Bible translation into sign languages is a relatively new phenomenon. In the early 1980s the first efforts were made to start a Bible translation into American Sign Language. Many of the challenges in those days were technological. The speed with which technology has developed since then has made Bible translation into sign languages a worldwide possibility. And although some challenges with technology and Scripture engagement remain, the main challenges nowadays are related to factors such as the educational context and the demographics of Deaf communities. Deaf signing communities are the only communities in the world where the majority of children do not learn their first language from their parents, and thus do not learn a first language in a natural way if their parents do not sign. It has been shown that impoverished language in early childhood affects the development of complex sentence structure, resulting in a wide range of fluency among Deaf signers. In addition, in many parts of the world deaf people do not have full access to education in a language they can understand. If there are schools for the Deaf, teachers may not sign fluently, or even sign at all, and often there are no professional interpreters. Similarly, in many places there are no Deaf churches or Deaf pastors. All these factors make Bible translation into sign languages a necessary but also a difficult job. What level of sign language should be used in a translation? How can Deaf people do translation work without knowing a written language well? And how does a predominantly hearing church view or use the translated Scriptures? This article will focus on these challenges, considering both the technological challenges and the headway that has been made over the past decades, and the more fundamental challenges of Deaf education and demography. Finally, the ethical challenges are considered that come into play when hearing organizations get involved in sign language translation work.
Effective communication occurs if students understand the meaning of the message conveyed by the teacher. If the delivery made by the teacher is not good, there will be a misunderstanding. This study aims to analyse how a Christian teacher can help students learn to communicate effectively. A descriptive qualitative research methodology utilizing literature studies was employed. In the era of postmodernism presenting various truths in assessing the actions taken, it is hoped that Christian teachers will be able to have the right foundation in acting. So, it is possible to build effective communication so that teachers, serving as guides, can understand and appreciate the needs of students, use media, explain messages clearly, and be humble. The conclusion is that Christian teachers as guides can have the right value of truth in building effective communication, namely looking at students as images of God. This is in line with the characteristic of Christian ethics, namely love. So, Christian teachers can love students so that they develop their abilities as a form of responsibility for the potential given by God. One of the ways that teachers do this is by choosing words in delivering messages to students related to assignments. The advice given is to choose a theory that is relevant to effective communication problems in learning so that it can analyze more deeply and find concrete solutions that can be applied to the role of teachers as guides.
Bahasa Indonesia Abstract
Komunikasi yang efektif terjadi ketika siswa memahami maksud dari pesan yang disampaikan oleh guru. Jika penyampaian yang dilakukan oleh guru tidak baik, maka akan terjadi kesalahpahaman. Penelitian ini bertujuan untuk menganalisa bagaimana seorang guru Kristen dapat membantu murid-muridnya untuk belajar berkomunikasi secara efektif. Metodologi yang digunakan dalam penelitian ini adalah kualitatif deskriptif dengan menggunakan studi literatur. Di era postmodernisme yang menghadirkan berbagai kebenaran dalam menilai tindakan yang dilakukan, diharapkan para guru Kristen dapat memiliki dasar yang benar dalam bertindak. Dengan demikian, dimungkinkan untuk membangun komunikasi yang efektif sehingga guru yang berperan sebagai penuntun dapat memahami dan menghargai kebutuhan siswa, menggunakan media, menjelaskan pesan dengan jelas, dan rendah hati. Kesimpulannya adalah guru Kristen sebagai penuntun dapat memiliki nilai kebenaran yang tepat dalam membangun komunikasi yang efektif, yaitu memandang siswa sebagai gambar Allah. Hal ini sejalan dengan ciri khas etika Kristen, yaitu kasih. Jadi, guru Kristen dapat mengasihi murid agar mereka mengembangkan kemampuannya sebagai bentuk tanggung jawab atas potensi yang diberikan Tuhan. Salah satu cara yang dilakukan guru adalah dengan memilih kata-kata dalam menyampaikan pesan kepada siswa terkait tugas. Saran yang diberikan adalah memilih teori yang relevan dengan masalah komunikasi efektif dalam pembelajaran sehingga dapat menganalisa lebih dalam dan menemukan solusi konkrit yang dapat diterapkan pada peran guru sebagai penuntun.
Christianity, Practical religion. The Christian life
The discipline in learning is crucial to achieving the effectiveness of teaching-learning. In fact, it is still found that there are undisciplined students encountered during the learning process. Based on the observation results of elementary school students at one of the Christian schools, students who did not follow the rules and procedures were found, such as not using a raised hand so which causes the class to be conducive or unstable. The solution to this problem is the consistency of rule and procedure implementation. It is aimed to see the consistency of the rule and procedure implementation as an attempt to develop the first-grade students’ discipline. The method used is a descriptive qualitative method. The result indicates the consistency of the rule and procedure implementation can develop students’ discipline. It is characterized by an attitude change indicated by students. Still, teachers’ consistency is needed continually in order to make significant behavior. As Christian educators, teachers certainly must believe in the truth of God as a source as the bible, see the existence of God through Jesus Christ as an exemplar, and reflect good character, but must realize that only the holy spirit can empower every student. The recommendation that can be given to teachers is that teachers must be consistent in applying each class rule and procedure so it can produce a significant change in attitude.
This article proposes a methodology for the study of Manichaeism in the Sermones ad populum. Sermons provide a unique perspective on Augustine’s thought: they offered him the opportunity to share theological and ethical concerns with a responsive audience. Because his sermons have only recently been (re-)discovered as loci of Augustine’s ideas, and because they constitute a specific genre within his oeuvre, the development of a method for studying them is in order. To illustrate the proposed method, the present contribution examines anti-Manichaean content in the Sermones ad populum by means of two key concepts. The first concept is that of crypto-Manichaeism. Although they do not refute Manichaeism in its totality, the sermons are regularly concerned with specific aspects of Manichaeism, such as those that were relevant to the sermon’s liturgical occasion or those Augustine feared were attractive to his flock. Crypto-Manichaeism refers, on the one hand, to the tendency of Manichaeans to refrain from openly identifying themselves as such. After all, they considered themselves true Christians. Nor was Manichaeism the only movement in late antique Christianity that espoused dualistic beliefs, rejected bodily desires and material wealth, and criticized the Old Testament. Anti-Manichaean argument was therefore more broadly applicable than refutation of Manichaeism stricto sensu. Our attention to crypto-Manichaeism therefore does justice to the pastoral and exhortative function of Augustine’s sermons. A second key concept is the perspective of the audience. The setting of each sermon is unique, the composition of audiences varied, and attendance no doubt fluctuated. Each sermon ought to be considered as its own literary and theological whole, hermeneutically influenced by its concrete Sitz im Leben (i.e., composition of the audience, time and place, liturgical setting, etc.). The audience’s theology can be reconstructed in a bottom-up fashion, with each sermon supplying complementary and cumulative theological information that the audience could have gathered by participating in the liturgy. In this article we apply the proposed methodology to a group of four early anti-Manichaean sermons.
The quest for the identification of the fruitless branch has been an enduring
theological battleground between the Calvinists and the Arminians who argue as
to whether or not the removal of the fruitless branch indicates the loss of eternal
salvation. Using a qualitative approach, this study sought to examine the various
interpretations on the eternal security of the believer with a focus on three phrases
in the passage namely; ἐν ἐμοὶ, (in me) and airō (cut off) and μείνατε ἐν ἐμοί (abide
in me). Findings show that the analogy of the vine is a critique to the belief of
once saved, forever saved because of the use of “in me” and the “cutting off” of
the fruitless branch which cannot happen without a prior linkage to the stem of the
vine. Since the fruitless branch can only represent one of the various views, it is
recommended that fruitfulness should be the key to one’s walk with the Lord to
avoid eternal separation
The personality of Satan shares massive discussion together with fluctuation. The debate plays surround his figurity and personality. Biblical period denotes distinct knowledge. This essay attempts to delve and explore the personality of Satan in the period of Midian-Persian to New Testament time especially in the Gospel. This research is a qualitative work that occupying literatures, articles and books to re-construc the personality of Satan. As the result, the sociological infuences of Midian-Persian significantly contribute the knowledge of God’s people. They considers Satan as a symbol of war enmity. Further, in the Gospel period, Bible writters supply various of personality to describe Satan’s existence.
Christianity, Practical religion. The Christian life
El presente artículo indaga acerca del desarrollo sistemático y bíblico de la noción de conversión para confluir en el análisis del tratamiento teológico particular efectuado en el evangelio de Marcos. Se hallará que la conversión en este evangelio, aunque anunciada, no es narrada explícitamente como acción realizada durante el ministerio público de Jesús, pero sí es prefigurada como eventualidad a partir del encuentro con el crucificado-resucitado; tal encuentro, por producir una transformación integral en la persona por medio de la gracia, constituye una condición sine qua non de un auténtico seguimiento de Cristo, que coincide con la noción lonerganiana de conversión religiosa.
The basic challenge that readers of the New Testament face is not only about what Jesus Christ teaches but who he is. Functional Christology has developed at the expense of ontological Christology. This challenge centres on Jesus Christ’s relevance, in terms of his identity, not only for Christians in particular but also for creation as a whole. The question ‘who is Jesus Christ in relation to creation?’ is thus of special interest to this study. Various authors such as Gunton, Gregersen, Peacocke and others have approached this question from different perspectives. The PhD study by Rabie-Boshoff was completed to shed light into the context of dialogue between Christian theology and the science of linguistics in an effort to understand the Genesis 1 creation story. This article refers to part of the study in an effort to make sense of who Jesus Christ is in relation to creation. This provides consolation in a time of worldwide lockdown because of the Coronavirus Disease 2019 (COVID-19) virus. The human struggle of making sense of the world is brought into sharp focus in times like these, more so in terms of making sense of their creatureliness and mortality. Although science as a valid knowledge base may provide some answers to this human dilemma, Christians in particular appeal to the Bible and their belief in Jesus Christ. This turn to Jesus, and who he is, provides human beings with enduring and satisfying answers to their suffering and pain.
Contribution: This article is an attempt to contribute to the ongoing discussion on creation in terms of how human beings make sense of creation, considering who Jesus Christ is in relation to creation. Human beings have always been engaged in a process of making sense of the world they live in. Ancient cultures provide such a window, allowing a glimpse into how those cultures perceived their world.
Is a school tagged Christian because it was established by a Christian, Christian organization or a church? It has been argued that even though it is not wrong to classify religious institutions by their relation to a church or a religious body, that in itself does not indicate how close an institution is or the extent to which a particular church or its theological beliefs and practices actually influence a college or university. A number of faith-based tertiary institutions have emerged on the educational scene in Ghana in the past few decades with a number of them established by churches and Christian bodies. Just like churches, people have a lot of expectations from Christian institutions. This paper has sought to examine one such Christian institution in Ghana to find out if its Christian identity is as stated or is simply assumed. This will then set the stage for further research into other unique characteristics of Christian institutions. The paper employs the qualitative case study approach in analysing the Christian Service University College’s stated identity, expressed in its core values, vision and mission statements, from the perspective of the Association of Christian Schools International (ACSI). The findings are that Christian Service University College (CSUC) has a clearly stated Christian identity that has been expressed adequately in its core values, vision and mission statements. It is therefore recommended that with this foundational block in place, CSUC will employ the needed human and financial resources to see the institution function to meet its mission goals and other outcomes expected of a Christian Institution. This paper contributes to the deepening of knowledge on Christian Education and the need to get the foundations right in establishing a Christian institution at all levels of the educational system.
O objetivo principal deste artigo consiste em apresentar a espiritualidade a partir de um povo de vista filosófico. No geral, vincula-se o conceito da espiritualidade ao da religiosidade, ou ao da religião e, sem dúvida, em nosso tempo emerge uma espiritualidade que se encontra para além do universo das religiões institucionalmente reconhecidas. Analisa-se as características desta espiritualidade, que tem uma dimensão cósmica e sincrética, na qual a alteridade melhor se apresenta como um Todo e não como um Tu.
Xenophobic attitudes and violence have become regular phenomena in South Africa and other parts of the world. Xenophobia is of great concern not only to South Africans, but also to most developed countries or countries that are considered economically and politically viable by their neighbours, and which offer a safe haven for people who, for whatever reason, are forced to seek refuge elsewhere. Although xenophobia is not unique to South Africa, its most worrying aspect in South Africa is the government’s inability to deal with this evil. The article seeks to challenge South Africa as a dominantly Ubuntu and Judeo-Christian influenced country to fight xenophobia through appealing to Ubuntu values and philoxenia. By Judeo-Christian, I mean religious beliefs and values that are common to both these religions, namely Judaism and Christianity. The article further suggests the ontology that perceives the ‘other’ as an extension of the self. It is argued that South African citizens are collectively responsible for acts of violence against foreign nationals and should thus look for a morally sustainable solution to this evil. The article relies heavily on the work of Kristeva, entitled Strangers to Ourselves, and on the work of Nussbaum, entitled Ubuntu: Reflections of a South African on Our Common Humanity, in Reflections, the Society for Organizational Learning and the Massachusetts Institute of Technology.
This article outlined key features of prophetic discourse and investigated whether this form of moral discourse adequately addresses issues of economic injustice. It is shown that the strength of prophetic discourse is its ability to denounce instances of injustice whilst at the same time announcing a God-willed alternative future. The ‘preferential option for the poor’ in Latin American liberation theologies is treated as a case study of the influence of prophetic discourse in contexts of perceived economic injustice. Also the core weaknesses of prophetic discourse are investigated, specifically its incomplete moral argument, weak moral analyses, silence on transition measures, and its inability to take a positive stance on reforms in the system from which itself benefits. In the final section it is concluded that prophetic discourse plays an indispensable role in addressing issues of global economic justice, but – taken by itself – it is not an adequate form of moral discourse to address concrete matters of justice.
For a quarter of a century, from 1838 to 1865, numerous articles appeared in the Revue des Deux Mondes presenting the works of German historians of religion. We will focus on the historians of Christianity, concerned with literary and historical criticism of the Bible. Three major movements rhythm this cultural transfer: the first one was brought about by Doctor Strauss and his mythographic reading of Christianity, the second by Bauer and the Tübingen School and its historical reading, and the third by Ernst von Bunsen and his archeological reading. These three types of readings all attacked the orthodoxy: Strauss dismantled the historical foundations of the origins of Christianity. Baur desanctified the Texts, only written by humans and bearers of disagreements between Paulinians and Judaic Christians. Bunsen led Christianity towards Arianism by cutting it off from Judaism and linking it to Zoroaster. French readers were both fascinated and frightened by this methodical vision of the Texts.
French literature - Italian literature - Spanish literature - Portuguese literature