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Ecology in Light of the Cape Town Commitment 开普敦承诺下的生态
Pub Date : 2020-11-24 DOI: 10.32862/k.14.2.6
Danijel Časni
The creation of the planet Earth together with the flora and fauna culminates with the process of creating man in the image of God. But that image man defiled with sin. This has resulted in the separation of creation from the Creator and the creation of various crises, including ecological crises. Accordingly, the topic of ecology is increasingly relevant in our time, and many representatives of the Protestant and Evangelical Christian Churches throughout history have spoken about the importance of ecology. In our time, that topic was discussed 2010. at the Third Lausanne Congress for the Evangelization of the World in Cape Town. Since the congress gathered a large number of representatives of evangelical churches around the world, the position presented in the form of a document is also a view of ecology from the prism of evangelical Christianity.Since the love of God, among other things, is expressed in the love of God’s creation, this article first analyzes the relationship between theology and ecology. After that, the discussion is about how the biblical record of creation should inform and shape the relationship of evangelical Christians toward the Earth. The third part of the article deals with the issue of “ecological footprint” at the world level but also looks at where is Croatia in all this. The fourth part of the article brings an overview of ecology from the prism of Protestant and evangelical churches, while the fifth part discusses the challenges of today and offers two directions: one is materialistic-humanistic, and the other is Protestant-evangelical. The article concludes that Christians as children of God are called to do the will of the Heavenly Father and to be the example and light in today’s egocentric world. Ecological crises are directly correlated with the crisis of morality, but equally, all activities carried out to preserve the environment without changing human nature and consequently his habits, achieve only short-term results without fundamental changes. Only by changing man himself and his repentance can he become responsible in his ethical approach to the environment that surrounds him
地球连同动植物的创造,随着按照上帝的形象创造人类的过程而达到高潮。但那形象被人用罪玷污了。这导致了受造物与造物主的分离,以及各种危机的产生,包括生态危机。因此,生态学的话题在我们这个时代越来越相关,历史上许多新教和福音派基督教会的代表都谈到了生态学的重要性。在我们这个时代,这个话题是在2010年讨论的。在开普敦举行的第三届洛桑世界福音大会上。由于大会聚集了大量来自世界各地的福音派教会代表,以文件形式呈现的立场也是福音派基督教视角下的生态观。既然神的爱,除其他外,表现在对神所造之物的爱中,本文首先分析神学与生态学的关系。在那之后,讨论是关于圣经创造的记录应该如何告知和塑造福音派基督徒对地球的关系。文章的第三部分讨论了世界范围内的“生态足迹”问题,但也审视了克罗地亚在这一切中的位置。文章的第四部分从新教和福音派教会的角度对生态学进行了概述,而第五部分则讨论了当今面临的挑战,并提出了两个方向:一个是唯物主义-人文主义,另一个是新教-福音派。这篇文章的结论是,基督徒作为神的儿女,被呼召去遵行天父的旨意,在今天这个以自我为中心的世界里成为榜样和光明。生态危机与道德危机直接相关,但同样,所有为了保护环境而进行的活动,如果不改变人类的本性和习惯,只会取得短期效果,而不会根本改变。只有通过改变人自己和他的悔改,他才能对他周围环境的道德态度负责
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引用次数: 0
A Sustainable Development Concept in the Light of the Kingdom of God 天国之光下的可持续发展观
Pub Date : 2020-11-24 DOI: 10.32862/k.14.2.5
D. Matijević
In searching for answers about the actual relation between two apparently incompatible concepts: the Kingdom of God and the Sustainable Development (SD), we will try to put them side by side and use respective comparative findings, in order to see if they can work together and possibly benefit from each other. The aim is to better understand future perspectives that are opening for the church within the contemporary context. The two concepts considered in this research, the Kingdom of God and SD, are never supposed to be separated. Although coming from different sources, using different languages, and springing out from different socio-political contexts, they tackle the same set of universal issues; both are eagerly anticipated, their fulfilment is of utmost importance, they both call for profound personal and communal transformation, both are powerfully creative and innovative, and both have the capacity to mobilize communities, peoples, and resources. The intersections between the SD and the Kingdom of God create opportunities for the church to practice shalom and to nurture hesed in the world by encouraging inclusiveness, lobbing for social justice, carrying for the poor and marginalized, and extending love and compassion onto the whole of creation, without losing its genuine identity. Within the SD framework, the role of the church is to make sure that nobody is left behind. The church might be the best part of the SD practice by persistently insisting on the same universal set of Kingdom values no matter how circumstances are changing.
在寻找关于两个明显不相容的概念:上帝的王国和可持续发展(SD)之间的实际关系的答案时,我们将尝试将它们放在一起并使用各自的比较结果,以看看它们是否可以一起工作并可能相互受益。目的是更好地理解在当代背景下为教堂开放的未来前景。在这项研究中考虑的两个概念,上帝的王国和SD,永远不应该被分开。尽管它们来自不同的来源,使用不同的语言,产生于不同的社会政治背景,但它们解决的是同一套普遍问题;两者都是人们热切期待的,它们的实现至关重要,它们都要求个人和社区进行深刻的变革,它们都具有强大的创造性和创新性,都有能力动员社区、人民和资源。SD和上帝的国度之间的交集为教会创造了实践和平和在世界上培育和平的机会,通过鼓励包容性,为社会正义而努力,为穷人和边缘人而努力,将爱和同情扩展到整个创造,而不会失去其真正的身份。在可持续发展框架内,教会的角色是确保没有人掉队。教会可能是SD实践中最好的部分,因为无论环境如何变化,教会都坚持同样的普世王国价值观。
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引用次数: 1
The Personal and the Private in the Piety of the Biblical Psalmist 《圣经》诗人虔诚中的个人与私人
Pub Date : 2020-11-24 DOI: 10.32862/k.14.2.4
Danijel Berković, D. Slavić
The work discusses a correlative relationship between the notions of the personal and the private in the context of biblical psalmist’s piety. Elements of anthropology (heart, soul, face) will obtain considerable importance, particularly the ideas of face and soul (פנה and נפש). These will be corresponding to the Greek idea of προσοπων (prosopon), person. The authors will insist on the distinction between the ideas of personal and private, but they will also recognize the interdependence of these ideas, in recognition that the individual and the societal, are both contributions in the building of the subject as the self. In Paul’s Hymn to Love (1 Cor. 13) the complementary nature between the personal and the private is evident. There we find both passive and active subject’s role claiming this double aspect of the human subject - personal and private. Discussion in this work follows long-term debates over the nature of the subject, its personality, and its privacy.
本文讨论了在《圣经》诗人虔诚的背景下,个人和私人概念之间的相关关系。人类学的元素(心,灵魂,脸)将获得相当的重要性,特别是脸和灵魂的概念()。这将对应于希腊προσοπων (prosopon), person的概念。作者将坚持区分个人和私人的概念,但他们也将认识到这些概念的相互依赖性,认识到个人和社会都是主体自我建设的贡献。在保罗的爱的赞美诗(林前13)中,个人和私人之间的互补本质是显而易见的。在那里,我们发现被动主体和主动主体的角色都要求人类主体的双重方面——个人的和私人的。这项工作的讨论遵循了关于主题的性质、个性和隐私的长期争论。
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引用次数: 0
A Biblical Theology of the Baptism in the Holy Spirit 圣灵洗礼的圣经神学
Pub Date : 2020-11-24 DOI: 10.32862/k.14.2.3
M. Juriček
This article will discuss the issue of the baptisim of the Holy Spirit: what it is, how is it manifested, and what are its fruits. In the introduction, the problem and the questions pertaining to the Holy Spirit baptism are stated together with the thesis that will be tested. The thesis is that the baptism of the Holy Spirit biblically understood is a unique and unrepeatable event universal to all Christians, which happens instantaneously with salvation (when the believer is placed in Christ and joined to his body) and that this baptism is not marked by any immediate and special outward sign. First, this article will present different views on the doctrine of Holy Spirit baptism with historical developments of the views. Then it will deal with biblical data, focusing on all major passages. Special attention will be given to the Book of Acts, and “the second blessing” theology, which is the crux of the doctrine. Then the relation of hermeneutics and experience will also be discussed. Finally, the conclusion and the practical implications of the baptism of the Holy Spirit and biblical admonishments for the Christian life will be given.
这篇文章将讨论圣灵洗礼的问题:它是什么,它是如何表现的,以及它的果子是什么。在引言中,问题和有关圣灵洗礼的问题与将要测试的论文一起陈述。其论点是,按照圣经的理解,圣灵的洗礼是一个独特的、不可重复的事件,对所有基督徒来说都是普遍的,它与救赎同时发生(当信徒被安置在基督里并与他的身体结合时),而且这种洗礼没有任何直接的、特殊的外在标志。首先,本文将根据这些观点的历史发展,介绍对圣灵洗礼教义的不同看法。然后,它将处理圣经资料,集中在所有主要段落。我们会特别注意使徒行传和“第二次祝福”神学,这是教义的关键。然后,还将讨论解释学与经验的关系。最后,总结圣灵的洗礼和圣经对基督徒生活的训诫的实际意义。
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引用次数: 0
The Topic of Discipleship in the Cape Town Commitment 开普敦承诺中的门徒主题
Pub Date : 2020-11-24 DOI: 10.32862/k.14.2.2
Ervin Budiselić
The Cape Town Commitment: A Confession of Faith and a Call to Action is one of the significant documents of evangelical Christianity that briefly addresses many important topics; one of such topics is discipleship. This article traces the theme of discipleship in the document and offers a theological reflection on the content and form of discipleship for contemporary evangelical Christianity. After the first part where the topic of discipleship is addressed, the article continues to offer a theological reflection on the topic of discipleship. Hence, the second part discusses the content and the form of discipleship. While the third part explains the importance of discipleship arguing that discipleship (Matthew 28) is the channel through which God realizes the return of the original creational blessing that was promised to Abraham in Genesis 12. In the conclusion it is pointed out that if we want to take the topic of discipleship from The Cape Town Commitment seriously, the following is needed: a) to understand that discipleship is not an after-school or extracurricular activity but a channel through which God wants to spread his redemptive blessing to all nations; b) in our local churches and academic institutions we need to return teaching by example, because various church or educational activities are part of the discipleship but they are not a supplement for teaching by example; c) to redeem the term “Christian” in a way that this term is only used for those who are “disciples.”
开普敦承诺:信仰的告白和行动的呼吁是福音派基督教的重要文件之一,简要地讨论了许多重要的话题;其中一个话题就是门徒训练。本文追溯了文件中门徒训练的主题,并对当代福音派基督教门徒训练的内容和形式进行了神学反思。在第一部分讨论了门徒训练的主题之后,本文继续对门徒训练的主题进行神学反思。因此,第二部分论述了门徒训练的内容和形式。第三部分解释了门徒训练的重要性,认为门徒训练(马太福音28章)是神实现回归创世记12章应许给亚伯拉罕的原始创造祝福的渠道。在结论部分,作者指出,如果我们想认真对待开普敦承诺中的门徒训练这个话题,需要做到以下几点:a)理解门徒训练不是课后或课外活动,而是神要将祂救赎的祝福传播给所有国家的一个渠道;B)在我们的地方教会和学术机构中,我们需要回归以身作则,因为各种教会或教育活动是门徒训练的一部分,但它们不是以身作则的补充;c)以一种只用于那些“门徒”的方式来挽回“基督徒”这个词。
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引用次数: 1
Should the Church Love the (God’s) World? A Response to the Cape Town Commitment Point Seven 教会应该爱(神的)世界吗?对开普敦承诺的回应第七点
Pub Date : 2020-04-30 DOI: 10.32862/k.14.1.3
Gregory S. Thellman
This paper is a response to point seven, sub-points A) and B) of The Cape Town Commitment (TCTC), and attempts to answer the question “is love the proper Christian response to the nonhuman creation, and/or to human nations and culture?” Based on a summary of the concepts of “love” and the “world” in the biblical texts, it is shown that the biblical concept of “love” strongly emphasizes heartfelt and caring commitment for another within human relationships and divine-human relationships. The “world” in scripture can be construed in positive, neutral or negative senses, depending on the term and context, and Christians find themselves both in a fallen creation which awaits liberation and within human nations and cultures in a state of sin and rebellion against God. While the Bible never commands believers to love the nonhuman creation or collective human entities like nations and cultures, Christians may yet appropriate love for God and neighbor through their attentive care of creation and through their contribution to culture in a way that glorifies God. In these ways, Christians may “love” creation and culture, but only in a contingent sense with their foundational love focused on God and neighbor.
本文是对开普敦承诺(The Cape Town Commitment, TCTC)第7点a)和B)的回应,并试图回答这个问题:“爱是基督徒对非人类创造物和/或人类国家和文化的正确回应吗?”通过对《圣经》文本中“爱”和“世界”概念的总结,表明《圣经》中的“爱”概念强烈强调在人际关系和神与人的关系中对另一个人发自内心和关怀的承诺。圣经中的“世界”可以根据术语和上下文有积极、中性或消极的含义,基督徒发现自己既处于等待解放的堕落创造中,又处于人类民族和文化中,处于罪恶和背叛上帝的状态。虽然圣经从来没有命令信徒去爱非人类的受造物,或像国家和文化这样的人类集体,但基督徒可以通过他们对受造物的细心照顾,以及通过他们对文化的贡献,以一种荣耀上帝的方式,来适当地爱上帝和邻舍。在这些方面,基督徒可能“爱”创造和文化,但只是在偶然的意义上,他们的基本爱集中在上帝和邻居身上。
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引用次数: 0
Towards Contextual Prophetic Preaching 朝向上下文预言讲道
Pub Date : 2020-04-30 DOI: 10.32862/k.14.1.4
Filip Grujić
This text is a discussion about prophetic preaching as defined in the boundaries of homiletics. It offers both a theological and practical presentation of this preaching style actively seeking a way to contextualize it in Croatian setting. It offers some answers to the question: What is prophetic preaching and how and why it is done? It also serves as a challenge and the beginning of the discussion on prophetic preaching in Croatian context. As the Church in a growing post-Christian setting seeks ways to communicate the Gospel with the wider society aware that it is slowly losing its privileged footing it seems important to find again the prophetic voice which calls people and institutions of power to get right with God and see human beings as neighbors and not means.
这篇文章是关于在讲道学的界限中定义的先知讲道的讨论。它从神学和实践两方面介绍了这种讲道方式,积极寻求一种在克罗地亚环境中使其具体化的方法。它提供了一些问题的答案:什么是先知讲道,如何以及为什么要这样做?它也是克罗地亚背景下先知讲道讨论的一个挑战和开端。随着后基督教背景下的教会寻求与更广泛的社会交流福音的方式,意识到它正在慢慢失去其特权地位,再次找到先知的声音似乎很重要,这种声音呼吁人们和权力机构与上帝和好,将人类视为邻居,而不是手段。
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引用次数: 0
The Evangelical Movement in Austria from 1945 to the Present 1945年至今奥地利的福音派运动
Pub Date : 2020-04-30 DOI: 10.32862/k.14.1.6
Frank Hinkelmann
This essay examines the development of the Evangelical Movement in Austria from 1945 to the present. The history of the Evangelical Movement can be divided into four phases: The beginnings (1945-1961), which can be characterized above all by missionary work among ethnic German refugees of the World War II, a second phase from 1961-1981, which can be described as an internationalization of the Evangelical Movement especially through the work of North American missionaries. During this time new ways of evangelism were sought and also church planting projects were started. A third phase is characterized by a growing confessionalization and institutionalization of the Evangelical Movement. While free church congregation were increasingly taking on denominational contours, the evangelical movement as a whole began to increasingly establish its own institutions. The last phase since 1998 is characterized by the Evangelical Movement breaking out of isolation towards social and political acceptance.
本文考察了奥地利福音派运动从1945年到现在的发展。福音派运动的历史可以分为四个阶段:开始阶段(1945-1961年),其主要特点是在第二次世界大战的德国难民中传教;第二阶段是从1961-1981年,这可以被描述为福音派运动的国际化,特别是通过北美传教士的工作。在此期间,人们寻求新的传福音方式,也开始了植堂计划。第三个阶段的特点是福音派运动的告解化和制度化。当自由教会聚集越来越多地呈现出宗派的轮廓时,福音派运动作为一个整体开始越来越多地建立自己的机构。自1998年以来,最后一个阶段的特点是福音派运动打破孤立,走向社会和政治接受。
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引用次数: 0
Treba li Crkva voljeti (Božji) svijet? Odgovor na sedmu točku Capetownskog iskaza o predanju
Pub Date : 2020-04-27 DOI: 10.32862/k1.14.1.3
Gregory S. Thellman
Ovaj je rad odgovor na sedmu točku, podtočke A) i B) Capetownskog iskaza o predanju (CIOP), a cilj mu je pokušati odgovoriti na pitanje: “Je li ljubav pravilna kršćanska reakcija na stvorenje izvan ljudskog roda i/ili na ljudske narode i kulturu? Na temelju sažetka koncepcija kao što su ljubav i svijet u biblijskom tekstu, pokazujemo kako biblijska koncepcija ljubavi kategorično ističe duboku i brižnu posvećenost drugoj osobi unutar međuljudskih, odnosno odnosa između Boga i čovjeka. “Svijet” u Svetom pismu može imati pozitivno, neutralno ili negativno značenje, ovisno o pojmu i kontekstu, a kršćani pripadaju i posrnulom stvorenju koje iščekuje oslobođenje, kao i ljudskim narodima u kulturama koje su u grijehu i pobuni protiv Boga. Premda Biblija nigdje ne zapovijeda vjernicima da vole stvorenje izvan ljudskog roda niti kolektivne ljudske entitete kao što su narodi i kulture, kršćani mogu izraziti ljubav prema Bogu i bližnjemu u obliku brige za stvorenje i kao svoj doprinos kulturi na način koji će proslaviti Boga. Tako kršćani mogu “voljeti” stvorenje i kulturu, ali isključivo u zavisnosti od temeljne ljubavi usmjerene na Boga i bližnjega.
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引用次数: 1
Razumijevanje učeništva u kontekstu židovstva Isusovog vremena
Pub Date : 2020-04-27 DOI: 10.32862/k1.14.1.2
M. Gracin, Ervin Budiselić
Upotreba pojmova „učenik“ i „učeništvo“ vrlo je uobičajena u evanđeoskom kršćanstvu, a značenje tih pojmova smatra se samo po sebi razumljivim. Međutim, iako je u tim krugovima došlo do svojevrsnog usvajanja ovih pojmova, oni su već ranije postojali i u židovskoj kulturi Isusova vremena. Svrha i cilj ovog je članka proučiti značenje koncepta učeništva u njegovu originalnom kontekstu i vidjeti koliko to značenje odudara od značenja koje ovi pojmovi imaju danas. Ovu ćemo temu obraditi u dva dijela. U prvome dijelu članka proučili smo starozavjetni korijen koncepta učeništva, sagledali židovski sustav obrazovanja u Isusovu vremenu, razmotrili smo je li i sam Isus, i u kojoj mjeri, prošao židovski sustav obrazovanja te kako i na koji je način primjenjivao taj model u poučavanju svojih učenika. U drugome dijelu članka prvo ćemo razmotriti praksu učeništva u prvoj Crkvi, a nakon toga ponuditi smjernice za primjenu Isusova koncepta učeništva danas u Crkvi.Ključan je fokus ovog članka na problematici prenošenja principa učeništva shvaćenih unutar konteksta židovske kulture na Crkvu danas budući da istraživanje otkriva kako suvremeno razumijevanje tog pojma ne odgovara načinu na koji se shvaćalo učeništvo Isusova doba. Naime, premda je učeništvo i tada sadržavalo prenošenje informacija, važnije od toga je bilo slijediti učitelja (rabina) i učiti od njega u bliskom odnosu. U članku se zaključuje da moguće rješenje za ovaj izazov treba potražiti prvo u promjeni razmišljanja o tome što učeništvo uistinu jest (promjena fokusa), a onda u praksi kroz mentorstvo i male grupe ciljano izložiti obje strane (i „učitelja“ i „učenika“) iskustvu poučavanja primjerom.
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引用次数: 1
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Revista Kairos : gerontologia
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