Hasil untuk "Practical religion. The Christian life"

Jacob J. Scholtz

In 1 Timothy 4:1, the Spirit explicitly states that in later times some will devote themselves to the teachings of demons. While acknowledging the future implications of these doctrines, most commentators focus on their historical origins. To demonstrate that 1 Timothy 4:1–5 is an overlooked eschatological passage, this article examined the expression ‘later times’ (1 Tm 4:1), reconsidered the content of these demonic teachings (1 Tm 4:3a), and linked the passage (1 Tm 4:3b–5) to the Noahic covenant – and subsequently to end-time texts. It is argued that 1 Timothy 4:1–5 should be recognised as an eschatological passage that has often been neglected. The ‘later times’ (1 Tm 4:1) of the church age could serve as the backdrop for prophecies destined for fulfilment during the Tribulation Period. Contribution: The fallen world may well be prepared for the ‘end game’ (1 Tm 3:16; 6:15) of the later times of the church age – even the Tribulation Period – but nothing can thwart the plan of God in Christ (1 Tm 1:4), for the true Sovereign and great mystery of godliness will return (1 Tm 3:16; 6:15).

Douw G. Breed

Suffering – an urgent exhortation: 1 Peter 4:12–19 exegetically re-examined. This article provides a new exegetical examination of the specific way Peter encourages the readers in 1 Peter 4:12–19 to remain faithful amid suffering. In this article, the grammatical-historical model, as practiced in the Reformed tradition, is followed in the exegesis. Peter exhorts the readers in 1 Peter 4:12–19 to be willing to suffer as Christians. He reinforces his exhortation by indicating that faithfulness amid suffering confirms the equipment of the Spirit and that faithfulness will result in joy when Christ’s glory is revealed. He warns that unfaithfulness will result in judgement. Contribution: This article highlights Peter’s encouragement to his readers in 1 Peter 4:12–19 and the urgency of this encouragement. It indicates that the readers, as chosen strangers of the diaspora, are encouraged in this thought unit to unite with Jesus Christ amid suffering and glorify God. This exhortation is reinforced in 1 Peter 4:12–19 by using the Old Testament to illustrate the consequences of faithfulness and of unfaithfulness.

Mookgo S. Kgatle

There is a rising phenomenon of mega Pentecostal churches in South Africa and elsewhere on the continent of Africa, which is conceptualised here as mega-costalism. The phenomenon refers to churches with mega-church buildings that can attract large crowds in church attendance. Previous studies have focused on the prosperity gospel and the socialising aspect of membership in mega Pentecostal churches. This literature review on the mega Pentecostal churches has some economic, sociological, and theological implications. Economically, the larger the church is the more income in tithes and offerings can be received. Sociologically, the church creates an opportunity for the sharing of common interests, socialising, and interaction of the church members with one another. However, theologically (particularly in the discipline of missiology), there is a need to research how megachurches can orientate their members on discipleship-making, with some implications for fulfilling the mission of God. To fill this gap, this article uses missional ecclesial imagination as a theoretical framework, to argue that the primary purpose of the church goes beyond the aspect of socialising among members and a prosperity gospel, towards the fulfilment of the mission of God. Therefore, the missional ecclesial imagination is relevant for the orientation of megachurches towards the mission of God. Data were collected by reviewing the literature on the mega Pentecostal churches in Africa, the missional ecclesial imagination, the prosperity gospel, and the socialising among church members. Contribution: This article makes a unique contribution to the research on mega Pentecostal churches by proposing a missional ecclesial imagination, which is relevant for the church’s orientation towards discipleship-making, with some implications on the mission of God.

Andrej Šegula

The article’s author presents family catechesis as one of the possible forms of catechising children. The foundations of family catechesis are found in the New Directory for Catechesis where it is clearly stated that catechesis starts in the family. In Slovenia, the family catechesis was born “from the bottom-up”, at the request of a group of parents. In the beginning, it was an alternative option, but today it is considered equal to other forms of catechesis. Children and young people, who participate in this catechesis together with their parents, may receive the sacraments of first Holy Communion, Confession, and Confirmation. After ten years of experience, the results are positive and open new catechetic ways and possibilities. This is a new approach, a new method, for which the Directory for Catechesis says: “Catechesis does not have a single method, but is open to evaluating different methods, engaging in pedagogy and didactics and allowing itself to be guided by the Gospel necessary for recognizing the truth of human nature” (Directory for Catechesis no. 195).

Katharine Norton

How can eco-theology impact people, communities, countries, and continents? Two things are necessary. First, a thorough engagement with the beliefs, attitudes, and actions, both past and present, that make up a community’s interactions with each other and with their environment. Secondly, an examination of these beliefs, attitudes, and actions in the light of Scripture. All aspects of land use should be considered as related and interconnected, whether farming, herding, fishing, hunting, tree cutting, tree planting, or mining. Engaging with traditional and current beliefs and practices in the local language in the light of Scripture helps churches and communities to consider local environmental degradation, celebrate local wisdom, and release community members to move forward with hope as they seek to make positive changes in every aspect of land use in their communities and beyond. This article laments the widespread environmental degradation in Africa but celebrates indigenous wisdom about the environment. It draws hope that the spiritual connections to nature and Scripture in the local language can inform a Scripture-infused eco-theology which will enable communities to flourish. Inspired by experiences of the Faith and Farming program in Nigeria and beyond, it concludes with eight practical steps that communities can take to help them move forward with hope.

Mohammad Makdod

Al-Ījī presents the final stage of Ashʿarism, and his arguments reflect the traditional and philosophical approaches in the school. This paper presents the main arguments that al-Ījī deployed to refute the Muʿtazilites’ ethical realism. Its aim is to present the exact form of al-Ījī’s arguments, explain them, discuss the objections, and then evaluate their strengths. The paper’s aim is to explain the Muʿtazilites’ arguments; nevertheless, it gives some clarifications when it is needed to understand al-Ījī’s arguments in a better way. In the beginning, the paper draws a distinct line between the Ashʿarites’ and the Muʿtazilite ethical understandings. It defines the focus of the controversy and prepares the groundwork for theological arguments. Al-Ījī’s arguments are divided into three categories. In the first one, we present al-Ījī’s general argument, which is a polemic argument whereby al-Ījī tries to negate the freedom of human choice in order to cast doubt on the Muʿtazilite ethical foundations. We discuss its critique, and then reveal al-Ījī’s real position on human power and freedom of choice. The second category contains three arguments against the intrinsic ethical value: two of the arguments were adopted by al-Ījī and the third was attributed to other Ashʿarites in a general way. The first two arguments deal with the intrinsic ethical values of lying and truth-telling, while the third one is based on the Ashʿarite famous assertion: ‘an accident cannot subsist on another accident.’ The final category is dedicated to discussing al-Ījī’s argument against the Muʿtazilite theory of ethical aspects. A sufficient account of the theory and its partisans is provided before discussing al-Ījī’s argument. Moreover, a brief introduction of Al-Ījī’s and the Muʿtazilites’ conception of divine ethics is discussed in the folds of the argument. Some divine qualities, such as justice and wisdom, are defined from the Ashʿarites’ and the Muʿtazilites’ perspectives. As a result, the paper gives a clear account of al-Ījī’s arguments against the Muʿtazilites’ ethical realism; it presents and evaluates the objections and defines the strengths and the defects in the arguments. Finally, it proposes a better way to understand the Ashʿarites’ ethical arguments in their right context.

Peter Feldmeier

Review of Matthew Petrusek and Jonathan Rothchild, eds., _Value and Vulnerability: An Interfaith Dialogue on Human Dignity

Esra Düzenli

Hz. Peygamber’in vefatı sonrası Hz. Osman’ın (öl. 35/656) şehit edilmesi ve Hz. Ali’nin (öl. 40/661) halifeliği döneminde vuku bulan Cemel ve Sıffîn savaşları özellikle Müslümanları karşı karşıya getirmiştir. Yaşanan bu hâdiselerden sonra başlayan tartışmalar, özelde bir Müslümanı öldürenin durumu genelde ise kader ekseninde sürdürülmüştür. İlk dönemde ortaya çıkan bireysel düşünceler zamanla fırka/mezheplerin görüşlerine dönüşmüş, bu fırka/mezhepler diğer konularda olduğu gibi bu konuda da birbirlerini tenkit etmişler, konuyla ilgili reddiyeler kaleme almışlardır. Bu köklü ve çetrefilli konu, günümüze kadar gelen süreçte, Osmanlı’da da ele alınmış, Arapça ve Türkçe olarak ya eserlerin içinde bir bölüm olarak yer almış ya da müstakil risâleler halinde ele alınmıştır. Bu çalışmanın konusu olan Boyabatlı Halil Şükrü Efendi’nin (öl.?) kazâ ve kader hakkındaki risalesi de işte bunlardan biridir. Müellif müstakil olarak kaleme aldığı risâlesinde, kendi düşüncelerini örneklerle açıklarken bazı fırkaların kazâ ve kader hakkındaki görüşlerini de çürütmeye çalışmıştır. Bu çalışmada Hafız Halil Şükrü Efendi’nin kazâ ve kader hakkındaki risalesi temel alınmıştır. Müellifin hayatı ve ilmî şahsiyeti hakkında ulaşılan arşiv belgelerinden özet bilgiler verilmiş, daha sonra risale tahlil edilmeye çalışılmıştır. Risalede müellif tarafından herhangi bir alt başlık kullanılmamıştır. Ancak risalenin tahlilinde tarafımızdan konunun daha rahat anlaşılmasını sağlamak amacıyla ilgili yerlerde alt başlıklar konulmuştur. Kazâ ve kader kavramları, fiillerin Allah’a ve insana nispet edilmesi, kaderin önceden belirli olup olmadığı, Cebriyye ve Muʻtezile fırkalarına verdiği cevaplar bu başlıklardan birkaç tanesidir. Halil Şükrü Efendi insan fiillerini kesb ve halk, kazâ ve makzî olarak iki ayrı grupta incelemiş, fiillerin failiyet mahalliyet açısından analizini de yapmaya çalışmıştır. Kader üst başlığında ele alınan hidâyet ve dalâlet ile adâlet ve zulüm konularında da görüşlerini belirten müellif teklif noktasında ilgi çekici değerlendirmelerde bulunmuştur. Halil Şükrü Efendi insan iradesi ile teklifin ayrı şeyler olduğunu, biri olduğu için diğerinin var olduğunu değil ikisinin de bağımsız olarak var olduğunu söylemiştir. Yani teklif olduğu için iman veya küfrün olmayacağını dile getiren Halil Şükrü Efendi’ye göre teklifin bu noktada insan iradesi veya seçimleri üzerinde bir bağlayıcılığı yoktur. Buna göre Halil Şükrü Efendi’nin, insan iradesiyle ilgili olarak Ebû Mansûr el-Mâtürîdî’nin (öl. 333/944) görüşlerine yakın bir görüşte olduğu söylenebilir.

Monica Mansilla

Tadeusz Pabjan

This paper deals with Saint Thomas’s view of the problem of the world’s beginning, which consists in an alleged contradiction between religious truth about the creation of the world by God and Aristotle’s concept of the eternal existence of the world. According to Aquinas, such a contradiction is apparent, because the idea of creation is fundamentally different from the idea of beginning. The discussion of this issue is divided into three parts. At first, the historical background of the whole problem is presented. Then, Saint Thomas’s solution of the difficulty – included in his book De aeternitate mundi – is briefly discussed. Finally, it is argued that this solution can be inspiring for ­contemporary ­theologians.

Paul Bradbury

This article develops a narrative framework toward a methodology for my research exploring the call and practice of pioneer ministers in the Church of England. I argue for a critical realist perspective as a means of affirming and valuing spiritual experience as a locus for knowledge. Drawing on the work of Alasdair MacIntyre and NT Wright a narrative framework of “intelligibility” is developed in which to place such testimonies of experience. This framework is then shaped by a biblical pneumatology whereby the work of salvation is driven forward toward the telos of the Kingdom by the mediation of the Holy Spirit. The value of this framework is explored in light of my future research into the experiences of pioneer ministers for whom discerning the missio Dei is a key part of their call and ongoing ministry in innovative mission and ecclesial reimagination. Attention is therefore given to the implications of this for practical theology and for spiritual discernment as a part of a methodology of empirical research.

Morten Bøsterud

The modern-day Western consumers will need to accept purchasing their foodstuffs from the typically chain organised supermarkets relying on the main supply chains of food, which are produced within the mass production paradigm of contemporary agriculture. There will be some exceptions from this main rule, but for the contemporary Western citizen, these exceptions will not suffice to secure subsistence on a standalone basis. To an increasing number of Western consumers, animal welfare aspects connected to modern farming practices are concerning, and increasingly being viewed as systematic mistreatment of animals. For those adhering to a Christian morality, the question arises as to whether consuming animal-based food produced under the modern agricultural paradigm may be in violation of their scripturally based stewardship obligations under the covenant with God in creation. Further, if in violation of their moral obligations, the question becomes whether the acceptance of modern animal husbandry practices as in reality, the sole source of animal-based foodstuffs for physical subsistence will also be a violation of the consumers’ right to religious expression and observance as guaranteed under United Nations (UN)’s Universal Declaration of Human Rights. These questions are elaborated on in this article, and briefly contrasted against the observance of religiously oriented rules connected to foodstuffs under the Islamic and Judaic paradigms. A system for marking animal-based foodstuffs according to Christian-ethical norm alignment is suggested.

Jacob J. Scholtz

Existing proposals regarding the structure of Mark 4:1–34 have not met with unqualified approval. This article proposes a simple structure for Mark 4:1–34, then highlights relevant presuppositions before providing an overview of the content of this passage. The structure elevates the parable of the lamp to a prominent position and it also pairs corresponding sections so that it becomes easier to identify the mystery that undergirds each of these parables. The collective message of Mark 4:1–34 may be that while the establishment of the Messianic kingdom has been postponed, God is sowing the word, not only in Israel, but all over the world. When the sowing of the word meets with a responsive ear and heart, God gives the believer the mystery of the kingdom and, viewed collectively, God will also bring a harvest of sons and daughters into the kingdom when it is established. It is important for all to hear, not only so that the hearers become believers and then to bear some fruit, but also because God will graciously bless to the extent that a person listens effectively. It is in this context that the parable of the lamp shines new light on Mark’s parabolic discourse.

Lyubov D Slashcheva, Mark A Strand, Ruth E VanReken et al.

One of the challenges facing international healthcare missionaries is that of maintaining up-to-date knowledge and staying current with professional certification. Since 1978, annual programs by the Christian Medical and Dental Associations have offered professional continuing education to thousands of US healthcare professionals serving as missionaries in the regions of Africa, Asia, and, in more recent years, globally. In addition, conference programming is designed to prepare, train, and support healthcare missionaries to, in turn, serve as educators in their places of ministry. The program is designed for both professional education and personal encouragement. Utilizing historical documents from program facilitation and interviews from those involved with its implementation, this paper describes the history, vision, and favorable quantitative growth and qualitative impact on participants. The program continues to grow as healthcare missionaries are educated near their places of service, while reinforcing their own roles as educators.

Stenschke, Christoph

After a brief survey of migration in the Bible, this article examines migration be it voluntary or enforced in the Book of Acts. Acts describes in Stephen's speech in surprising detail experiences of migration in Israel's past and its theological implications. Acts also describes that many early Christian missionaries served in places that were not their places of origin, voluntarily or by force: the disciples ended up in Jerusalem and eventually at the ends of the earth rather than returning to Galilee. Others had come to Jerusalem from elsewhere even before encountering the Gospel and ministered throughout the Eastern Mediterranean world as they became involved in mission. Early Christian mission is closely related to migration and dislocation, voluntary or by force, led by the Spirit and for the sake of the Gospel. Repeatedly other missionaries had to flee in order to avoid persecution. Despite the tragedy and suffering involved, there were also great opportunities which were readily seized: the Gospel moved forward. Much of early Christian mission was accomplished by refugees. A final section reflects on the significance of this portrayal of early Christian mission for the church and its mission in the 21st century.

Ali Albayrak, İhsan Çapcıoğlu

The main purpose of the paper is to determine the affecting factors of academic attitudes toward terror in the context of security-freedom dilemma. The data which used this research was collected from three divinity faculties, the sample of 141 academicians who ranging in age from 25 to 64. The findings have been evaluated by the SPSS Statistical Program. The factors, which affect the attitudes toward terror have been determined to gender, age, university, department, academic status, residence as a region, birthplace as a region etc. Evaluations and interpretations have been made regarding the various aspects of the issue. As a result, with the study aims at proving that there exists such a relationship between terror, freedom and, security, this relationship is confirmed under several, but not all, variables

Emmanuel Usue

A surface reading of Ezra 9-10 gives the impression that the Abrahamic and Mosaic covenants’ codes concerning foreigners justify the expulsion of the so-called foreign women by Ezra and his associates. Consequently, the story has generated various viewpoints among Old Testament scholars. However, in this article, the author has attempted to show that Ezra and his associates did not provide convincing reasons for these massive expulsions. Rather, it appears, the expulsion was based upon a partial or narrower view and interpretation of the Abrahamic and Mosaic covenants’ codes concerning foreigners. A close reading of the story and the purported covenants’ codes concerning foreigners reveals that first, these women were not foreigners as presupposed by Ezra and his associates; second, had the reformers adopted a more holistic or broader perspective and interpretation of the Abrahamic and Mosaic covenants’ codes about foreigners, it would have yielded a more positive, accommodating and inclusive disposition towards the so-called foreign women.

THOMAS J. JOSEPHSOHN

G. P. L. van der Linde

Die onderwerp, soos geformuleer, is reeds 'n stelling waardeur die koers aangedui word waarin die gereformeerde teologie beweeg; veral onder leiding van Nederlandse teoloë verbonde aan die V.U. van Amster­dam en die Theologische Hogeschool te Kampen.

Arthur C. Custance

It is taken for granted that the first man, being half-ape, 'spoke’ by copying them. Research shows that such grunts and cries cannot ‘evolve' into cultured speech because the speech organs and brain structure required for human language are entirety different from those needed for of animal communication. The difference in animal and human thinking processes is not merely one of degree but rather of kind. This difference is seen in the use of signs vs. symbols, of emotional and situational language v.v. conceptual, objective language. No animal communication system can account for the human one. Perhaps, then, speech is instinctive? No, for people, however primitive, have been found without a language. Yet unless spoken to, one does not learn to speak as demonstrated by feral (wild) children and deaf-mutes(like Helen Keller). So the question is - who spoke to the first human being - Adam to teach him? About all that scientific investigation can do is to demonstrate what cannot be the origin of this extraordinary trait of human nature. The only light we have is from revelation. The first two chapters of Genesis not only tell us Who spoke first but also how the process of language was acquired. But the implications of the necessity of this unique faculty in terms of his humanity and the purpose of his very creation are profound.