Interactions between Jews and Christians in Later Medieval Provence

This study uses an extensive body of archival evidence from Latin-Christian sources to explore economic and social interactions between Provençal Jews and Christians. Evidence discussed in section one indicates that the city’s Jewish and Christian communities interacted to a significant degree, and not just in the domain of moneylending. Data derived from a network analysis suggests that Jews were prominent in providing brokerage services. In the second section, analysis of a small sample of Jewish estate inventories indicates that the material profiles of Jewish and Christian families were very similar. In the third section, an analysis of a register of debt collection shows that Jews were involved in credit relations at a rate that was proportional to their population. Jewish moneylenders filled an economic niche by providing Christians with the liquidity to pay off structural debts generated by the political economy of rents and taxes.

Child Metaphors in the New Testament

Within literary studies, the term metaphor has a variety of uses. Most narrowly, the term refers to the symbolic use of a word or phrase, applying a nonliteral meaning to a concrete group or object in order to express an abstract concept. For the purposes of this bibliography, a broader approach is applied, understanding child metaphors to encompass both figurative uses of the term child and related images and the role that child-centered readings can play in shaping the understanding of abstractions such as discipleship and the kingdom of God portrayed in the New Testament. Given this broad starting place, it should come as no surprise that exegetical study of metaphor in general, and of child metaphors in particular, is prolific. Extended studies of the use of metaphor in the Bible date to the middle of the 20th century, as Western literary studies began to influence the practice of exegesis and, in some cases, even before narrative criticism fully took hold. Nevertheless, awareness of the use of metaphor, symbol, and analogy to convey ideas about God and God’s relationship with humanity can be traced back to the earliest allegorical interpretations of Scripture performed by Paul himself. What is unique about more recent scholarship on child metaphors in the New Testament, then, is not attention to these passages as metaphors, but rather increased precision in understanding the use of the child as a metaphorical frame to understand such concepts and attention to the role that real children themselves can offer in terms of understanding child-related metaphors in their cultural contexts. To this end, Halvor Moxnes’s 1997 volume Constructing Early Christian Families: Family as Social Reality and Metaphor (Moxnes 1997, cited under General Overviews) was groundbreaking in its attention to social and cultural trends around family and children in the 1st-century Mediterranean world in order to better understand and interpret metaphors of family and children used by biblical authors embedded in this culture. Over the past thirty years, scholarly attention to the metaphorical frames of children and childhood has expanded as scholars seek to understand these frames within their cultural context and with more specific attention to the real children associated with them. This latter approach has been variously described as child-centered or childist. Child-centered interpretations employ interdisciplinary tools to focus on the socially constructed nature of childhood, while childist interpretations describes an ideological approach that touches upon “assigning voice to the (silent) child, asserting agency and filling in the gaps in a child’s narrative, pointing to the adult-centric nature or interpretation, . . . and, finally, noting the interplay between the value and vulnerability that children experience” (Kristine Henriksen Garroway and John W. Martens, “Introduction: The Study of Children in the Bible: New Questions or a New Method?,” in Children and Methods: Listening To and Learning From Children in the Biblical World, edited by Kristine Henriksen Garroway and John W. Martens [Leiden: Brill, 2020]). Across these approaches, three major modes of interpreting child and childhood metaphors in the New Testament texts have emerged, with attention to the attributes of childhood, family structure, and the spiritual application of child metaphors.

Pendidikan Keluarga Kristen: Regenerasi Pemimpin melalui Pemuridan dan Implikasinya

Gagasan mengenai pemuridan pribadi secara perlahan mengalami kemunduran. Para pemimpin gereja mulai memposisikan para pendeta sebagai satu-satunya orang yang memiliki hak prerogatif untuk memimpin gereja. Perbedaan hak antara pendeta dan jemaat awam inilah yang menyebabkan pemuridan pribadi itu dirampas dari tangan orang-orang keluarga Kristen. Sejak orang-orang Kristen awam disingkarkan dari pelayanan-pelayanan penting di gereja, pemuridan pribadi menjadi tidak bermakna dan benar-benar dilupakan oleh sebagian besar orang Kristen. Padahal sejak awal mula, Allah telah merancang dan mendesain, bahwa melalui keluarga pesan-Nya harus disampaikan kepada generasi-generasi selanjutnya. Penulisan ini dilakukan dengan menggunakan metode kepustakaan. Adapun hasil dari penulisan ini adalah: Pemuridan yang dilakukan dalam keluarga Kristen sangatlah strategis dalam menghasilkan regenerasi pemimpin masa depan yang mewarisi iman Kristen melalui keteladanan hidup dan hubungan relasi yang sangat erat. Pola pemuridan seperti ini sungguhlah efektif karena berbasiskan prinsip-prinsip pendidikan dan prinsip-prinsip yang diajarkan oleh Alkitab. The idea of ​​personal discipleship is slowly degenerating. Church leaders began to position pastors as the only people who had the prerogative to lead the church. It is this difference in rights between the pastor and the lay congregation that causes personal discipleship to be deprived of the hands of Christian families. Since lay Christians were excluded from important ministries of the church, personal discipleship has become meaningless and has been completely forgotten by most Christians. Whereas from the very beginning, Allah has designed and designed, that through the family His message must be conveyed to future generations. This writing is done using the literature method. The results of this writing are: Discipleship that is carried out in Christian families is very strategic in producing the regeneration of future leaders who inherit the Christian faith through exemplary life and very close relationships. This pattern of discipleship is really effective because it is based on educational principles and the principles taught by the Bible.

Tampa Garam: Konsep Pendidikan Kristen Kontekstual di Maluku

This article offers a medium for Christian Education that was born from the traditions and customs that exist in the life of Christian families in Maluku. The Christian Education Media is the tradition tampa garam, which is a tradition of conversation at the food table in the culture of the Maluku people. This tradition has been adopted by Christian families in Maluku as a medium for conveying Christian values to children. Through a qualitative approach and literature study, it could be concluded that the tampa garam tradition contains values that are in harmony with Christian teachings such as love, peace, harmony, and reconciliation.Abstrak. Artikel ini menawarkan salah satu media Pendidikan Kristen yang lahir dari tradisi-tradisi dan kebiasaan-kebiasaan yang ada dalam kehidupan keluarga Kristen di Maluku. Media Pendidikan Kristen yang dimaksud adalah tradisi tampa garam, yang merupakan tradisi percakapan di meja makan dalam kebudayaan masyarakat Maluku. Tradisi ini telah diadopsi oleh keluarga-keluarga Kristen di Maluku sebagai media penyampaian nilai-nilai Kekristenan kepada anak-anak. Melalui pendekatan kualitatif dan studi kepustakaan dapat disimpulkan bahwa tradisi tampa garam mengandung nilai-nilai yang selaras dengan ajaran-ajaran Kristiani seperti kasih, kedamaian, keharmonisan, dan rekonsiliasi.

PENGGUNAAN GADGET BAGI KEHARMONISAN KELUARGA KRISTIANI DI STASI SANTO PAULUS SLOROK PAROKI SANTO YUSUF BLITAR

Gadgets are the fruit of technological developments that make communication easier. From several research results on family, it was found that gadgets have an impact on families. One of the impacts is the emergence of problems in harmony between family members. From this explanation, an idea emerged of how families use communication tools, gadgets and what are the impacts of using them. This study aims to explore how Christian families use gadgets for family harmony. This study uses a qualitative method. Data collection was carried out by interviewing techniques. This research was conducted at Stasi Santo Paulus Slorok, Parish of Santo Yusuf Blitar. Respondents of this study were 10 married couples. The results of the study show that today's families are accustomed to using gadgets and using them as a means of communication. The use of gadgets has a positive and negative impact on family life. The use of gadgets can have a positive impact if the gadgets are used wisely and responsibly. So that communication or relationships in the family and the surrounding environment are maintained. Likewise, the use of gadgets can also have a negative impact if not used wisely and responsibly.

Peran Orang tua Mengatasi Dampak Negatif Gadget pada Remaja Kristen

The purpose of this study was: to determine the role of parents in overcoming the negative impact of gadgets that affect the character of teenagers. Parents must know that they have an important role in efforts to overcome the negative impact of using gadgets on teenagers. Researchers have explained the efforts made by parents to overcome the negative impact of gadgets on teenagers. The method in this research is qualitative by looking at cases in the field (case studies), data collection methods based on surveys or observations, and looking at previous studies that have been in journal form. The results of this study indicate that the role of parents in adolescents that must be carried out and carried out are: First, parents know and understand the rating of the game used by their child, the rating referred to here is the type of game played by the child, secondly, avoid installing electronic devices inside the children's room, the third creates rules that are agreed with the child, by treating time restrictions in using gadgets, the fourth parent actively monitors and pays attention to the media that is being consumed by the child, such as games and movies, the fifth communicates and discusses with the children what they can be from the games or shows they watch, the six parents control the play store on the gadget, by selectively choosing game features that do not cause negative things to the child's character. Another thing that must be done by Christian families is to teach God's word continuously to children and guide children to always build fellowship with God. Parents become educators, as educators in the family provide time and place and give responsibility by entrusting tasks within the family. family, teach discipline and educate with the example of parents. AbstrakTujuan dari penelitian ini adalah: untuk mengetahui peran Orang Tua dalam mengatasi dampak negatif gadget yang mempengaruhi Karakter anak-anak Remaja. Orang tua harus mengetahui bahwa mereka memiliki peran penting sebagai upaya untuk mengatasi dampak negative penggunaan gadget pada anak remaja. Peneliti sudah men-jelaskan upaya yang dilakukan oleh orangtua untuk mengatasi dampak negatif gadget pada remaja. Metode penelitian yang dilakukan adalah Kualitatif, sedangkan metode pengam-bilan data berdasarkan survei atau observasi, serta melihat penelitian-penelitian sebe-lumnya yang sudah dalam bentuk jurnal. Hasil penelitian ini menunjukkan bahwa peran orang tua pada anak remaja yang harus dilakukan dan dikerjakan yaitu: Pertama, orang tua mengetahui dan memahami rating game yang digunakan oleh anaknya, rating yang dimaksud disini adalah jenis game yang dimainkan anak, kedua hindari pemasangan perangkat elektronik di dalam ruangan kamar anak, ketiga menciptakan aturan yang disetujui dengan anak, dengan cara memperlakukan pembatasan waktu dalam menggu-nakan gadget, keempat orangtua aktif mengawasi dan memperhatikan media yang sedang dikonsumsi oleh anak, seperti game dan film, kelima mengkomunikasikan dan mendis-kusikan pada anak mengenai apa saja yang mereka dapat dari game atau acara yang mereka tonton, keenam orang tua mengontrol play store yang di gadget, dengan cara selek-tif memilih fitur games yang tidak menimbulkan hal-hal negatif pada karakter anak. Hal la-in yang harus dilakukan oleh keluarga Kristen adalah mengajarkan firman Tuhan terus-menerus kepada anak dan membimbing anak senantiasa membangun persekutuan dengan Tuhan, orang tua menjadi pendidik, sebagai pendidik dalam keluarga menyediakan waktu dan tempat serta memberikan tanggung jawab dengan mempercayakan tugas-tugas di dalam keluarga, mengajarkan disiplin serta mendidik dengan keteladanan orang tua.

Implikasi Faktor Pertumbuhan Rohani Keluarga Kristen Berdasarkan Efesus 5:22-6:4 Bagi Pembinaan Keluarga di Gereja

The implications of the spiritual growth factors for Christian families based on Ephesians 5: 22-6: 4 for family formation in the church. This writing uses a hermeneutic literature study to analyze the text of Ephesians 5: 22-6: 4. The author also includes a qualitative descriptive analysis, in order to describe the discussion related to the Christian family to find implications for the formation of the Christian family in the church. From the results of the research, the author's interview with 5 young family members, the wives obey the authority of the husband as the head of the family as many as 4 participants, the husband in loving his wife by providing services to the welfare of the wife both physically and spiritually there are 4 participants, the children describe the role His obedience, namely depending on the attitude of the two parents, there are 3 participants and the parents (husband and wife) carry out their role in educating children by being spiritual role models through attitudes and actions, there are 3 participants. As an implication for family formation in the church, namely, the wife in her role of submission and respect to the husband, as the husband has the role of head and loves the wife, as children have an attitude of obedience and respect to both parents and as parents (husband and wife) has the role of not arousing children's anger and educating children in God's teachings.

Fungsi Keluarga dalam Persepektif Alkitab sebagai Basis Pendidikan Agama Kristen

The family is an institution of God Himself (Genesis 2:18-25) aside from the church (Matthew 16:18) obtaining a glorious mandate through God's family to want the birth of Divine offspring (Malachi 2:15), which is a God-fearing and living in its prescribed streets. To achieve the above goal, a Christian Religious Education of faith became something very important. But unfortunately there are Christian families who are unaware of this and are shifting this glorious mandate to the church through sunday school teachers or transferring it to school (through Christian religious teachers). The writer assesses this distraction on the one hand as a parent's misunderstanding of the mandate or on the other hand because of the parents' inability to handle it. The method the writer uses is a descriptive qualitative with a library approach. The writer tapped relevant resources from the bible, books and journals. Starting with a general understanding and juridis about the family, the Biblical basis of the family and its calling, the family's responsibility for Christian Religious Education and the danger of displacing the function of Christisn Religious Education on the third hand and the writer will eventually conclude that it is important to restore the family's function as a base of Christian Religious Education as well as to accord with scriptural values to be so effective in reaching the goal of bearing Divine offspring.

Pendidikan Keluarga Kristen dalam Mencegah Kenakalan Remaja

Christian Family Education is a God-centered education and is based on Biblical teaching. According to Deuteronomy 6:6-9, education is done by continuously teaching God's word. Christian family education is also directed education with excellent educational methods to do and apply in Christian families. Education in Christian families is needed to deal with juvenile delinquency. Based on the explanation above, it is necessary to develop regular education in the family through formal and non-formal theological education, hold regular retreats for Christian families, hold regular fellowships between family members, and build prayer altars at home to strengthen fellowship between family members and increasingly active in providing family members with regular and repeated Bible education and study.Pendidikan Keluarga Kristen adalah pendidikan yang berpusat pada Allah dan dasar pengajarannya yang Alkitabiah. Menurut kitab Ulangan 6:6-9 adalah pendidikan dilakukan dengan terus menerus mengajarkan firman Tuhan. Pendidikan keluarga Kristen juga merupakan pendidikan terarah dengan metode pendidikan yang sangan baik untuk di lakukan dan di terapkan dalam keluarga Kristen. Diperlukan pendidikan dalam keluarga Kristen untuk menanggulangi kenakalan anak remaja. Berdasarkan penjelasan di atas, maka perlu dikembangkan pendidikan secara rutin dalam keluarga melalui pendidikan teologi secara formal maupun nonformal, mengadakan retret secara berkala bagi keluarga Kristen, mengadakan persekutuan yang rutin antar anggota keluarga, dan membangun mazbah doa di rumah untuk mempererat persekutuan antar anggota keluarga dan semakin giat untuk memperlengkapi anggota keluarga dengan pendidikan dan pendalaman Alkitab secara rutin dan berulang-ulang.