Kalimantan? 1-23 among the servants of the Christian Church of West Kalimantan? And 2) Which background is dominant in determining the level of confirmation of teaching about reconciliation based on Colossians 15:1-23 among the servants of the Christian Church of West Kalimantan?

The Problem of Definition of Christian Sociology

This article suggests that different definitions of sociology follow from the different interpretations of its essence. The article points out also that a common flaw of many definitions of sociology is that they omit the intention and purpose of sociological science. Thereby, definitions of sociology by R. Kocharyan and A. Jijyan are presented, which explicitly mention the intentions and purposes of sociology. On the above basis, a preliminary definition of Christian sociology is suggested. Aimed at further elaboration of the subject, the authors consider the position of the Christian church regarding capitalism and socialism, the problem of free will, and certain aspects of Christian socialism related to the emergence of the social state in developed countries. This brings to a new understanding of the highest goal of the Christian religion – the salvation of the human soul – in the realities of the modern world. Accordingly, a definition of Christian sociology is presented with a detailed expression of its intention and purpose.

The Early Church’s Position on Law and the State.

This article will try to uncover the stance which the early Christian Church held on the legal system of the Roman Empire, in an attempt to reconstruct a stance which could apply to legal systems in general. The sources which we drew upon while writing this paper were primarily those from the New Testament, beginning with the Four Gospels and continuing with the Acts of the Apostoles and the Epistoles, and, secondarily, the works of the Holy Fathers and different Martyrologies through which we reconstructed the manner in which the Christian faith was demonstrated during the ages of persecutions. The article tries to highlight a common stance which can be identified in all these sources and goes on to elaborate how it relates to legal order in general.

Kroppen som konfliktzon

The Biblical heritage: The body as a conflict zone In the article we discuss the ambiguous view of the body in Christian tradition, focusing on the biblical texts and St. Augustine’s Confessions. We suggest that there is a tension in the view of humans in these texts, which by time evolves into a two- or three-part division of man into spirit, soul, and body. As a result, the body or ‘flesh’ has often been regarded as a constraint or burden that prevents people from living the life they were meant to live. We argue, however, that the view of the body in the Bible and in Christian tradition is not unequivocal. The body can appear as a place for temptation and suffering, but it is also God’s creation, the place where the earthly and the divine meet. This results in a fragile and unstable position for the body, which also applies to the two other bodies we discuss in the article: the biblical texts and the Christian church. We also suggest that the conflict depicted in the texts is not primarily between the spiritual and the material. The conflict is rather ethical, social, and eschatological. People are thus supposed to respond to God’s acts by forming a new way of living their life in the body.