The usage of the terms “disciple” and “discipleship” are very common among Evangelical Christians and the meanings of these terms seem self-evident. However, although these circles adopted such language, it was already present in the Jewish culture of Jesus’ time. The purpose and the goal of this article is to analyze the concept of discipleship in its original context and see how much the meaning of this term is removed from the meaning that this term has today. This topic we will address in two parts. In the first part, we studied the Old Testament (OT) roots of discipleship and the Jewish educational system in Jesus’ time and analyzed whether Jesus himself, and in what measure, passed through that Jewish educational system and how and in what ways he used this model in the discipleship process of his disciples. In this part of the article, we will address the practice of discipleship in the first Church, and after that offer some guidelines on how to apply Jesus’ concept of discipleship in the Church today. The key focus of this article is the problematic of applying principles of discipleship that were present in the context of Jewish culture, on the Church today, since our analysis reveals that understanding of discipleship today does not correspond entirely to the understanding of that concept in Jesus’ time. Although discipleship then and now contained passing on information, it was more important to follow the rabbi and learn from him in a close relationship. It is concluded that a possible solution for this challenge must be sought first and foremost in the change of thinking about what discipleship truly is (change of focus), and then in the practice through mentoring or working in small groups purposefully expose both sides (both “teachers” and “students”) to the experience of teaching through example.
{"title":"Discipleship in the Context of Judaism in Jesus’ Time","authors":"M. Gracin, Ervin Budiselić","doi":"10.32862/k.13.2.3","DOIUrl":"https://doi.org/10.32862/k.13.2.3","url":null,"abstract":"The usage of the terms “disciple” and “discipleship” are very common among Evangelical Christians and the meanings of these terms seem self-evident. However, although these circles adopted such language, it was already present in the Jewish culture of Jesus’ time. The purpose and the goal of this article is to analyze the concept of discipleship in its original context and see how much the meaning of this term is removed from the meaning that this term has today. This topic we will address in two parts. In the first part, we studied the Old Testament (OT) roots of discipleship and the Jewish educational system in Jesus’ time and analyzed whether Jesus himself, and in what measure, passed through that Jewish educational system and how and in what ways he used this model in the discipleship process of his disciples. In this part of the article, we will address the practice of discipleship in the first Church, and after that offer some guidelines on how to apply Jesus’ concept of discipleship in the Church today.\u0000The key focus of this article is the problematic of applying principles of discipleship that were present in the context of Jewish culture, on the Church today, since our analysis reveals that understanding of discipleship today does not correspond entirely to the understanding of that concept in Jesus’ time. Although discipleship then and now contained passing on information, it was more important to follow the rabbi and learn from him in a close relationship. It is concluded that a possible solution for this challenge must be sought first and foremost in the change of thinking about what discipleship truly is (change of focus), and then in the practice through mentoring or working in small groups purposefully expose both sides (both “teachers” and “students”) to the experience of teaching through example.","PeriodicalId":91167,"journal":{"name":"Revista Kairos : gerontologia","volume":"49 1","pages":""},"PeriodicalIF":0.0,"publicationDate":"2019-12-06","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"88937004","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Many theologians and sociologists claim that in order to restore the social and postmodern man’s original image and resemblance to God, turning him into a “complete person,” with spiritual, religious, or cultural needs, a complex theological approach is needed. This approach, known as Social Theology, includes both a social dimension and a theological one in a Chalcedonian unity and morally regulates the relationship between man and society, between Church and modern and postmodern secular society. By means of this term, the Orthodox Church and Theology want to recover the social, just as “secularized culture experiences the recovery of religion, which it has transferred to the private sphere of people’s life;” it summons the social to dialogue, collaboration and mutual responsibility, in order to recover the “contemporary individual.”
{"title":"The Social Mission of the Church","authors":"Sorinel Pătcaș","doi":"10.32862/k.13.2.5","DOIUrl":"https://doi.org/10.32862/k.13.2.5","url":null,"abstract":"Many theologians and sociologists claim that in order to restore the social and postmodern man’s original image and resemblance to God, turning him into a “complete person,” with spiritual, religious, or cultural needs, a complex theological approach is needed. This approach, known as Social Theology, includes both a social dimension and a theological one in a Chalcedonian unity and morally regulates the relationship between man and society, between Church and modern and postmodern secular society.\u0000By means of this term, the Orthodox Church and Theology want to recover the social, just as “secularized culture experiences the recovery of religion, which it has transferred to the private sphere of people’s life;” it summons the social to dialogue, collaboration and mutual responsibility, in order to recover the “contemporary individual.”","PeriodicalId":91167,"journal":{"name":"Revista Kairos : gerontologia","volume":"21 1","pages":""},"PeriodicalIF":0.0,"publicationDate":"2019-12-06","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"85110075","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
This project explores how the Evangelical Pentecostal Church (EPC) in Croatia is making disciples of Jesus Christ today. The goal is to demonstrate that despite the worldwide and local deficit in effective disciple making, the EPC has the resources and potential to live in obedience to the Great Commission. This has been shown by looking at the historical definition of a disciple, exegeting Matthew 28:16-20, exploring the proper context of disciple-making, and interviewing several members of the EPC. Upon examination, while there are multiple causes for the lack of disciples in Croatia, the primary problem is that of what will be called naive disobedience. It will be argued that local churches in the EPC have not been taught how to properly make disciples. By presenting the importance of teaching, relationships, and practicing the spiritual disciplines, it will be demonstrated that a solution to the lack of disciple-making exists within the EPC.
{"title":"Making Disciples in Croatia","authors":"Jeremy Bohall","doi":"10.32862/k.13.2.2","DOIUrl":"https://doi.org/10.32862/k.13.2.2","url":null,"abstract":"This project explores how the Evangelical Pentecostal Church (EPC) in Croatia is making disciples of Jesus Christ today. The goal is to demonstrate that despite the worldwide and local deficit in effective disciple making, the EPC has the resources and potential to live in obedience to the Great Commission. This has been shown by looking at the historical definition of a disciple, exegeting Matthew 28:16-20, exploring the proper context of disciple-making, and interviewing several members of the EPC. Upon examination, while there are multiple causes for the lack of disciples in Croatia, the primary problem is that of what will be called naive disobedience. It will be argued that local churches in the EPC have not been taught how to properly make disciples. By presenting the importance of teaching, relationships, and practicing the spiritual disciplines, it will be demonstrated that a solution to the lack of disciple-making exists within the EPC.","PeriodicalId":91167,"journal":{"name":"Revista Kairos : gerontologia","volume":"8 1","pages":""},"PeriodicalIF":0.0,"publicationDate":"2019-12-06","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"89402447","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Ovaj projekt istražuje kako Evanđeoska pentekostna crkva (EPC) danas u Hrvatskoj podiže učenike Isusa Krista. Cilj je pokazati da, unatoč smanjenoj učinkovitosti stvaranja i slanja Kristovih učenika, kako u svijetu tako i na lokalnoj razini, EPC ipak raspolaže znatnim resursima i potencijalom da i nadalje poslušno ispunjava Veliko poslanje. To se ovdje pokazuje kroz razmatranje teksta Matej 28,16-20 i pripadajuće povijesne definicije Kristova učenika, istraživanjem izvornog konteksta učeništva te kroz razgovor s nekoliko članova EPC-a. Kao rezultat ovog istraživanja, prepoznajem nekoliko razloga za značajno smanjen broj novih Kristovih učenika u Hrvatskoj, no kao primarni problem ipak se ističe pojava koju ćemo ovdje biti slobodni nazvati naivna neposlušnost. Ustvrdit ću da lokalne crkve u sustavu EPC-a nisu primjereno poučene kako na pravilan način podizati Kristove učenike. Ukazivanjem na važnost kvalitetnog poučavanja, gradnje odnosa i prakticiranja duhovnih disciplina, namjera mi je pokazati da unutar EPC-a postoji rješenje za problem nedovoljno učinkovitog učeništva.
{"title":"Podizanje Kristovih učenika u Hrvatskoj","authors":"Jeremy Bohall","doi":"10.32862/k1.13.2.2","DOIUrl":"https://doi.org/10.32862/k1.13.2.2","url":null,"abstract":"Ovaj projekt istražuje kako Evanđeoska pentekostna crkva (EPC) danas u Hrvatskoj podiže učenike Isusa Krista. Cilj je pokazati da, unatoč smanjenoj učinkovitosti stvaranja i slanja Kristovih učenika, kako u svijetu tako i na lokalnoj razini, EPC ipak raspolaže znatnim resursima i potencijalom da i nadalje poslušno ispunjava Veliko poslanje. To se ovdje pokazuje kroz razmatranje teksta Matej 28,16-20 i pripadajuće povijesne definicije Kristova učenika, istraživanjem izvornog konteksta učeništva te kroz razgovor s nekoliko članova EPC-a. Kao rezultat ovog istraživanja, prepoznajem nekoliko razloga za značajno smanjen broj novih Kristovih učenika u Hrvatskoj, no kao primarni problem ipak se ističe pojava koju ćemo ovdje biti slobodni nazvati naivna neposlušnost. Ustvrdit ću da lokalne crkve u sustavu EPC-a nisu primjereno poučene kako na pravilan način podizati Kristove učenike. Ukazivanjem na važnost kvalitetnog poučavanja, gradnje odnosa i prakticiranja duhovnih disciplina, namjera mi je pokazati da unutar EPC-a postoji rješenje za problem nedovoljno učinkovitog učeništva.","PeriodicalId":91167,"journal":{"name":"Revista Kairos : gerontologia","volume":"46 1","pages":""},"PeriodicalIF":0.0,"publicationDate":"2019-11-22","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"82697110","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Mogu li mediji ubiti vjeru? Kakav je međusobni odnos Crkve i medija? Kakav treba biti odnos dvaju subjekata koji su usmjereni prema većem broju korisnika? Treba li uopće postojati? Kakvi su subjekti koji izgrađuju taj odnos? Trebaju li mediji imati bilo kakav odnos s crkvama te crkve s medijima? To su neka pitanja koja se nameću kada se promišlja o međusobnim odnosima između medija i crkvi. Oba subjekta sadrže u svom djelovanju zajednički element. Odnos prema većem broju korisnika. Tim više i crkve i mediji trebaju izgrađivati međusobne odnose koji će doprinijeti boljitku i ostvarivanju interesa te razvoju raznih grupa, ali i pojedinaca kojima su oni namijenili svoja djelovanja. S jedne strane, Crkva ima zadaću naviještati Radosnu vijest Isusa Krista narodima, dok mediji svojim djelovanjima nastoje prenijeti razne informacije što većem broju korisnika. Na taj način i Crkva i mediji ispunjavaju funkciju masovnosti. Mogu li crkve primjenjivati neke medije u toj zadaći ili mogu li neki mediji koristiti crkve za plasiranje svojih proizvoda? Pitanja su koja ponekad i opterećuju, ali prije svega, obogaćuju prostore djelovanja obaju subjekata.
{"title":"Crkva i mediji","authors":"Robert Bogešić","doi":"10.32862/K1.13.1.4","DOIUrl":"https://doi.org/10.32862/K1.13.1.4","url":null,"abstract":"Mogu li mediji ubiti vjeru? Kakav je međusobni odnos Crkve i medija? Kakav treba biti odnos dvaju subjekata koji su usmjereni prema većem broju korisnika? Treba li uopće postojati? Kakvi su subjekti koji izgrađuju taj odnos? Trebaju li mediji imati bilo kakav odnos s crkvama te crkve s medijima? To su neka pitanja koja se nameću kada se promišlja o međusobnim odnosima između medija i crkvi. Oba subjekta sadrže u svom djelovanju zajednički element. Odnos prema većem broju korisnika. Tim više i crkve i mediji trebaju izgrađivati međusobne odnose koji će doprinijeti boljitku i ostvarivanju interesa te razvoju raznih grupa, ali i pojedinaca kojima su oni namijenili svoja djelovanja. S jedne strane, Crkva ima zadaću naviještati Radosnu vijest Isusa Krista narodima, dok mediji svojim djelovanjima nastoje prenijeti razne informacije što većem broju korisnika. Na taj način i Crkva i mediji ispunjavaju funkciju masovnosti. Mogu li crkve primjenjivati neke medije u toj zadaći ili mogu li neki mediji koristiti crkve za plasiranje svojih proizvoda? Pitanja su koja ponekad i opterećuju, ali prije svega, obogaćuju prostore djelovanja obaju subjekata.","PeriodicalId":91167,"journal":{"name":"Revista Kairos : gerontologia","volume":"26 1","pages":""},"PeriodicalIF":0.0,"publicationDate":"2019-05-10","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"74697847","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Ovo je prvi od dva članka od ovoga autora, koji istražuju doktrinu teoze, ponekad također zvanu pobožavanje, deifikacija ili divinizacija. Drugi članak predstavlja teozu kao novozavjetnu i evanđeosku doktrinu. Prvi članak predstavlja teozu kao biblijsku i povijesnu doktrinu. Prvi dio ovog članka analizira glavne biblijske tekstove za doktrinu teoze; njihovo tumačenje i usvajanje za teozu. Drugi dio ovog članka pruža pregled povijesnog razvoja doktrine teoze, od početka kršćanske misli do modernog doba. Pokazuje da teoza nije bila ograničena na istočne teologe nego je također bila zastupljena na Zapadu kod određenih vodećih teologa i pokreta. Zbog njezine bibličnosti i povijesnosti, teozu treba smatrati ključnom povijesnom doktrinom Crkve.
{"title":"Teoza (pobožavanje) kao biblijska i povijesna doktrina","authors":"Goran Medved","doi":"10.32862/K1.13.1.1","DOIUrl":"https://doi.org/10.32862/K1.13.1.1","url":null,"abstract":"Ovo je prvi od dva članka od ovoga autora, koji istražuju doktrinu teoze, ponekad također zvanu pobožavanje, deifikacija ili divinizacija. Drugi članak predstavlja teozu kao novozavjetnu i evanđeosku doktrinu. Prvi članak predstavlja teozu kao biblijsku i povijesnu doktrinu. Prvi dio ovog članka analizira glavne biblijske tekstove za doktrinu teoze; njihovo tumačenje i usvajanje za teozu. Drugi dio ovog članka pruža pregled povijesnog razvoja doktrine teoze, od početka kršćanske misli do modernog doba. Pokazuje da teoza nije bila ograničena na istočne teologe nego je također bila zastupljena na Zapadu kod određenih vodećih teologa i pokreta. Zbog njezine bibličnosti i povijesnosti, teozu treba smatrati ključnom povijesnom doktrinom Crkve.","PeriodicalId":91167,"journal":{"name":"Revista Kairos : gerontologia","volume":"1 1","pages":""},"PeriodicalIF":0.0,"publicationDate":"2019-05-10","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"89757900","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Ovaj članak razmatra ulogu koju je nadbiskup Desmond Tutu odigrao u borbi protiv rasizma i socio-političke nejednakosti koju je promicao sustav apartheida u Južnoafričkoj Republici. Tutu je često u svojim govorima i javnozagovaračkim istupima osuđivao apartheid te promicao jednakost, pomirenje i miran suživot svih Južnoafrikanaca. Ideologija apartheida je crncima u Južnoj Africi otuđila svako ljudsko dostojanstvo, što je u suprotnosti sa Svetim pismom u kojem piše: „Tako Bog stvori čovjeka na sliku svoju. Stvori ga na sliku Božju. Stvori ih kao muža i ženu“ (Postanak 1,27). Unatoč tome je 1948. godine bjelačka Nacionalna južnoafrička stranka ozakonila apartheid kao politički sustav i pritom dobila podršku Nizozemske reformirane crkve bez obzira na to što se radilo o primjeni etike koja je protivna kršćanstvu. Apartheid je u Južnoj Africi usvojen s ciljem da se bijela manjina pozicionira kao viša društvena klasa, dok je crnačkoj većini bilo oduzeto niz prava i povlastica. Desmond Tutu je bio jedan od malobrojnih kršćanskih vođa koji je u Africi utirao put crnačke teologije pri rušenju apartheida u Južnoj Africi. Tijekom njegove borbe protiv apartheida, Tutu nije poticao na nasilne prosvjede ili nerede, već je više pokušavao djelovati kroz svoje propovijedi i poticati javnost na sudjelovanje u aktivnostima koje su promicale nacionalno jedinstvo, ljubav i jednakost svih Južnoafrikanaca.
{"title":"Uvid u borbu nadbiskupa Desmonda Tutua protiv apartheida u Južnoj Africi","authors":"Alexander Kokobili","doi":"10.32862/K1.13.1.5","DOIUrl":"https://doi.org/10.32862/K1.13.1.5","url":null,"abstract":"Ovaj članak razmatra ulogu koju je nadbiskup Desmond Tutu odigrao u borbi protiv rasizma i socio-političke nejednakosti koju je promicao sustav apartheida u Južnoafričkoj Republici. Tutu je često u svojim govorima i javnozagovaračkim istupima osuđivao apartheid te promicao jednakost, pomirenje i miran suživot svih Južnoafrikanaca. Ideologija apartheida je crncima u Južnoj Africi otuđila svako ljudsko dostojanstvo, što je u suprotnosti sa Svetim pismom u kojem piše: „Tako Bog stvori čovjeka na sliku svoju. Stvori ga na sliku Božju. Stvori ih kao muža i ženu“ (Postanak 1,27). Unatoč tome je 1948. godine bjelačka Nacionalna južnoafrička stranka ozakonila apartheid kao politički sustav i pritom dobila podršku Nizozemske reformirane crkve bez obzira na to što se radilo o primjeni etike koja je protivna kršćanstvu. Apartheid je u Južnoj Africi usvojen s ciljem da se bijela manjina pozicionira kao viša društvena klasa, dok je crnačkoj većini bilo oduzeto niz prava i povlastica. Desmond Tutu je bio jedan od malobrojnih kršćanskih vođa koji je u Africi utirao put crnačke teologije pri rušenju apartheida u Južnoj Africi. Tijekom njegove borbe protiv apartheida, Tutu nije poticao na nasilne prosvjede ili nerede, već je više pokušavao djelovati kroz svoje propovijedi i poticati javnost na sudjelovanje u aktivnostima koje su promicale nacionalno jedinstvo, ljubav i jednakost svih Južnoafrikanaca.","PeriodicalId":91167,"journal":{"name":"Revista Kairos : gerontologia","volume":"81 1","pages":""},"PeriodicalIF":0.0,"publicationDate":"2019-04-18","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"85204836","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
In order to have a fruitful understanding of the nature of the Church, the Bible uses a variety of pictures, which when taken together form Church models by which believers live and act by. We have reviewed Church models in three categories: the first category is taken by Church models which are formed today by our everyday life; the second one are Church models which have been created by man throughout history; and third, the Church models which have a foundation in the Word of God. Church models formed by everyday life and man-made Church models can be used as negative examples of models to be changed and avoided, especially models of the Church as an institution and as a denomination. The Bible shows a particular reality and nature of the Church by using numerous different pictures from everyday life. These include pictures from the ownership system; the picture of the way the human body works; pictures from premarital, marital, and family life; pictures from architecture, agriculture, cattle breeding, fishery, and citizenship and patriotism. Each of the used pictures communicates one or more God’s truths in a way that is experientially very close and familiar to the listeners and readers. These pictures reflect life and point towards life. The 21st century Christianity needs to adopt and apply Biblical pictures of Church which, when taken together, form the Biblical Church model. As we establish this model, we need to focus on God and His purposes and plans for a specific time, place, and culture. Our communication with God needs to be completely open, and the Church needs to be prepared to follow God’s plans and the guidance of the Holy Spirit. The Biblical Church model contains God’s (immutable) and human (mutable) elements. God is immutable, which is why anything that is permanent and immutable in Church comes from God, and what can and needs to be changed is anything that came from people. The human elements need to be aligned with God’s Word and the Holy Spirit’s guidance, so that the Church would be able to obey God’s will fruitfully.
{"title":"Church Models for the 21st Century","authors":"Stanko Jambrek","doi":"10.32862/K.13.1.2","DOIUrl":"https://doi.org/10.32862/K.13.1.2","url":null,"abstract":"In order to have a fruitful understanding of the nature of the Church, the Bible uses a variety of pictures, which when taken together form Church models by which believers live and act by. We have reviewed Church models in three categories: the first category is taken by Church models which are formed today by our everyday life; the second one are Church models which have been created by man throughout history; and third, the Church models which have a foundation in the Word of God. Church models formed by everyday life and man-made Church models can be used as negative examples of models to be changed and avoided, especially models of the Church as an institution and as a denomination. The Bible shows a particular reality and nature of the Church by using numerous different pictures from everyday life. These include pictures from the ownership system; the picture of the way the human body works; pictures from premarital, marital, and family life; pictures from architecture, agriculture, cattle breeding, fishery, and citizenship and patriotism. Each of the used pictures communicates one or more God’s truths in a way that is experientially very close and familiar to the listeners and readers. These pictures reflect life and point towards life. The 21st century Christianity needs to adopt and apply Biblical pictures of Church which, when taken together, form the Biblical Church model. As we establish this model, we need to focus on God and His purposes and plans for a specific time, place, and culture. Our communication with God needs to be completely open, and the Church needs to be prepared to follow God’s plans and the guidance of the Holy Spirit. The Biblical Church model contains God’s (immutable) and human (mutable) elements. God is immutable, which is why anything that is permanent and immutable in Church comes from God, and what can and needs to be changed is anything that came from people. The human elements need to be aligned with God’s Word and the Holy Spirit’s guidance, so that the Church would be able to obey God’s will fruitfully.","PeriodicalId":91167,"journal":{"name":"Revista Kairos : gerontologia","volume":"25 1","pages":""},"PeriodicalIF":0.0,"publicationDate":"2019-04-18","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"86070397","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Za plodonosno razumijevanje prirode Crkve Biblija koristi niz slika koje zajednički tvore modele Crkve prema kojima vjernici žive i djeluju. Modele Crkve razmotrili smo u tri kategorije: prvu čine modeli koje danas kreira svakodnevni život, drugu čine modeli koje su kroz povijest osmislili ljudi i, treću, modeli utemeljeni u Riječi Božjoj. Modeli Crkve, koje danas kreira svakodnevni život, i modeli Crkve, koje su kroz povijest osmislili ljudi, služe nam kao negativni primjeri modela koje treba mijenjati i izbjegavati, posebice modele Crkve kao institucije i kao denominacije. Biblija prikazuje specifičnu stvarnost i narav Crkve brojnim i različitim slikama iz svakodnevnog života. Među njima su slike iz sustava vlasništva; slika funkcioniranja ljudskoga tijela; slike predbračnog, bračnog i obiteljskog života; slike iz područja graditeljstva, poljodjelstva, stočarstva, ribarstva te građanstva i domoljublja. Svaka od upotrijebljenih slika komunicira jednu ili više Božjih istina na način koji je iskustveno vrlo blizak i poznat slušateljima i čitateljima. Te su slike odraz života i upućuju na život. Kršćanstvo 21. stoljeća treba usvojiti i primijeniti biblijske slike Crkve koje zajednički tvore biblijski model Crkve. Pri uspostavi modela trebamo se usredotočiti na Boga i njegove svrhe i planove za konkretno vrijeme, prostor i kulturu. Komunikacija s Bogom treba biti potpuno otvorena, a Crkva spremna slijediti Božje planove i vodstvo Svetoga Duha. Biblijski model Crkve sadrži Božje (nepromjenjive) i ljudske (promjenjive) elemente. Bog je nepromjenjiv, stoga je trajno i nepromjenjivo u Crkvi sve ono što dolazi od Boga, a mijenjati se može i mora sve ono što je došlo od ljudi. Ljudski elementi trebaju biti u skladu s Riječju Božjom i vodstvom Svetoga Duha kako bi Crkva plodonosno vršila Božju volju.
{"title":"Modeli Crkve za 21. stoljeće","authors":"Stanko Jambrek","doi":"10.32862/K1.13.1.2","DOIUrl":"https://doi.org/10.32862/K1.13.1.2","url":null,"abstract":"Za plodonosno razumijevanje prirode Crkve Biblija koristi niz slika koje zajednički tvore modele Crkve prema kojima vjernici žive i djeluju. Modele Crkve razmotrili smo u tri kategorije: prvu čine modeli koje danas kreira svakodnevni život, drugu čine modeli koje su kroz povijest osmislili ljudi i, treću, modeli utemeljeni u Riječi Božjoj. Modeli Crkve, koje danas kreira svakodnevni život, i modeli Crkve, koje su kroz povijest osmislili ljudi, služe nam kao negativni primjeri modela koje treba mijenjati i izbjegavati, posebice modele Crkve kao institucije i kao denominacije. Biblija prikazuje specifičnu stvarnost i narav Crkve brojnim i različitim slikama iz svakodnevnog života. Među njima su slike iz sustava vlasništva; slika funkcioniranja ljudskoga tijela; slike predbračnog, bračnog i obiteljskog života; slike iz područja graditeljstva, poljodjelstva, stočarstva, ribarstva te građanstva i domoljublja. Svaka od upotrijebljenih slika komunicira jednu ili više Božjih istina na način koji je iskustveno vrlo blizak i poznat slušateljima i čitateljima. Te su slike odraz života i upućuju na život. Kršćanstvo 21. stoljeća treba usvojiti i primijeniti biblijske slike Crkve koje zajednički tvore biblijski model Crkve. Pri uspostavi modela trebamo se usredotočiti na Boga i njegove svrhe i planove za konkretno vrijeme, prostor i kulturu. Komunikacija s Bogom treba biti potpuno otvorena, a Crkva spremna slijediti Božje planove i vodstvo Svetoga Duha. Biblijski model Crkve sadrži Božje (nepromjenjive) i ljudske (promjenjive) elemente. Bog je nepromjenjiv, stoga je trajno i nepromjenjivo u Crkvi sve ono što dolazi od Boga, a mijenjati se može i mora sve ono što je došlo od ljudi. Ljudski elementi trebaju biti u skladu s Riječju Božjom i vodstvom Svetoga Duha kako bi Crkva plodonosno vršila Božju volju.","PeriodicalId":91167,"journal":{"name":"Revista Kairos : gerontologia","volume":"29 1","pages":""},"PeriodicalIF":0.0,"publicationDate":"2019-04-18","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"82693816","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
This article focuses of Archbishop Desmond Tutu’s role against the apartheid system of racism and socio-political inequality in the Republic of South Africa. Tutu often denounced apartheid in his speeches and public advocacy promoting equality, reconciliation, and peaceful coexistence of all South Africans. The ideology of apartheid robbed the black race in South Africa of their human dignity which contradicts the Holy Bible which states, “So God created man in His own image; in the image of God He created him; male and female He created them” (Genesis 1:27). Despite this, the white National Party of South Africa in 1948 legitimized apartheid as a political system and gained support from the Dutch Reformed Church despite its anti-Christian ethics. Apartheid was adopted to place the white minority in the upper class, while the black majority was left with fewer rights and fewer privileges in South Africa. Desmond Tutu was one of the few Christian leaders in Africa who championed the course for black theology in the demolition of apartheid in South Africa. Tutu’s attitude during the apartheid struggle was not by violent protest or riots but rather through his sermons and public participation in activities clamoring for national unity, love, and equality of all South Africans.
{"title":"An Insight on Archbishop Desmond Tutu’s Struggle Against Apartheid in South Africa","authors":"Alexander Kokobili","doi":"10.32862/K.13.1.5","DOIUrl":"https://doi.org/10.32862/K.13.1.5","url":null,"abstract":"This article focuses of Archbishop Desmond Tutu’s role against the apartheid system of racism and socio-political inequality in the Republic of South Africa. Tutu often denounced apartheid in his speeches and public advocacy promoting equality, reconciliation, and peaceful coexistence of all South Africans. The ideology of apartheid robbed the black race in South Africa of their human dignity which contradicts the Holy Bible which states, “So God created man in His own image; in the image of God He created him; male and female He created them” (Genesis 1:27). Despite this, the white National Party of South Africa in 1948 legitimized apartheid as a political system and gained support from the Dutch Reformed Church despite its anti-Christian ethics. Apartheid was adopted to place the white minority in the upper class, while the black majority was left with fewer rights and fewer privileges in South Africa. Desmond Tutu was one of the few Christian leaders in Africa who championed the course for black theology in the demolition of apartheid in South Africa. Tutu’s attitude during the apartheid struggle was not by violent protest or riots but rather through his sermons and public participation in activities clamoring for national unity, love, and equality of all South Africans.","PeriodicalId":91167,"journal":{"name":"Revista Kairos : gerontologia","volume":"1 1","pages":""},"PeriodicalIF":0.0,"publicationDate":"2019-04-18","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"91152522","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
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