Hasil untuk "Practical Theology"

Telhalia Telhalia, Alfonso Munte, Rizki Indriana

This research definitively explores Lawung and Sumping, the traditional headgear of the Dayak people of Kalimantan Tengah, as cultural emblems that transcend mere aesthetic and conventional roles. Lawung, intended for men, and Sumping, intended for women, embody local identity and have evolved into symbols of regional and national significance. Crafted from batik cloth or painted bark, these headdresses feature distinctive motifs, including hibiscus flowers and rehung shoots. Red is a prominent hue that symbolises vitality and unity amid cultural diversity. Lawung and Sumping are used in governmental contexts to receive guests, exemplifying communal values. This investigation connects the symbolism inherent in Lawung and Sumping as instruments for social interaction that transcend biological imperatives and predate the dichotomy of sacred and profane, highlighting the spiritual dimension associated with these head coverings. In Christian theological discourse, Lawung and Sumping manifest as embodiments of spirituality in church liturgy, merging Dayak cultural identity with New Testament theological perspectives. Paul’s letters metaphorically use clothing to represent divine glory, echoing the use of the Lawung and Sumping in Christian worship practices. Contribution: The research contributes to Dayak cultural studies by examining the symbolism of traditional dress. It integrates New Testament theology, cultural anthropology and symbolic philosophy to explain how local identities become spiritual elements in a liturgical setting. Combining Lawung and Sumping shows how to encourage cross-cultural and interfaith dialogue for Kalimantan Tengah’s diverse society.

César Augusto Baracaldo Vega

El hombre moderno y contemporáneo anhela la verdad, es decir, la búsqueda de servicio de sentido a su existencia, pero en su interior experimenta una distancia, una incoherencia, una inadecuación entre lo que es y lo que quiere ser, entre lo que piensa y lo que vive.  A partir del planteamiento tanto de una nueva concepción de verdad, esta vez ya no según la definición clásica, que se da solo desde el pensamiento sino, de un modo más totalizante desde la voluntad, que implica las decisiones y las acciones, como de la asunción del método ascético que, según Blondel, consiste en la negación voluntaria, en una privación positiva, en despojarse de sí mismo, la tesis central de este artículo es que el hombre pueda ponerse en camino para responder a esa anhelada adecuación interior, a esa pregunta por la búsqueda y sentido de plenitud en su existencia, del mismo modo como lo hizo Jesucristo, al decidir y actuar despojándose de sí mismo.

Ola Wikander

The article examines the use of Classical Hebrew and a biblical quotation in the rituals and materials of the esoteric-magical order The Hermetic Order of the Golden Dawn (originating in late nineteenth-century Brit-ain) and the tradition deriving from it. The text focuses on how the Order seems to have viewed Hebrew as a “magical language” and especially on its perhaps most famous ritual, the Lesser Ritual of the Pentagram, the reworking found in that ritual of the concluding doxology in the Matthean version of the Lord’s Prayer (ren-dered in a kabbalistically infused Hebrew version in the Golden Dawn text). It is argued that the Hebrew lan-guage was to an extent used in a largely symbolic (as opposed to a purely linguistic) way within the Golden Dawn, and the use of the Hebrew language and originally Hebrew sources in the Pentagram ritual is analyzed as constituting a fusion of the Christian and Hebrew heritages on which the Golden Dawn ritualists drew. The phonologies of the “Golden Dawn Hebrew” words are also discussed, as are the methods of transcription em-ployed in the ritual and educational materials of the Order and its offshoots. This helps provide a perspective on the various ways in which Hebrew material may have reached the Golden Dawn tradition.

Seth Kissi, Ernest Van Eck

The Akan people of Ghana have concepts of ethnicity and social identity which are similar to those found in the Mediterranean world, which find expression in the issues addressed in the letter to the Hebrews. This similarity makes the reading of Hebrews in light of Akan ethnicity and social identity possible, giving one the expected meaning from the perspective of those concepts as within the original context of the audience. This article therefore discusses some theories on ethnicity and social identity as well as the Akan people of Ghana and their concepts of ethnicity and social identity. It further explains the social context of the letter of Hebrews against which Hebrews is then read in light of Akan ethnicity and social identity. The focus of this reading is on how the ethnic identity of the readers presented in Hebrews enhances the social identity of the readers and provides the means by which the author’s appeal to his readers for their faithfulness to God becomes meaningful and urgent.

P.A. Rousseau

No abstract available.

M. Speckman

What appears to be African Biblical Hermeneutics often refers to the geographical location of the authors rather than the content. There always appears to be something new on the horizon, but the colonial umbilical cord prevents a crossing of the threshold. This article contends that, in order for it to cross the threshold, African Biblical Hermeneutics has to go beyond the geographical location of the reader/interpreter to the development of a framework that is essentially African, while not compromising the catholicity of the church. A celebration of life is proposed as the closest interpretative framework to both the Bible and the multiple African cultures.

Jonathan A. Draper

Jesus’ quotation of Psalm 82:6, ‘I said, You are gods’, a riposte to the accusation that he had blasphemed by making himself equal to God, has attracted considerable attention. The latest suggestion by Jerome H. Neyrey rightly insists that any solution to the problem should take account of the internal logic of the Psalm and argues that it derives from or prefigures a rabbinic Midrash on the Psalm which refers it to the restoration of the immortality lost by Adam to Israel at the giving of the Torah on Sinai. This immortality was then lost again because of the sin of the golden calf. Whilst agreeing that the Psalm is interpreted in the context of the giving of the Torah on Sinai, this article argues that its reference is directed towards Moses on Sinai rather than Israel in general. This accords with the interpretation of Philo and Josephus and other sources much earlier than the Mekkilta de Rabbi Ishmael that Moses is rightly called a god and is assumed to heaven in glory without dying. Rather than deny this attribution of divine features to Moses due to his reception of the Torah on Sinai, John argues that the Torah was received from the hands of Jesus as the Logos. Therefore, Moses’s derivative divine features simply confirm the true divinity of the Logos as the expression of the Father. Moses could be called a god because he knew Jesus as Logos and wrote about him (5:45–5:47), but he sinned and died like any mortal. The corollary is that Moses and his disciples lost their status and died like any mortal, whilst the disciples of Jesus who are ‘taught by God’ and believe in the Incarnate Logos (6:45), have not only seen the glory denied to Moses but are born from above to become divinised as tekna theou (1:12) and do not die.

De Wet Saaiman

In die lig van die Christelike etiek is ’n beroep op die Skrif ’n sine qua non waar standpunte oor etiese vraagstukke ingeneem word. Deur ’n beroep op die Skrif te doen, is die probleem ongelukkig nie sonder meer opgelos nie. Hierdie artikel toon aan dat die begrip koninkryk van God as tema as ’n hermeneutiese vertrekpunt kan dien in die soeke na antwoorde op etiese vraagstukke. Daar word aangedui dat die koninkryk van God ’n noodsaaklike tema is omdat sekere wetsbepalings en kontekstueel bepaalde beginsels en norme in die voortsetting van die gedagte van die koninkryk van God in die Ou en Nuwe Testament ingebed is. Daar is egter ook sekere voorskrifte binne die teokratiese bestel wat vir die volk Israel in hulle spesifieke konteks gegee is wat nie noodwendig direk in die hedendaagse samelewingskonteks kan en mag toegepas word nie. Die boodskap van die Skrif moet dus op ’n verantwoordelike en geldige wyse gekonstateer word en effektief aan die moderne samelewing oorgedra word. The kingdom of God as a contextual paradigmatic key for using Scripture in ethics. The use of Scripture is, in light of Christian ethics, a sine qua non when positions with regard to ethical problems are assumed. A simple interpretation of Scripture does not necessarily settle the problem. This article shows that the concept kingdom of God as a theme can serve as a hermeneutical point of departure in the search for answers to ethical questions. It is shown that the kingdom of God is a necessary theme due to the fact that certain legal stipulations and contextual based principles and norms are embedded in the idea of the kingdom of God in the Old and New Testament. There are also certain prescriptions within the theocratic system of Israel in its specific context that may not and cannot be directly applied to the modern day societal context. The message of the Bible must thus be established in a responsible and valid way, and communicated effectively to modern day society.

Ruth María Ramasco

La concepción agustiniana del tiempo como distentio animi de Confessiones XI posee un complejo sustrato teórico, tanto en lo que respecta al horizonte problemático previo, como a las doctrinas que se hacen presentes en la resolución dada, sin que ello niegue o disminuya su originalidad. Por el contrario, es este mismo horizonte problemático el que permite resaltar el aporte del Santo de Hipona. De la complejidad de ese horizonte, nos interesa destacar dos elementos. El primero de ellos es la concepción estoica sobre las tres instancias temporales y la determinación del tiempo como incorpóreo. El segundo es la crítica del escepticismo académico sobre el ser del tiempo como totalidad, dada la inexistencia de cada una de las partes de ese todo; en el caso del tiempo, las aporías se plantean como aporías sobre el ser del pasado, el presente y el futuro. En ambos casos, el problema se presenta como un dilema sobre la relación entre temporalidad y ser. Consideramos que los argumentos agustinianos pueden ratificar su consistencia argumentativa al mostrarse como correlatos resolutivos de los problemas de este horizonte teórico. Además, la presencia de ejemplos y comparaciones que forman parte de este horizonte y de sus textos, permiten acentuar dicha consistencia.

Monika Borucka

Foundation of the Humanitarian Aid „Redemptoris Missio” was established in 1992 r. in Poznañ. It is a fruit of the encyclical of John Paul II on the permanent validity of the Church’s missionary mandate. The foundation forms the specialist medical backup for missionary centers. It organizes the medical and financial help as well as propagates the knowledge about missions and missionaries. It also carries a publishing activity. It gives a witness on the service of lay Christians in the missionary activities.

Ignacio Miguel Anchepe

A partir de la aparición de recientes estudios tales como Species Intelligibilis. From percetion to knowledge de Leen Spruit (1994-5) y Theories of cognition in the later Middle Ages de Robert Pasnau (1997), ha crecido significativamente el interés de los estudiosos de la Filosofía Medieval por los temas vinculados a la teoría del conocimiento, particularmente, durante los siglos XIII y XIV. En este contexto, cobró importancia el debate acerca de las teorías representacionalistas, las cuales, en palabras de Claude Panaccio son aquellas que le otorgan una función crucial a las representaciones mentales dentro del proceso de conocimiento. Nuestro propósito es analizar el papel de estas representaciones en la teoría del conocimiento de Tomás de Aquino. Primeramente, someteremos a un examen crítico la interpretación “oficial” o “tradicional” de la gnoseología de Tomás de Aquino, la cual, a causa de su énfasis en un punto de vista realista, ha descuidado de alguna manera el valor de las representaciones mentales. En segundo lugar, examinaremos los distintos matices que recibe la noción de representacionalismo en nuestro contexto. Finalmente, discutiremos si la re lación entre intelecto y especie en Tomás de Aquino tiene un carácter meramente cogni tivo, o si es más oportuno no menospreciar la dimensión del conocimiento como acto.

E. Graham

D. Louw

Zöe Bennett, E. Graham

J. Poling, D. Miller

J. A. V. D. Ven, J. A. V. D. Ven

D. Forrester

David Willows, J. Swinton

B. Miller-McLemore

L. Mudge, J. Poling