scholarly journals Kleipotte wat maklik breek ? ’n Herverstaan van 2 Korintiërs 4:7

2008 ◽  
Vol 42 (2) ◽  
Author(s):  
W. C. Vergeer
Keyword(s):  
2 Corinthians ◽  
The Bible ◽  
Clay Pots ◽  
Power Of God

Clay pots that break easily ? A reinterpretation of 2 Corinthians 4:7 Translations of and commentaries on the Bible see the image of clay pots Paul uses in 2 Corinthians 4:7 as a derogatory self- characterisation which is used to depict the fragility, ordinari- ness, cheapness or expendability of those that serve in the mi- nistry. It is generally held that the brittleness of the clay pots in a paradoxical way underlines the “all-surpassing power of God”. In this article the thought structure, syntactical, grammatical and socio-historic basis for this understanding of 2 Corinthians 4:7 is researched and (re)interpreted. The results suggest that the metaphor of clay pots should be understood in a complemen- tary rather than a paradoxical way.

Konsep Memilih Pasangan Hidup Menurut 2 Korintus 6:14-15 Dan Aplikasinya Terhadap Pencegahan Perkawinan Beda AgamaKonsep Memilih Pasangan Hidup Menurut 2 Korintus 6:14-15 Dan Aplikasinya Terhadap Pencegahan Perkawinan Beda Agama

2021 ◽  
Author(s):  
Candra Gunawan Marisi
Keyword(s):  
Social Relations ◽  
Role Models ◽  
Belief Systems ◽  
Apostle Paul ◽  
2 Corinthians ◽  
The Bible ◽  
The Family ◽  
Patterns Of Behavior ◽  
Effective Role ◽  
The Right

The concept of choosing a life partner for young people today needs more attention. Incorrect selection will lead them to circumstances and family situations that are certainly not based on the Word of God. The planting of children's faith must begin at an early age so that it can become a guide for them when they grow up and start thinking about family life. The basics and criteria in choosing a marriage partner according to Christian teachings must be planted in children so that wherever they are or whatever environment they are in, they are still able to hold and have a principle of choosing the right life partner according to the Bible. , The family is a fellowship consisting of people who are bound by each other by the most close ties of blood and social relations. How a child grows into adulthood is influenced by the family. Parents must be good models of Christian faith in order to be effective role models for the internalization of Christian belief systems, values and patterns of behavior. Parents must first live in truth in order to be a model of faith for children, in 2 Corinthians 6: 14-15. The Apostle Paul wrote a letter to the Corinthians about a spouse because there were believers there who had a spouse who did not believe in Jesus. The Apostle Paul also said that no similarities could be found through marriage that did not worship the same God.

scholarly journals Potestas nocendi w świetle komentarzy św. Augustyna do Księgi Hioba 1-2

Vox Patrum ◽  
2016 ◽  
Vol 65 ◽  
pp. 653-681
Author(s):  
Mariusz Terka
Keyword(s):  
Human Heart ◽  
God's Will ◽  
Relationship Analysis ◽  
The Bible ◽  
History Of ◽  
The Relationship ◽  
Power Of God

St. Augustine interprets the tragedy of Job presented in the Bible by two co­incidental and connected with each other scenes: the first describes the history of man depressed with suffering, who lost his property, family and health, where the second one shows the dialog on the spiritual level between God and Satan, in con­sequence of which Satan receives the power of doing damage (potestas nocendi) to Job. The matter of this power, its range and goal are examined by The Bishop of Hippo by means of the relationship analysis between God, deviland Job. The power of harming comes from God and He is definitely responsible for Job’s suffering. He gives this power for devil but only for making man more pre­fect and revealing His justice. Where the action of devil is the charge of insincere devotion, jealousy, suspecting of hidden sin and temptation of Job in order to make him turn around from God. But for Job the experience of suffering is the trial which is given from God and by it God demands from Job taking a decision. His reply to God is described by St. Augustine as trust and agreement his will with God’s will. The power of harming is limited first by God’s will and permission given by Him, next by devil’s nature as a creature which has to ask for harm­ing permission and hasn’t got any access to human heart, and later by Job’s will and a choice made by him. So potestas nocendi is not license of devil, but first of all the power of God and devil’s desire of harming.

Before the Bible

2018 ◽  
Author(s):  
Judith H. Newman
Keyword(s):  
Dead Sea Scrolls ◽  
Dead Sea ◽  
Literary Analysis ◽  
2 Corinthians ◽  
Ben Sira ◽  
New Methods ◽  
Early Judaism ◽  
The Bible ◽  
The Social

This book reveals the landscape of scripture in an era prior to the crystallization of the Tanakh, the Jewish Bible, and before the canonization of the Christian Bible. Most accounts of the formation of the Hebrew Bible trace the origins of scripture through source-critical excavation of the archaeological “tell” of the Bible or the text-critical analysis of the scribal hand on manuscripts, but the discoveries in the Dead Sea Scrolls have transformed our understanding of scripture formation. The book focuses not on the putative origins and closure of the Bible but on the reasons scriptures remained open, with pluriform growth in the Hellenistic-Roman period. Drawing on new methods from cognitive neuroscience and the social sciences as well as traditional philological and literary analysis, the book argues that the key to understanding the formation of scripture is the widespread practice of individual and communal prayer in early Judaism. The figure of the teacher as a learned and pious sage capable of interpreting and embodying the tradition is central to understanding this revelatory phenomenon. The volume considers the entwinement of prayer and scriptural formation in five books reflecting the diversity of early Judaism: Ben Sira, Daniel, Jeremiah/Baruch, 2 Corinthians, and the Qumran Hodayot (Thanksgiving Hymns). While not a complete taxonomy of scripture formation, the book illuminates performative dynamics that have been largely ignored as well as the generative role of interpretive tradition in understanding how the Bible came to be.

scholarly journals The Christian woman as a weaker, but honoured vessel (1 Pt 3:7): Forbidden to act in persona Christi

2020 ◽  
Vol 54 (1) ◽  
Author(s):  
Jennifer Slater
Keyword(s):  
Holy Spirit ◽  
Roman Catholic ◽  
1 Peter ◽  
2 Corinthians ◽  
The Bible ◽  
Democratic Tradition ◽  
Timothy 2 ◽  
The Holy Spirit ◽  
God's Grace ◽  
Christian Woman

This article presents a Christian liturgical leader as an empty, but useful vessel whose strength is made perfect by the reliance on God’s grace. The word vessel is often used in the Bible, and in English terms it translates to be either a container such as a bowl or a jug, or either a ship or a boat. The biblical meaning denotes a person whom God calls and uses as a vessel. The metaphor of a leader as a useful vessel, refers to a person that is receptive. Paul in 2 Timothy 2: 20–21 clearly proclaims that vessels come as useful ones and not so useful ones; some bring honour and others dishonour – the choice belongs to each individual and is illustrated in 2 Corinthians 4:7: ‘… but we have this treasure in earthen vessels, that the excellency of the power may be of God, and not of us’. While the task of Christian liturgical leadership is ambiguous and complex, this article refers to someone called to exercise authority and leadership in the way as Jesus called Paul, namely as ‘a chosen vessel of Mine to bear my name before Gentiles, kings, and the children of Israel’ (Ac 9:15). On the flip side, this brings in a challenging equation of 1 Peter 3:7 where the woman is termed ‘the weaker vessel’ that ‘should be honoured …’. From this perspective, this article explores what impact this problematic passage has on women’s liturgical leadership and practice, especially in the Roman Catholic ecclesiastical culture. It presents a functional biblical vision derived from an understanding that leaders are the vessels that God calls and uses, and that they are guided by a biblical spirituality of leadership. This leadership is consistent with the democratic tradition within Christianity that emphasises dialogue with the Holy Spirit.

scholarly journals Nieuwere opvattingen over Gods almacht en zijn onmacht

1988 ◽  
Vol 9 (2) ◽  
pp. 130-159
Author(s):  
H. E. Faber van der Meulen
Keyword(s):  
Book Of Job ◽  
The Bible ◽  
The Many ◽  
Power Of God

New viewpoints about the omnipotence of God and his impotence In the Bible there are no statements or definitions of the power of the Almighty God (apart from those in the book of Job). This however, does not relieve the theologian of either the necessity or the responsibility of ordering and systematising the scriptural statements about the power, or lack of power, of God. The role of the Bible in elucidating God to his children would be seriously hampered if the many instances of communication between God Almighty and man were to be overlooked, as these hold the key to our understanding of the true being of the God of the scriptures.

scholarly journals Money in the Apophthegmata Patrum

2019 ◽  
Vol 9 ◽  
pp. 603-614
Author(s):  
Ireneusz Milewski
Keyword(s):  
Late Antiquity ◽  
Moral Evaluation ◽  
Economic Aspects ◽  
Everyday Lives ◽  
The Bible ◽  
Apophthegmata Patrum ◽  
The Everyday ◽  
Clay Pots ◽  
Major Consideration

The objective of this paper is to discuss accounts related to money in Apophthegmata Patrum, a collection of sayings attributed to famous Egyptian monks. The collection as we know it was produced in the 6th century. By describing the organisation of monastic centres in Egypt in the 4th and 5th century Apophthegmata also offer us some information about the period’s economic aspects. However, by and large, the data is very general. It pertains to: prices, wages, tax issues as well as money that was given to monks by pilgrims. Limited as it is, the data confirms that money was present in the everyday lives of Egyptian monks in late antiquity. Naturally, the major consideration behind whether a monk possessed money was whether he had contact with the outside world. This included selling self-made handcraft at markets, particularly woven mats and ropes, clay pots and sometimes also more specialised items (such as copied codices of the Bible). In Apophthegmata Patrum, similarly to what is the case with other Early Byzantium hagiographic texts, we find little information about moral evaluation of money or about the “appropriate” way to manage it.

scholarly journals Konsistensi Konsep Keselamatan adalah Anugerah dalam Masa Intertestamental

2020 ◽  
Vol 2 (1) ◽  
pp. 1-12
Author(s):  
Agustin Soewitomo Putri
Keyword(s):  
New Testament ◽  
Old Testament ◽  
Historical Analysis ◽  
The Bible ◽  
The People ◽  
God's People ◽  
The New Testament ◽  
Insight Into ◽  
Power Of God

The period between the Old Testament and the New Testament is often referred to as the intertestamental period which is approximately 400 years apart, during which time no prophet appears to be the successor of God's voice. Ended by the prophet Malachi and the book of Chronicles the Bible does not give any record. This certainly raises so many questions as to what happened in that dark age, whether God really did not do anything among God's people, especially the Israelites, while at that time the Israelites had repeatedly experienced good colonization from Persian, Greek or Roman. By using descriptive methods and historical analysis, this discussion will provide an insight into God's faithfulness to His covenant to the people, and how the concept of salvation has not changed even though in the 400 years that God did not speak to His people. Understanding the consistency of the concept of salvation is a gift in intertestamental times will open a new understanding of the power of God in keeping the covenants and His Word.AbstractMasa antara Perjanjian Lama dengan Perjanjian Baru seringkali disebut dengan masa intertesta-men yang berjarak lebih kurang 400 tahun, di mana sepanjang masa tersebut tidak ada nabi yang muncul menjadi penerus suara dari Tuhan. Diakhiri oleh Nabi Maleakhi dan kitab Tawarikh maka Alkitab tidak memberikan catatan apa pun. Hal tersebut tentu memunculkan begitu banyak pertanyaan dengan apa yang terjadi dalam masa kegelapan tersebut, apakah memang Allah betul-betul tidak berbuat sesuatu apapun di tengah-tengah umat Tuhan, khususnya bangsa Israel, sementara pada masa tersebut bangsa Israel berkali-kali mengalami penjajahan baik dari Persia, Yunani ataupun Romawi. Dengan menggunakan metode deskriptif dan analisis historis, pemba-hasan ini akan memberikan pandangan tentang kesetiaan Allah dengan perjanjianNya kepada umat, serta bagaimana konsep keselamatan itu tidak mengalami pergeseran sekalipun dalam keadaan 400 tahun Tuhan tidak berbicara kepada umatNya. Memahami konsistensi konsep keselamatan adalah anugerah dalam masa intertestamental akan membukakan pemahaman baru tentang kekuatan Allah dalam memelihara perjanjian dan FirmanNya.

scholarly journals Is Paulus ’n ervaringsteoloog?

1995 ◽  
Vol 29 (4) ◽  
Author(s):  
G. A. Lotter
Keyword(s):  
Holy Spirit ◽  
Focal Point ◽  
Apostle Paul ◽  
2 Corinthians ◽  
The Holy Spirit ◽  
History Of ◽  
The Way ◽  
Power Of God

The history of the apostle Paul as related in 2 Corinthians and the way in which he experienced the work of God (by the Holy Spirit) in his life is the focal point of this article. The phrase έν πνευματι ἁγιῳ in 2 Corinthians 6:6 is pivotal in an understanding of how Paul experienced not only the difficulties, but also the fact that God by his Holy Spirit, guided him through all these difficulties. These experiences were not limited to Paul alone, but he often involved other believers and illustrated by his example how the power of God could be experienced by them as well. This was done by example and not by Paul presenting himself as an archetype.

João Pinto Delgado

1982 ◽  
pp. 49-136
Keyword(s):  
Jewish Identity ◽  
The Other ◽  
Religious Observance ◽  
The Bible ◽  
The Law ◽  
Religious Origins ◽  
Exodus Narrative ◽  
Power Of God

This chapter studies João Pinto Delgado, the most important literary talent to have emerged from the Marrano background. In common with the other Marrano poets, Pinto Delgado looks frequently to the Bible for his themes: there is an evident attraction in those stories which demonstrate the power of God to effect salvation in times of Israel’s sorrow, as in the case of Esther and the Exodus narrative, both of which Pinto Delgado deals with (Poema de la Reina Ester and Canción). His poetic paraphrase of the Lamentations of Jeremiah (Lamentaciones del profeta Jeremías) expounds the tragedies of Israel’s history, while presenting the view that she is responsible for her travail through having failed to adhere to the Law. This reflects a theme seen elsewhere of the guilt felt by the Marrano regarding the inadequacy of his religious observance (Jewish, that is) while under Christian guise—a guilt which is explored in the unpublished “Autobiographical Poems.” Together with the Lamentaciones, these poems also express the poet’s notion of the Inquisition as God’s instrument for bringing the Marranos back to Judaism by awakening them to their racial and religious origins. In La Historia de Rut, one sees both the theme of the Law and its observance and that of Jewish identity elaborated.

Makna dan Penerapan Frasa Mata Hati yang Diterangi dalam Efesus 1:18-19

2018 ◽  
Vol 1 (1) ◽  
Author(s):  
Joseph Christ Santo
Keyword(s):  
Holy Spirit ◽  
Great Power ◽  
Relationship With God ◽  
Innermost Part ◽  
Original Language ◽  
The Bible ◽  
The Holy Spirit ◽  
The Church ◽  
Power Of God

The Bible shows that the Ephesians who should have understood the God they worshiped were in fact still prayed by Paul so that they would have an illuminated eye of heart to know God. The focus of this research is to find out what Paul means about the enlightened eyes of the heart, why the reader of this letter needs to have the enlightened eyes of the heart, how the process of the eyes of the heart is enlightened, and what is the reason for the church today. This study used an exegesis method, by analyzing the elements of the word in the original language and in its context, so that found a principle that can be applied in today’s life. Some conclusions of this study are: Firstly, the phrase “enlightened eyes of the heart” means “it has illuminated the innermost part of man to be able to understand”. Secondly, the enlightened eyes of the heart are needed so that the reader of Ephesians grows in three ways: the hope of the call, the richness of the glory of the inheritance of the saints, and the great power of God for believers. Thirdly, to experience the enlightened eyes of the heart, one must first accept the gospel so that the Holy Spirit inhabits his heart; It is this indwelling Holy Spirit that makes the eyes of the person’s heart enlightened. Fourthly, Christians are not enough to stop accepting the gospel and their recognition of Christ, he needs to know God more deeply; for that he needs the Holy Spirit which enables him to understand his relationship with God so that he has an attitude of life in accordance with the available grace.AbstrakAlkitab menunjukkan bahwa jemaat Efesus yang seharusnya sudah mengerti tentang Allah yang mereka sembah, ternyata masih didoakan oleh Paulus agar mereka memiliki mata hati yang diterangi untuk dapat mengenal Allah. Fokus dari penelitian ini adalah untuk menjelaskan apa maksud frasa: “mata hati yang diterangi”, mengapa pembaca surat ini perlu memiliki mata hati yang diterangi, bagaimana proses mata hati yang diterangi, dan apa aplikasinya bagi gereja masa kini. Penelitian ini menggunakan metode eksegesis, yaitu dengan menganalisis unsur frasa tersebut dalam bahasa aslinya dan konteks­nya. sehingga ditemukan prinsip yang dapat diaplikasikan dalam kehidupan masa kini. Kesimpulan dari penelitian ini adalah: Pertama, frasa “mata hati yang diterangi” memiliki pengertian “telah di­teranginya bagian terdalam dari manusia untuk sanggup mengerti”.  Kedua, mata hati yang diterangi diperlukan agar pembaca surat Efesus bertumbuh dalam tiga hal pengetahuan, yaitu pengharapan akan panggilan, kekayaan kemulia­an warisan bagi orang-orang kudus, dan kebesaran yang luar biasa dari kekuatan kuasa Allah bagi orang-orang yang percaya. Ketiga, untuk mengalami mata hati yang di­terangi, seseorang terlebih dulu harus menerima Injil sehingga Roh Kudus mendiami hatinya; Roh Kudus yang mendiami inilah yang membuat mata hati orang tersebut diterangi. Keempat, orang Kristen tidak cukup berhenti pada penerimaan Injil dan pengakuannya akan Kristus, ia perlu mengenal Allah lebih dalam; untuk itu ia memerlukan Roh Kudus yang me­mampukannya mengerti hubung­an dirinya dengan Allah sehingga memiliki sikap hidup berpadanan dengan anugerah yang tersedia tersebut.

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