scholarly journals Kristendom & sex - Den sexfjendtlige kristendom

2018 ◽  
pp. 141-152
Author(s):  
Poul Joachim Stender
Keyword(s):  
The Bible ◽  
The World ◽  
Conservative Christians ◽  
Heterosexual Marriage ◽  
Spirituality And Sexuality ◽  
Liberal Christians

For centuries Christianity has emerged as the most sex adverse religion on earth. However, it was not Jesus who made the world chaste. Indeed it was the world that made Jesus chaste. When reading the Bible it is obvious that the scriptures are anything but hostile towards sex. Eroticism is one of God’s great gifts to humankind. There is a connection between spirituality and sexuality. Both are part of a force that allows man to reach out – to reach beyond himself to make connections to and with others. Today sexuality is accepted as being created by God and Christianity is no longer hostile towards sexuality. Nonetheless, conservative Christians still lock up sexuality within the boundaries of lifelong heterosexual marriage, and liberal Christians do not discuss sexuality very often.

Languages from the world of the Bible, by Holger Gzella (ed.)

2018 ◽  
Vol 26 (2) ◽  
Author(s):  
Christoph Stenschke
Keyword(s):  
The Bible ◽  
The World

Book review

Epidemias y Religión

2020 ◽  
pp. 49-81
Author(s):  
Bruno Van der Maat
Keyword(s):  
Pastoral Care ◽  
Key Words ◽  
Adverse Reactions ◽  
Religious Groups ◽  
Government Regulations ◽  
The Third ◽  
The Bible ◽  
The World ◽  
Ethical Reflections

The current pandemic has seen some adverse reactions from the most diverse religious groups all over the world to government regulations. After having described some of their manifestations, this contribution analyzes what the Bible and some post biblical (patristic and Talmudic) traditions say about illness and pandemics. As it is ascertained that these sources contain very limited material on these subjects, the third part of this article proposes some ethical reflections regarding the official response to the pandemic as well as some pastoral implications. Key Words: Pandemic, Religion, Bible, Talmud, Pastoral Care.

Reading the Bible from Below in the Era of Globalization

2020 ◽  
pp. 111-128
Author(s):  
Rainer Kessler
Keyword(s):  
Social Relations ◽  
Historical Process ◽  
The Bible ◽  
Asynchronous Development ◽  
Ancient Israel ◽  
The World ◽  
Biblical Texts ◽  
Globalized World

It is evident that the world of the Bible is pre-modern and thus distinct from the globalized civilization. This chronological gap challenges readers, whether they are feminist or not. Mainly three attitudes can be observed among scholarly and ordinary readers. For some readers, the Bible is a document of the losers of a historical process of modernization that already began in ancient Israel. For other readers, the Bible is outdated and of no use to confront the challenges of globalization. A third readerly position challenges both of these views. This essay offers four arguments to orient biblical readers in the contemporary globalized world. First, the essay posits that globalization is an asynchronous development. Thus, even today, most people living in the impoverished regions of the world face conditions similar to those dominant in the Bible. Second, the essay asserts that women are the first victims in biblical times and still nowadays. Third, the essay maintains that biblical texts display social relations that still unveil contemporary relations. Fourth, the essay suggests that intercultural Bible readings give hope, as they nurture biblical readings from “below” to strengthen people to overcome the fatal consequences of today’s globalization.

Book Review: Teach Us to Pray: Prayer in the Bible and the World

1991 ◽  
Vol 88 (3) ◽  
pp. 294-294
Author(s):  
E. Glenn Hinson
Keyword(s):  
The Bible ◽  
The World

Moral Injury and Biblical Studies: An Early Sampling of Research and Emerging Trends

2021 ◽  
Vol 19 (2) ◽  
pp. 121-144
Author(s):  
Brad E. Kelle
Keyword(s):  
Biblical Studies ◽  
Moral Injury ◽  
Critical Study ◽  
Moral Beliefs ◽  
The Bible ◽  
Biblical Scholarship ◽  
Emerging Trends ◽  
New Meanings ◽  
The World ◽  
Biblical Texts

Moral injury emerged within clinical psychology and related fields to refer to a non-physical wound (psychological and emotional pain and its effects) that results from the violation (by oneself or others) of a person’s deepest moral beliefs (about oneself, others, or the world). Originally conceived in the context of warfare, the notion has now expanded to include the morally damaging impact of various non-war-related experiences and circumstances. Since its inception, moral injury has been an intersectional and cross-disciplinary term and significant work has appeared in psychology, philosophy, medicine, spiritual/pastoral care, chaplaincy, and theology. Since 2015, biblical scholarship has engaged moral injury along two primary trajectories: 1) creative re-readings of biblical stories and characters informed by insights from moral injury; and 2) explorations of the postwar rituals and symbolic practices found in biblical texts and how they might connect to the felt needs of morally injured persons. These trajectories suggest that the engagement between the Bible and moral injury generates a two-way conversation in which moral injury can serve as a heuristic that brings new meanings out of biblical texts, and the critical study of biblical texts can contribute to the attempts to understand, identify, and heal moral injury.

Soteria

1953 ◽  
Vol 6 (4) ◽  
pp. 406-416
Author(s):  
R. McL. Wilson
Keyword(s):  
New Testament ◽  
Jesus Christ ◽  
Good News ◽  
Early Church ◽  
The Bible ◽  
The World ◽  
The New Testament ◽  
In Christ ◽  
Love Of God ◽  
Wrath Of God

In the Gospel according to St. John it is written that ‘God so loved the world, that he gave his only begotten Son, that whosoever believeth in him should not perish, but have ever-lasting life. For God sent not his Son into the world to condemn the world; but that the world through him might be saved.’ In these familiar words is summed up the message of the Bible as a whole, and of the New Testament in particular. In spite of all that may be said of sin and depravity, of judgment and the wrath of God, the last word is one not of doom but of salvation. The Gospel of our Lord Jesus Christ is a Gospel of salvation, of deliverance and redemption. The news that was carried into all the world by the early Church was the Good News of the grace and love of God, revealed and made known in Jesus Christ His Son. In the words of Paul, it is that ‘God was in Christ reconciling the world to Himself’.

The World of the Bible—Always Strange, Forever New

2020 ◽  
Vol 14 (3) ◽  
pp. 169-182
Author(s):  
Joseph D. Small
Keyword(s):  
United States ◽  
University Students ◽  
The United States ◽  
The Bible ◽  
Productive Author ◽  
The World ◽  
Personal Reflections

Abstract Although Markus Barth was a productive author and is known widely through his published written work, he was also, for many decades, a teacher of formative importance for generations of seminary and university students in both the United States and Switzerland. This essay shares personal reflections on Markus Barth’s profile as a biblical and theological educator and thereby introduces readers to something of his influential personal and theological style.

JONATHAN EDWARDS IN HIS TIME, AND IN OURS

2004 ◽  
Vol 1 (3) ◽  
pp. 387-398
Author(s):  
DAVID D. HALL
Keyword(s):  
Philosophy Of History ◽  
Jonathan Edwards ◽  
New Haven ◽  
Yale University ◽  
Indiana University ◽  
The Past ◽  
Princeton University ◽  
The Bible ◽  
Grand Rapids ◽  
The World

George M. Marsden, Jonathan Edwards: A Life (New Haven, CT: Yale University Press, 2003)Robert E. Brown, Jonathan Edwards and the Bible (Bloomington: Indiana University Press, 2002)Avihu Zakai, Jonathan Edwards's Philosophy of History: The Re-enchantment of the World in the Age of Enlightenment (Princeton, NJ: Princeton University Press, 2003)Amy Plantinga Pauw, “The Supreme Harmony of All”: The Trinitarian Theology of Jonathan Edwards (Grand Rapids, MI: Eerdmans, 2002)We play tricks on the past, but the past also plays tricks on us. We try to fool the past by reconstructing it in our own image, imposing order and significance on the untidy sources we depend upon. The trick the past plays on us is to remain defiantly strange, ever able to expose what it is that our gestures of sympathetic reconstruction have altered, ignored, or suppressed.

Ecumenical Church and Religious Conversion

2001 ◽  
Vol 18 (1) ◽  
pp. 181-201
Author(s):  
Lalsangkima Pachuau
Keyword(s):  
Eighteenth Century ◽  
Religious Conversion ◽  
Christian Community ◽  
Indian Constitution ◽  
The Bible ◽  
The World ◽  
The Right

AbstractIn this article, Lalsangkima Pachuau responds to contemporary accusations in India that Christian missionaries are forcing conversions, and thereby turning Indians away from their culture. While the Indian Constitution guarantees the right to "propagate" religion, and therefore to accept the movement from one religion (e.g. Hinduism) to another (e.g. Christianity), what is important to understand that "conversion" is not primarily a call to move from one religion to another--much less to abandon one's culture--but is a movement away from self and the "world" toward God. Conversion understood as "changing religions" is much more the product of seventeenth and eighteenth century evangelicalism than it is a true understanding of the Bible. Mission is always about conversion, and entails the invitation to enter the Christian community; such invitation, however, should always be distinguished from a proselytism that only focuses on a change of religious allegiance.

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