Hasil untuk "Practical religion. The Christian life"

David Kwon

Review of Léocadie W. Lushombo, _A Christian and African Ethic of Women's Political Participation: Living as Risen Beings_

Antoni Bartoszek

W artykule przedstawiono projekt diecezjalnego programu budzenia powołań kapłańskich. Sytuuje się go w kontekście radykalnego spadku liczby kandydatów do sakramentu święceń. Niniejsze rozważania nie sprowadzają się jedynie do przedstawienia technik pastoralnych, mających na celu zachęcenie młodych ludzi do otwarcia serc na Boże wezwanie. Prezentują przede wszystkim wagę ponownego odkrycia piękna i wartości dwóch powiązanych sakramentów: Eucharystii i kapłaństwa sakramentalnego. Z głębokich analiz teologicznych nad tymi sakramentami oraz refleksji duchowej nad nimi może zrodzić się entuzjazm wspólnoty wierzących odnośnie do troski o powołania kapłańskie. Entuzjazm ten może prowadzić do nowego zaangażowania diecezjalnej wspólnoty kapłańskiej, wspólnot parafialnych i żyjących w nich rodzin, a także ludzi dotkniętych chorobą, ofiarujących swoje cierpienia w intencji powołań. Zaangażowania te, przekute na konkretne inicjatywy pastoralne (zaczerpnięte z dotychczasowych doświadczeń polskich i amerykańskich), być może otworzą serca ludzi młodych na przyjęcie daru powołania kapłańskiego. Najważniejszy wniosek z niniejszych analiz jest następujący: troska o powołania to działania szerokie, czyli diecezjalne, długodystansowe, trwające wiele lat, a przede wszystkim pogłębione, zbudowane na teologii sakramentów ustanowionych w Wieczerniku podczas Ostatniej Wieczerzy przez Pana Jezusa.

Kirti Makwana

Personality is one of the utmost important assets of an individual which aids in categorizing the bounds of success, happiness and achievement in our life[1]. The study explores the sensing and intuitive personality dimensions of selected business school students across Gujarat state. Further, the study explores statistical differences in terms of various demographic aspects. NERIS Type Explorer® Scale was used to check the personality type of a total of 1067 management students. 69.5 per cent (742) of the respondents have a Sensing (S) personality dimension compared to 30.5 per cent (325) Intuition (N) personality dimension as dominating type. The conclusions of this research study are also reinforced by past research work which confirms that there are noteworthy differences between Sensing (S) and Intuitive (N) personality dimensions regarding selected demographic variables.

Józef Stala, Janez Vodičar

Pope John Paul II in his oral and written teaching emphasised that Jesus Christ is the Redeemer of every human being and the same time underlined the value and dignity of every person, as well as his/her calling. In the 21st century, it is still worth recollecting the depth of teaching of John Paul II, especially the truth about the human being and his/her vocation through the mystery of the Redeemer. Therefore, this article will present some points from the documents written by Pope John Paul II, which refer to the Christian vocation of a lay man.

C.J. Kaunda

In the context of relational spirituality, the article explores the possibility of decolonising Christian eschatology from the perspective of Zambian Bemba future imaginaries. It argues that, in order to reorder the social relations of any former colonised groups, it is imperative to decolonise their epistemic vision of the future and align it with the Missio Christis that encapsulates the eschato-relational vision. An eschato-relational future is proposed as one way of articulating the vision of the future informed by Bemba imaginaries.

Nesochi Awujo

The current upward trend in immigration in the UK suggests that organisations will increasingly encounter people facing diversity challenges relating to gender, culture and religion which could be influenced by mentoring. Using a case study approach, this study explores the influence of mentoring on Christian mothers from an African background in dealing with their challenges. The findings suggest that the participants experience both value conflict and role conflict challenges and that mentoring has a direct influence on how they deal with practical challenges and also an influence on their mind-set which indirectly influences their challenges in every area of life.

Yuryeviç Gankeviç

Abdulkadir Dündar

This article bases on a map of city of Çorum which belong to 1892 in Ottoman Archive in İstanbul. This map prepared by captain Ömer bin Osman for the demand of municipal council of Çorum. In this map besides the city plan of Çorum, there are seven more drawings belonging to other architectural buildings in the city. Furthermore the names of streets is being shown in this map. Again in this map it is available to find different architectural buildings as, mosques, mascids, graveyards, tombs, tekkes and zawiyas, medreses, schools, libraries, baths, fountains and bazars. If we compare to all the architectural buildings cited in the map to the present situations, it will understand most of them disappeared. From this point this map very important because of its indication of architectural buildings in the city of Çorum and its position at the late of 19the century

Fazlı Polat

Kirghizi people who had been under former Socialist Soviet Union administration, had lacked both cultural and socio-economic improvement during this period. Religious feeling constitutes one of the most important elements which determine the sensitivity of youth after independence to their cultural dynamics coming from history. Moving from this point, we tried to determine religious educational activities in Kirghizistan and information level of youth about Islam and their perceptions together with their mindset towards the world which they develop within that perception. Our sample is limited to the university students

Hendrik Goede

T. Derrick Mashau

Pentecostalism is a global phenomenon with a large following in North America, Latin America, Asia, Africa and other parts of the world. The rise, growth and influence of Pentecostalism in Africa are enormous and have, without fear of contradiction, become one of the dominant expressions of Christianity on the continent. A contextual analysis of Christianity in Africa showed that the African soil is more fertile for this movement. Its manifestation ranges from classical Pentecostalism (first wave), to the charismatic movement (second wave) and the charismatic renewal movements (third wave). Its growth in Africa came with a fair number of missiological challenges to evangelical reformed churches, and therefore this article sought to sketch this movement by providing a historical perspective on Pentecostalism, a contextual analysis of Pentecostalism in Africa, issues and challenges in Pentecostalism, and concludes by looking closely at a reformed missional reflection, thereby providing some nuances as to how best one can minister effectively in the context of Pentecostalism. This article called for evangelical reformed churches to exercise the spirit of discernment whilst dealing with the influence of Pentecostalism, but at the same time to learn from this movement the zeal for mission and the role of the Holy Spirit in mission. Reformatoriese missionale nadenke oor effektiewe bediening in the konteks van Afrika Pentekostalisme. Pentekostalisme is 'n globale fenomeen met ‘n groot aanhang in Noord-Amerika, Latyns Amerika, Asië, Afrika en ander wêrelddele. Die opkoms, groei en invloed van Pentekostalisme in Afrika was geweldig en het een van die dominante gedaantes van Christenskap op die kontinent geword. ‘n Kontekstuele analise van Christenskap in Afrika wys dat Afrika meer vatbaar was vir hierdie tendens. Die manifestasie daarvan reik van klassieke Pentekostalisme (eerste golf), tot die charismatiese beweging (tweede golf) en die charismatiese herlewingsbewegings (derde golf). Die groei hiervan het ’n goeie aantal missiologiese uitdagings meegebring vir evangeliese gereformeerde kerke. Gevolglik het hierdie artikel gepoog om die tendens uit te wys deur ’n historiese perspektief op Pentekostalisme te bied, gevolg deur ’n kontekstuele analise van Pentekostalisme in Afrika, ’n bespreking van vraagstukke en uitdagings binne Pentekostalisme, en ter afsluiting ’n gereformeerde missiologiese oorweging hiervan, met klem op hoe bediening die beste kan plaasvind binne die konteks van Pentekostalisme. Die artikel het evangeliese gereformeerdes opgeroep om ’n gees van onderskeiding te openbaar wanneer hulle te doen kry met Pentekostalisme terwyl hulle terselfdertyd uit hierdie groep se ywer met sending en die rol van die Heilige Gees daarin geleer het.

W.A. Dreyer

This article examines Calvin’s understanding of civil govern- ment as well as the relationship between church and govern- ment against the background of radical political change during the sixteenth century. It becomes clear that Calvin had an organic understanding of church, government and people. These three entities are interwoven and interact on the basis of the covenant and civil contract. Calvin’s approach, however, is not limited to the covenant, but has a surprising richness and diversity. He integrated theological, juristic and philosophical concepts in his understanding of the state. It is further shown that Calvin’s high regard for civil government, entrenched the corpus christianum, even though he clearly distinguished between ecclesiastical and civil governance. It is also shown that Calvin had a fundamental influence on many of the political concepts which are generally accepted within modern democra- cies.

J.M. Vorster

A Christian theory of human rights The protection of human rights is a core issue in modern-day ethics. This issue can be regarded as one of the most important challenges to international politics and in the analysis of social phenomena. In this article a Christian theory of human rights is presented. With a terminological distinction between fundamental rights and human rights this Christian theory is built upon biblical themes such as the imago dei, the Ten Commandments, the lex naturalis and the relation between authority and subject. In conclusion, the Universal Declaration of Human Rights is evaluated in accordance with this theory.

Pieter du Plessis

D. J. Hart

In the New Testament any follower of the Way could preach, de­clare good news. Luke reports that Jesus said to someone, “Follow me.” But the man wanted first to bury his father. Then Jesus said, “Leave the dead to bury their own dead; but as for you, go and pro­claim the kingdom of God” (Luke 9:59, 60). Jesus sent the disciples out on a preaching and healing mission (Matthew 10:5; Mark 6:7) and also the seventy. The Gadarene demoniac is told, “Go home to your friends, and tell them how much the Lord has done for you, and how he has had mercy on you” (Mark 5:19). The disciples are charged with preaching the Gospel to the whole world (Matthew 16:19; Mark 16:15; Luke 24:47, 48; John 20:21; Acts 1:8). Per­secuted believers are scattered “and went around preaching the word” (Acts 8:4; cf. 15:35). In order that the Apostels can devote themselves “to prayer and to the ministry of the word” seven men are chosen to administer the daily distribution of food (Acts 6:1—6). But at least two of these men turn out to be preachers also (Acts 7 and 8:5). The Thessalonian believers “sounded forth” the word of the Lord everywhere (Thessalonians 1:8). All this is summarized in the familiar words of 1 Peter 1:9, “But you are a chosen race, a royal priesthood, a holy nation, God’s own people, that you may de­clare the wonderful deeds of him who called you out of darkness into his marvellous light.”

D. J. Strümpfer

In die spreektaal van ons Afrikaanse kerke is ons lief om die bedienaar van die Woord aan te dui as „die predikant”, „die leraar” of „die dominee”. Miskien plaas ons met hierdie semantiese gebruik van terme wat lering en proklamering impliseer, ’n ongelukkige klem op die preekamp. Daarteenoor, het ons semanties miskien iets te leer van die Pinkstersektes wat die benaming „pastoor” verkies, of die Amerikaanse ge­ bruik van die term „the pastor”. Ons is wel lief om te praat van „ons herder en leraar”. Veelal word die herderlike, of pastorale, deel van die taak van die bedienaar van die Woord egter in sy eie gedagtes, asook in die gedagtes van sy gemeentelede, deur die leraarskap op die agtergrond gedwing. Al te dikwels word hy deur gemeentelede beskou as iemand wat op Sondag op die kansel gesien moet word en wat niks met die res van hul lewens te doen het nie. Herstel van die pastoraat sal deel moet wees van die proses om die ontkerstening van die hedendaagse lewe teen te gaan.

J. C. Coetzee

S. du Toit

Die betekenis van die verskyning van die hersiene Afrikaanse Bybelvertaling kan moeilik oorskat word. Dit is ’n opmerklike verskynsel dat albei die volke wat soveel aan die Statebybel te danke het, nou nuwe vertalinge gebruik.

A. G. Roots

“What is it like to labour among the Indians,” I am often asked by my friends in the Transvaal. “ Is it easy?” “Do they accept the gospel gladly?” “ In which language do you preach to them?”

J. L. Helberg

Integrality of the psalms according to the relation between Psalm 1 (and 2) and the rest of the psalms The article explores views about the unity of the psalms and, as the author’s own approach, focuses especially on the need of the psalmist(s) not to be estranged. Simultaneously the place of trust in the psalms as well as that of the Torah/Law/Word of the Lord is scrutinised. The Torah requires on the one hand that one must distance oneself from an erroneous way of life, like disregarding God’s will and righteousness and on the other hand that one associates with a covenantal circle or community. The integrality of the psalms, like that of life, is rooted in the Torah of Yahweh, in close connection with the covenant.