Is there connection between Pentecostalism belief and hairstyle?

The present article is intended for really devout Christians. Many Christian men andwomen often ask deep in their heart, how they can do their best to please Father inHeaven. There are guides on how to worship God, to dedicate their bodies and work,but how shall we glorify God with our hair? For women, there is a hint that we canfind in St. Paul’s letters to Corinthians: but are there guides for devout men? It turnsout that is quite delicate matter to discuss. Moreover, as we discussed in a recentpaper in this journal, there is limitation of Aristotelian logic to grasp spiritual termssuch as Trinity or Manunggaling Kawula Gusti in Javanese term. Now, allow us toemphasize the same point using non-Aristotelian logic and non-Diophantinearithmetics. In that sense, spiritual realms go beyond what science cannot go. In thelast section, we will discuss shortly on possible implications of worshiping God in theSpirit and the Truth. Abstrak Artikel ini ditujukan untuk orang Kristen yang benar-benar taat. Banyak pria danwanita Kristen sering menanyakan jauh di lubuk hati mereka: bagaimana kami dapat melakukan yang terbaik untuk menyenangkan Bapa di Surga? Ada panduan tentang bagaimana menyembah Tuhan, untuk mendedikasikan tubuh dan pekerjaan mereka, tetapi bagaimana kita akan memuliakan Tuhan dengan rambut kita? Untuk para wanita, memang ada petunjuk yang dapat ditemukan dalam surat Rasul Paulus kepada jemaat Korintus: tetapi apakah ada panduan untuk kaum pria? Ternyata hal ini merupakan masalah yang cukup rumit untuk dibahas. Selain itu, seperti yang penulis bahas baru-baru ini dalam jurnal ini, terdapat keterbatasan logika Aristotelian untuk memahami istilah-istilah spiritual seperti Trinitas atau Manunggaling Kawula Gusti dalam istilah Jawa. Sekarang, izinkan penulis untukmenyampaikan hal yang sama, namun dengan menggunakan logika non-Aristotelian dan non-Diophantine aritmatika. Dalam pengertian itu, alam spiritual melampaui apa yang tidak bisa dicapai oleh sains. Dalam bagian terakhir, kita akan membahas secara singkat tentang kemungkinan implikasi dari menyembah Tuhan di Roh dan Kebenaran.

Paul among the Fluent in Corinth

This article foregrounds the importance of Paul’s letters for studying the experiences and perceptions of persons who stutter in antiquity. It analyzes Paul’s speech alongside the biographies of two other historical figures from antiquity who suffered from speech dysfluency: the great Athenian orator, Demosthenes, and the emperor Claudius. Accounts of Demosthenes’, Claudius’, and Paul’s speech inconsistencies, silences, incomprehensible utterances, oratory weaknesses—and their critics’ accusations that they suffered from madness—are interpreted in light of research on adults who stutter in the contemporary context, as well as studies on listener experiences and stereotypes. In introducing Paul into the study of ancient dysfluency, the article revisits Paul’s conflict with rival teachers in Corinth as it is in responding to these critics’ accusations that Paul is most revealing of his own dysfluency.

Jesus and Paul

The writings of Paul form a major part of the New Testament. This includes not only the so-called undisputed letters of Paul but also other letters attributed to him in antiquity that might have been written by later disciples of Paul citing him as author to evoke his apostolic authority. This chapter describes what we know of Paul’s life, beginning with his strong Jewish identity as well as his roots in the Greco-Roman world. Paul himself cites his inaugural visionary experience of the Risen Jesus as a decisive turning point in his life, leading him ultimately to be an ardent proclaimer of the gospel to the Gentile world. Paul’s letters to various early Christian communities in the Greco-Roman Mediterranean world served as extensions of his missionary efforts. Although fashioned in a different literary form than the gospel narratives, Paul’s letters also portray Jesus’s identity as both rooted in Judaism and exhibiting a unique transcendent character and purpose. Paul’s Christology focuses intensely on the significance of Jesus’s death and resurrection. The so-called deutero-Pauline Letters extend Paul’s theological vision; in the case of Colossians and Ephesians, situating the redemptive and reconciling role of Christ within the cosmos, and, in the case of the Pastoral Letters, bringing Paul’s exhortations about the life of the Christian community to some of the developing challenges of the late first-century church.

Jeremiah and His Prophecies in the New Testament

This chapter examines the various modes of reference to Jeremiah in the writings of the New Testament. It begins with an investigation of the three explicit references to the prophet Jeremiah in the Gospel of Matthew before expanding the discussion to examine various allusions to the content of Jeremiah’s prophecies in the four canonical gospels. The study will then consider the contribution of Jeremiah to Paul’s understanding of his apostolic ministry and also focus on the influence of the Jeremianic concept of “new covenant” on the understanding of the salvific significance of Christ both in Paul’s letters and in the epistle to the Hebrews. It concludes with an exploration of the various ways in which Jeremiah’s prophecies are employed in the book of Revelation, including the oracles of judgment against Babylon.

Paul and Israel

When Paul says ‘Israel’, what or whom does he have in mind? Christian theological tradition has long answered that by ‘Israel’, a universalist Paul means ethnically non-specific ‘Christians’. But a great deal of evidence in Paul’s letters weighs against such an idea. This chapter examines, in turn, the modern myth of a post-ethnic Paul, ancient ideas about divine and human ethnicity, Paul’s language about Jewish and gentile ‘natures’, Paul’s language about Jewish and Gentile kinds of sins, Paul’s application of different Jewish laws to Jews and Gentiles, respectively, and finally Paul’s actual usage of the ethnonyms ‘Jew’ and ‘Israel’. It is concluded that, for Paul, Jews are Israel, and Israel, his own family, is the Jews. God, through Christ, at the end of the ages (mid-first century ce), was graciously calling all humanity into the redemption that he had promised to Israel long ago. Eschatological humanity thus remains two different people groups—Israel and the nations—embraced by a single salvation.

Haftarot bij Paulus. De liturgische context van citaten als onderdeel van intertekstualiteit

This article argues that the liturgical use of biblical texts should be included in an intertextual analysis. Rabbinic sources demonstrate a certain consensus on the liturgical reading cycles from the Torah and the Prophets in the early synagogue. Although the content of these cycles is not certain, external evidence disclose established connections between readings from the Torah and the Prophets (the haftarah-readings) in the first century CE. Paul’s letters display similar connections and a comparable hermeneutical strategy, as illustrated by a careful exegesis of Romans 15,9-12, Galatians 4,21-31, and 2 Corinthians 3.

Paul and Sacred Space

This chapter analyses the terms with which Paul of Tarsus designates various sacred spaces—hieron, naos, eidoleion, ekklesia—in conversation with the archaeology of sacred spaces, research on the Pauline house churches, and with the help of theories of space, new materialism, and the sacred. The chapter starts with an introduction of the analytical frameworks and ends with ideas about ‘monumentalization’: that the social-structural relations between people in a sacred space tended to materialize over time into purpose-built buildings—hence the double meanings of synagogue, ekklesia, and hieron as designations both of assemblies and later of the buildings accommodating the respective assemblies. A central argument is that Paul’s letters constitute a special case in the development of the early Christian ekklesia and the parallel development of the synagogue, because in Paul’s time the temple in Jerusalem was still standing and was a self-evident part of his religious universe.

“Beds Inlaid With Silver”

It is striking that none of pagan Rome’s jurists felt that the term ‘secularity’, or ‘secularization’, might be necessary to describe a mode of Roman life, or a function of Roman law. Where then do these words originate? ‘Secularity’ is a coinage of medieval Christian writers. When ‘secularity’ occurs in a text by a twelfth-century monk, for instance, it is sharply contrasted with the monastic form of life (conversatio monachorum). And ‘secularization’ is a creation of medieval canon law. Originally, ‘secularization’ signified the protocols for laicizing a monastic in the Roman Church. Though both terms are medieval, this chapter argues that they may ultimately derive from a European Ur-text in which the concept of an ‘age’, or saeculum, is decisive: the Latin New Testament. This chapter seeks to show that the saeculum is a motif in Jesus’ sayings in Luke and in Paul’s letters (in their continent-shaping Latin translations).

Communal Incarnation: The Corporate, Collective Jesus of Paul’s Letters

In his authentic letters, Paul describes a historical, human Jesus, but is strangely silent about the events of Jesus’ life. At the same time, Paul describes the figure of Christ using participatory language, and provides no reason to think that this collective embodiment of Christ does not also apply to Jesus’ historical body. I propose that Paul’s historical Jesus was therefore a corporate figure, embodied by the Jewish, pre-Christian community to which Jesus the Nazarene belonged. I present the literary background for this proposal, and explain how the evidence in Paul for a historical Jesus should be interpreted in a corporate or collective sense. I also provide a typological derivation of the name ‘Jesus’ in Paul.