Latter-Day Saint Liturgy: The Administration of the Body and Blood of Jesus

Latter-day Saint (“Mormon”) liturgy opens its participants to a world undefined by a stark border between the transcendent and immanent, with an emphasis on embodiment and relationality. The formal rites of the temple, and in particular that part of the rite called “the endowment”, act as a frame that erases the immanent–transcendent border. Within that frame, the more informal liturgy of the weekly administration of the blood and body of Christ, known as “the sacrament”, transforms otherwise mundane acts of living into acts of worship that sanctify life as a whole. I take a phenomenological approach, hoping that doing so will deepen interpretations that a more textually based approach might miss. Drawing on the works of Robert Orsi, Edward S. Casey, Paul Moyaert, and Nicola King, I argue that the Latter-day Saint sacrament is not merely a ritualized sign of Christ’s sacrifice. Instead, through the sacrament, Christ perdures with its participants in an act of communal memorialization by which church members incarnate the coming of the divine community of love and fellow suffering. Participants inhabit a hermeneutically transformed world as covenant children born again into the family of God.

The Church as the new Family of God

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.

INTEGRITAS BERPERILAKU KUDUS BERDASARKAN 1 PETRUS 1:13-25 TERHADAP KOMITMEN PELAYANAN PADUAN SUARA ADONAI

Integrity to behave holy is a life that shows as befits the family of God, which is to live a life that matches the calling. A life that should be "blameless, a life of moral integrity and complete surrender. The purpose of this paper is to answer the question: What does Integrity mean is holy? how to prove the integrity of holy behavior is very important as a servant of God and in order to be able to create God's servants who have honesty and pleasing before God? how to prove that the impact of integrity behaving holy towards commitment in service is needed by choir service and in order to create maximum service that pleases God? The research method used is qualitative using a grounded research design. The results of the study are (1) Integrity is a picture of a person who has quality in all dimensions of his life. (2) how to prove the integrity of holy behavior is very important as a servant of God and in order to be able to create servants of God who have honesty and are pleasing before God; (3) Integrity of Holy Behavior in Creating God's Servant who Does Not Obey Lust, Living in Fear of God, and Behaving in Truth Obedient Haw Lust is an earthly system that is contrary to God's plan.AbstrakIntegritas berperilaku kudus merupakan kehidupan yang menunjukkan sebagaimana layaknya keluarga Allah, yakni menjalani kehidupan yang berpapadan dengan panggilan. Kehidupan yang seharusnya “tidak bercacat, kehidupan yang berintegritas moral dan penyerahan yang seutuhnya. Tujuan penulisan ini menjawa pertanyaan: Apakah yang dimaksud dengan Integritas berlaku kudus ? bagaimana membuktikan integritas berperilaku kudus sangatlah penting sebagai seorang pelayan Tuhan dan guna untuk dapat menciptakan pelayan Tuhan yang memiliki kejujuran dan berkenan di hadapan Tuhan? bagaimana membuktikan bahwa dampak integritas berperilaku kudus terhadap komitmen dalam pelayanan sangat dibutuhkan oleh pelayanan paduan suara dan guna untuk menciptakan pelayanan yang maksimal dan menyenangkan hati Tuhan? Metode peneltian yang digunakan adalah kualitatif ini menggunakan desain penelitian grounded. Hasil penelitian adalah (1) Integritas merupakan gambaran seorang pribadi yang memiliki kualitas diri dalam segala dimensi kehidupannya. (2) bagaimana membuktikan integritas berperilaku kudus sangatlah penting sebagai seorang pelayan Tuhan dan guna untuk dapat menciptakan pelayan Tuhan yang memiliki kejujuran dan berkenan di hadapan Tuhan; (3) Integritas Berperilaku Kudus dalam Menciptakan Pelayan Tuhan yang Tidak Menuruti Hawa Nafsu, Hidup dalam Takut akan Tuhan, dan Berperilaku Taat Kebenaran Haw Nafsu yaitu sistem duniawi yang bertentangan dengan rencana Allah.

Studi Eklesiologi GPI Papua Dan GPIB

The aim of this article is to explore how the Protestant Church in Papua (GPI-Papua) and the Protestant Church at West Indonesia (GPIB) run their mission in the world. As representatives of the church on the earth, both churches carry the same mission. As the church they are called and sent by God to fulfill their duty which is to serve the world. The method developed in this study is the document study which mneans that the study focuses on some important documents of these churches. This study found out that the presbyterial-sinodal system which is adopted by the GPI-Papua and GPIB will create or run congregation as a family. Based on this system, the church should be developed as as family of God through which the church reflects the meaning of being a church. By being a family of God, these churches should not focus more on institutional or structural and organisation aspects of the church. In contrary, the two churches should develop functional church leadership as the basic character of the church leadership.

The Gerasene Exorcism and Jesus’ Eschatological Expulsion of Cosmic Powers: Echoes of Second Temple Scapegoat Traditions in Mark 5.1-20

In this article, I argue that ancient expulsion rites and early Jewish scapegoat traditions have influenced the composition of Mk 5.1-20. These rites and traditions inform Mark’s portrayal of Jesus’ transfer of the demons into the swine and their disposal into the sea, which heals the Gentile man. Jesus’ scapegoat-like expulsion of Legion signals God’s banishment of hostile spiritual powers from their positions of authority over the nations and augurs God’s kingdom reign, in which Gentiles are released from bondage to cosmic forces, and their earthly counterparts, cleansed and welcomed into the family of God.

“More Noble by Sanctity”

This chapter argues that monasticism is central to understanding the patterns of kinship in early medieval Europe. It examines the passing of an aristocratic consciousness bound to the disintegrating late antique civic order and the formation of a new consciousness flowing from rural centers of power buttressed by estate-laden monasticism during the Merovingian period. The contention is supported with an examination of the rejection of the worldly family in late Roman monasticism and the celebration of the natal family in seventh-century monasticism, as that transformation appears in portrayals of parentage in hagiographical literature. This distinctive conception of kinship was propelled by a dynamic, Augustinian notion of kinship which bound patron families and monasteries to one another, and to the eternal family of God. The chapter ends with an examination of late seventh-century hagiographical works which explicitly embedded a saint’s natal and marital families within the familia Christi.

Orphanhood and Parenthood in Joseph and Aseneth

In the romance Joseph and Aseneth, Aseneth identifies herself as an orphan abandoned by her parents (e.g., 11.3–5; 12.5; 13.1–2). The problem, however, is that she consistently maintains cordial relations with her family. This article addresses this discrepancy by analyzing the rhetorical function of the orphanhood language in light of the parenthood imagery running throughout the work. The romance presents people as belonging to the families of either God or the devil (12.9–11). Aseneth's self-identification as an orphan both signals her total separation from the family of the devil and prepares Aseneth for full incorporation into the family of God by placing her into the category of marginalized people over whom God exercises paternal care (e.g., 11.13; 12.13). The orphanhood and parenthood language thus justifies the acceptance of non-Jews into the chosen community in a way that could have appealed to some communities of Jews or Christians.