scholarly journals Konotacje starotestamentalnej idei Reszty Izraela w odniesieniu do Kościoła z Ewangelii według świętego Mateusza

2006 ◽  
Vol 59 (4) ◽  
pp. 279
Author(s):  
Dariusz Adamczyk
Keyword(s):  
Old Testament ◽  
Main Idea ◽  
Religious Community ◽  
Religious Attitude ◽  
The People ◽  
New Nation ◽  
Exclusive Right ◽  
Friendship With God ◽  
New Israel ◽  
The Church

The idea of The Rest of Israel contained in Old Testament unites with the idea of the judgment and punishment. However thanks to God’s mercy there takes place the conversion, which should lead to the constitution of The Holy Rest. This idea speaks about the Righteous, who will survive Jehovah’s punishment, that means who will accept the religious attitude towards Messiah. This new population will not be connected with the society of one nation only. It will be the New Israel, in the qualitative regard to the eschatological society, living in friendship with God. Jesus witnesses by his live and activity about the possibility of the realization of the Messianic forecasts from the Old Testament. Instead of the unfaithful Israel appears new God’s nation, the Jesus’ Church. The rejection of Jesus will mean the loss of the exclusive right of Israel to be the God’s nation. The new nation, which will be plentiful of the fruits of The Heavenly Kingdom will be endowed with this privilege.The Church in the Gospel according to Saint Matthew was presented in comparison to the Israeli nation; it illustrates the contrast in relation to the former, unfaithful nation. However there exists the connection between Israel in The Old Testament, and The Jesus’ Church. The new God’s nation appears on the base of the former Jewish national and religious community. Therefore this church is rather the continuation of the former Israel. The true Israel observed the Jesus’ teachings. The new God’s nation deserves to be called the real Israel with regard to the unification of its members with God by the baptism and obedience before God. The Church is both the actualization and the realization of the Heavenly Kingdom on earth. Saint Peter is the foundation of the new Messianic nation. His task is to lead man to the God’s Kingdom, which is also the main idea of the activity of the Church. It is the dynamic reality, which will be fully manifested in the final times. The Christians are The New Rest. It is the people, whose task consists in the creation of the new perfect God’s nation.

scholarly journals The Church as the new Family of God

2021 ◽  
Vol XIX (1) ◽  
pp. 19-33
Author(s):  
Paweł Rabczyński
Keyword(s):  
Old Testament ◽  
Real Space ◽  
Sermon On The Mount ◽  
Moral Principles ◽  
New Family ◽  
The People ◽  
Family Of God ◽  
Institutional Dimension ◽  
New Israel ◽  
The Church

Jesus founded His Church as the new family of God by instituting the Twelve. The new family is a real space which fulfils the Kingdom of God. It is a community of Jesus’ disciples which fosters the rule of God in the world and has an explicitly institutional dimension. The founding of the new family fulfils the promise to create the new Israel made in the Old Testament. The ethos of the new family of God is aimed at proclaiming the universal reign of God, as it is the mission bestowed on the family by Jesus. Its moral principles were laid out in the Sermon on the Mount. The new family of God is a space where all the promises made by God to Israel come to fulfilment. In this sense, we can speak of continuity between the nation of Israel and the Ecclesia. The Church does not replace the people of the Old Testament but is a continuation thereof in Jesus Christ.

Manichaeism and Gnosticism in the Papyri

2011 ◽  
pp. 622-643
Author(s):  
Cornelia Römer
Keyword(s):  
Old Testament ◽  
Decisive Role ◽  
Religious Movements ◽  
Late Antique ◽  
Church Fathers ◽  
Religious Groups ◽  
Christian Church ◽  
The People ◽  
The Right ◽  
The Church

The church fathers were appalled in particular by the Gnostics' condemnation of creation. But the fact that much of their teaching was in many respects not so far from Christian dogma must have disturbed the advocates of the “real” Christian church. In some of these Gnostic systems, Christ was the main savior figure; in others, it was the forefathers of the Old Testament who guaranteed salvation; in Manichaeism, it was the new Messenger of Light, the apostle Mani, who, coming after Christ, would finally give the right revelation to the people and excel Christ in doing so. This article deals with religious groups such as these as they existed in Egypt in the Roman and late antique periods. Papyrology has played a decisive role in our understanding of the religious movements of the first centuries ce in Egypt and elsewhere in the Mediterranean.

scholarly journals Sacred Covenant and Huguenot Ideology of Resistance: The Biblical Image of the Contractual Monarchy in Vindiciae, Contra Tyrannos

Religions ◽  
2020 ◽  
Vol 11 (11) ◽  
pp. 589
Author(s):  
Andrei Constantin Sălăvăstru
Keyword(s):  
Old Testament ◽  
Biblical Text ◽  
The Bible ◽  
The People ◽  
The Reformation ◽  
Political Works ◽  
The Church ◽  
Constitutional Monarchy

The Bible had been a fundamental source of legitimacy for the French monarchy, with biblical imagery wielded as a powerful propaganda weapon in the ideological warfare which the kings of France often had to wage. All Christian monarchies tried to build around themselves a sacral aura, but the French kings had soon set themselves apart: they were the “most Christian”, anointed with holy oil brought from heaven, endowed with the power of healing, and the eldest sons of the Church. Biblical text was called upon to support this image of the monarchy, as the kings of France were depicted as following in the footsteps of the virtuous kings of the Old Testament and possessing the necessary biblical virtues. However, the Bible could prove a double-edged sword which could be turned against the monarchy, as the ideological battles unleashed by the Reformation were to prove. In search for a justification for their resistance against the French Crown, in particular after 1572, the Huguenots polemicists looked to the Bible in order to find examples of limited monarchies and overthrown tyrants. In putting forward the template of a proto-constitutional monarchy, one of the notions advanced by the Huguenots was the Biblical covenant between God, kings and the people, which imposed limits and obligations on the kings. This paper aims to examine the occurrence of this image in Vindiciae, contra tyrannos (1579), one of the most important Huguenot political works advocating resistance against tyrannical kings, and the role it played in the construction of the Huguenot theory of resistance.

Death as a Spiritual Marriage: Individual and Ecclesial Eschatology

1972 ◽  
Vol 26 (1-4) ◽  
pp. 81-101 ◽  
Author(s):  
Alfred C. Rush
Keyword(s):  
New Testament ◽  
Old Testament ◽  
General Idea ◽  
People Of God ◽  
Metaphorical Language ◽  
The People ◽  
The New Testament ◽  
Spiritual Marriage ◽  
The Church ◽  
Underlying Theme

AbstractBeginning with Osee, Yahweh's relationship with Israel is described in terms of marriage. The basic, underlying theme is the love of the husband that overcomes the infidelities of his spouse, his covenanted people.1 This marriage theme of love later finds many nuanced expressions in the Old Testament.2 The Church, as the Spouse of Christ, is the continuation and fulfillment of the Old Testament theme.3 "Since the Church of the New Testament succeeds the Synagogue of the Old Testament, it naturally takes over not only the general idea of the People of God, but also the metaphorical language of bridal mysticism in the prophetic books; God unites himself with Redeemed mankind with the tenderness and constancy of a lover."4

The Ethiopian Orthodox Church: A Study in Indigenization

1988 ◽  
Vol 16 (3) ◽  
pp. 259-278 ◽  
Author(s):  
Calvin E. Shenk
Keyword(s):  
Old Testament ◽  
Fourth Century ◽  
Orthodox Church ◽  
African Christianity ◽  
The People ◽  
Indigenous Church ◽  
Ethiopian Orthodox ◽  
Hebrew Culture ◽  
The Church ◽  
Ethiopian Church

The Ethiopian Orthodox Church is a fascinating study in indigenization. Its deep rootage in the lives of the people is evidenced by the way in which the Church has been preserved since the fourth century in spite of repeated threats from enemies within and outside of Ethiopia. The church has Christianized important aspects of Old Testament and Hebrew culture as well as certain remnants of primal religion. It adapted beliefs and symbols which reflected and reinforced African traditions, and either absorbed or transfigured that which suited its purposes. The Ethiopian Church is an indigenous church, not an indigenized one. The process of its indigenization is described and important lessons from this rather natural development are identified that help in understanding the importance of critical contextualization. The successes and failures of the Ethiopian Church provide perspective for contemporary attempts at contextualization. This study is significant for understanding African Christianity but also has missiological implications for the wider world.

scholarly journals Mariologiczno-eklezjologiczna interpretacja obrazu Niewiasty z Ap 12

Sympozjum ◽  
2021 ◽  
Vol 25 (1 (40)) ◽  
pp. 11-23
Author(s):  
Danuta Piekarz
Keyword(s):  
Old Testament ◽  
The Sun ◽  
People Of God ◽  
The People ◽  
Average Reader ◽  
The Individual ◽  
The Church

Mariological and ecclesiological interpretation of the image of the Woman from Apocalypse 12 In chapter 12 of the Apocalypse, key to the whole work, there appears the mysterious figure of a Woman clothed with the sun. Throughout history, this figure has been interpreted in many different ways. The average reader spontaneously associates her with Mary, as artists often portray the Mother of Christ according to the apocalyptic description; however, the oldest commentators saw in the Woman the People of God of the Old and New Testaments. Later on, the Marian-ecclesiological interpretation became widespread – and is often accepted in our Times – which perceives the Woman as both Mary and the Church. Certain elements of the description of the Woman are more suited to Mary, others – to the Church, and many can be interpreted in both senses. This is shown in the second part of the article, which discusses the individual symbolic elements of the image of the Woman, emphasizing the references to the texts of the Old Testament. Abstrakt W rozdziale 12. Apokalipsy św. Jana, kluczowym dla całości dzieła, pojawia się tajemnicza postać Niewiasty obleczonej w słońce. Na przestrzeni dziejów bardzo różnie interpretowano tę postać. Przeciętny czytelnik spontanicznie kojarzy ją z Maryją, gdyż artyści często przedstawiają Matkę Chrystusa zgodnie z apokaliptycznym opisem; jednak najstarsi komentatorzy widzieli w Niewieście Lud Boży Starego i Nowego Testamentu. Później rozpowszechniła się – i jest często akceptowana w naszych czasach – interpretacja maryjno-eklezjologiczna, dopatrująca się w Niewieście zarówno Maryi, jak i Kościoła. Pewne elementy opisu Niewiasty bardziej pasują bowiem do Maryi, inne – do Kościoła, a wiele można interpretować w obu znaczeniach. Ukazuje to druga część artykułu, w której omówiono poszczególne elementy symboliczne obrazu Niewiasty, podkreślając nawiązania do tekstów Starego Testamentu.

Statehood and Jerusalem in Ancient Israel: Myths And Realities

2004 ◽  
Vol 2 (2) ◽  
pp. 222-253
Author(s):  
H. Eberhard von Waldow
Keyword(s):  
Old Testament ◽  
Jewish History ◽  
Jewish People ◽  
Religious Community ◽  
Spiritual Community ◽  
The Bible ◽  
Political Reality ◽  
The People ◽  
Ancient Israel ◽  
Holy City

The Old Testament people of Israel entered the political reality of ancient Palestine as a spiritual community held together by worshipping Yahweh in ‘the God-given land’. When it became a state with a king this spiritual character was threatened or lost. The capital was always the holy city of Jerusalem, as the spiritual—not political—centre o f Yahweh's people, and it survived all political catastrophes, even after the homeland was lost. The people of Israel survived not as a nation but rather as a religious community (Judaism). Only as such can today's Jews legitimately reclaim Eretz Yisrael. Certain claims made by the modern secular Jewish nation-state—for example, that Jerusalem always was and always will be the capital of the Jewish people—are not only problematic, but have no foundation, either in the Bible or in Jewish history: they are fabricated modern myths.

From Areopagus to Corinth (Acts 17:22–31; I Cor 2:1–5) A Study on the Transition from the Power of Knowledge to the Power of the Spirit

2006 ◽  
Vol 23 (1) ◽  
pp. 61-80 ◽  
Author(s):  
Joseph Pathrapankal
Keyword(s):  
Old Testament ◽  
The Other ◽  
Christian Mission ◽  
New Horizons ◽  
The Bible ◽  
The People ◽  
New Meanings ◽  
History Of ◽  
Change Of Perspective ◽  
The Church

AbstractHow are we to understand Christian mission in our time? Is it the obedient response to the commission of his disciples by Jesus after his resurrection (Mt 28:18–20)? What should be the motivating power behind the mission of the church? Is it patterned on the conquest expeditions of the people of Israel narrated in the Old Testament? The long history of the mission of the church, especially as organized by the West, would give us such an impression. This approach has more the nature of exercising power over the other, the power of knowledge and the power of self to win over the other. From the time of the Roman Emperor, Constantine, this had been the pattern in the history of the western church. But times have changed and there is a real shift in the understanding of Christian mission in the context of religious pluralism. The Bible itself seems to support and substantiate this change of perspective of understanding mission as the operation of the power of the Spirit of God. Taking two New Testament writings, the Acts of the Apostles and the first Letter to the Corinthians as paradigms, the author tries to see how Paul first of all attempted to preach the gospel in Athens with the eloquence and wisdom of the Greeks and then changed his approach in Corinth to give centrality to the power of the Spirit of God. Although we may not argue for a historical sequence for this change of attitude in the case of Paul, applying new developments in biblical interpretation, we can still propose it as a trans-textual approach with a message for our time. The Word of God has within itself a dynamism to take on new meanings and new horizons of ideas through its encounter with new contexts in a pluralistic world.

scholarly journals The church is an active participant in the establishment of civil society (Maidan 2013-2014).

2016 ◽  
pp. 89-106
Author(s):  
Oksana Gorkusha ◽  
Liudmyla O. Fylypovych
Keyword(s):  
Civil Society ◽  
Religious Community ◽  
Spiritual Needs ◽  
Expert Evaluation ◽  
Information Display ◽  
The People ◽  
Expert Assessments ◽  
Critical Understanding ◽  
The Church ◽  
Direct Immersion

The direct immersion in the fateful event of the Maidan for Ukraine made it possible to keep a conscious mind on the pulse of its course while at the same time contributing to a critical understanding of its information display. In the title of our book, "Maidan and the Church: Chronicle of Events and Expert Evaluation" (K, 2014), there was fixed a problem core, on which we were trampled by all illustrative documents and expert assessments: the ownership of the Maidan (and it is an effective model of civil society that emerged in in response to modern Ukraine and in opposition to the rude attempts by the authorities to stop the historical and spiritual progress of the people, encapsulating Ukraine in the previous forms of life and consciousness) and the Church - a religious community formed in accordance with spiritual needs and requests from civil society and becomes an inalienable, equal subject.

scholarly journals Misi Allah pada Masa Intertestamental

2020 ◽  
Vol 3 (1) ◽  
pp. 110-119
Author(s):  
Elisua Hulu
Keyword(s):  
New Testament ◽  
Old Testament ◽  
The Political ◽  
People Of God ◽  
The People ◽  
The New Testament ◽  
God's Mission ◽  
Book Of Daniel ◽  
The Church

The people of God of the Old Testament and the people of God in the New Testament were linked during what is called the intertestamental age. This period is referred to as a state of vacuum which is marked by the absence of a demonstrative role of the prophet. The 400 year period of development, destruction, success and decline of the ruling nations was prophesied by God. The Old Testament Book of Daniel shows clearly that world history is proceeding according to God's sovereignty. Mission is God's work. The important thing from God’s mission is talking about God as a sender, where He is the source, initiator, dynamist, implementer and fulfiller of His mission. The method of study related to God's mission in the Interstestamental era is the method of studying literature, which describes it descriptively. The intertestamental period is the time when other nations know the God of Israel through their existence among them. This is a different way from what happened in the days of Solomon's kingdom where there was a temple in Jerusalem which became an attraction for Gentiles. The political, social, and economic situation in intertestamental times was a preparation for the mission of the church in New Testament times.Umat Allah Perjanjian Lama dan Umat Allah Perjanjian Baru dihubungkan dalam masa suatu yang sebut masa intertestamental. Masa ini disebut sebagai keadaan adanya kevakuman yang ditandai oleh tidak nampaknya peranan nabi secara demonstratif. Masa waktu 400 tahun mengalami perkembangan, kehancuran, kesuksesan dan kemerosotan negara-negara yang menguasai sudah dinubuatkan oleh Tuhan. Kitab Daniel dalam Perjanjian Lama memperlihatkan dengan jelas bahwa sejarah dunia berjalan sesuai dengan kedaulatan Allah. Misi adalah karya Allah. Hal penting dari misi atau pengutusan Allah berbicara tentang Allah sebagai pengutus, dimana Ia adalah sumber, inisiator, dinamisator, pelaksana dan penggenap misi-Nya. Metode pengkajian terkait misi Allah pada masa Interstestamental adalah dengan metode kajian pustaka, yang menguraikan secara deskriptif. Masa intertestamental adalah masa di mana bangsa-bangsa lain mengenal Allah Israel melalui keberadaan mereka di tengah bangsa-bangsa lain. Ini adalah cara yang berbeda dari yang terjadi pada masa kerajaan Salomo di mana ada bait suci di Yerusalem yang menjadi daya tarik bagi bangsa-bangsa lain. Situasi politik, sosial, dan ekonomi pada masa intertestamental merupakan persiapan bagi misi gereja pada masa Perjanjian Baru.

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