Plan Of Salvation Research Articles

선교적 교회의 관점에서 본 교회

In today’s privatization of the Christian truth, and the loss of superiority of the Christian faith, the emergence of missional ecclesiology is ever more becoming a challenge to the existing Christian world. Missional ecclesiology follows the logical sequence that the church’s ministry stems from its essence and organized according to its ministry. This paper deals with six main themes of ecclesiology from a missional church perspective: (1) The church should be understood from the triune perspective of God’s sovereign mission. It belongs to God and exists to fulfill God’s plan of salvation; (2) According to the ecclesia of the Bible, the church points to the community of people called by God. Thus, it should never be identified with anything else, such as its building, system, organizational structure, the clergy, model, and program. It originally points to God’s missionary people, those called and sent by God; (3) The missional church exists not only in its gathering but also in the scattering of its believers through stern realities of life. They leave their gathering places to live out witnessing God’s reign as His missionary people; (4) The missional church in local setting creates unique lifestyles for sake of God’s mission; (5) Though the missional church seeks holiness, it is not separated from the world but rather goes into the world according to the principle of incarnation to reveal the truth and power of God’s kingdom and lives in alternative communities to change secular cultures; and (6) As an organic community, the missional church enjoys, and shares life, specially emphasizing church planting ministries, including hiving off and support.

Abraham w Dziejach Apostolskich

The Abraham motif plays a signi ni fic ic ant role in in the narrative construction in in Luke-Acts. Luke’s frequen t use of the Abraham material more than any other NT writin gs (Gospel of Luke – 15; Acts – 7 times). The memory of Abraham in Luke’s writin gs rec alls not only the story of Abraham in in Gene ene ene sis but also a ric ic h tradition embedded in others OT Scriptures and the lite rature of Se cond Temple period. The signi ni fic ic ance nce nce of God’s promise to Abraham and the subsequen en t deleliverances of Israelel according to that promise show not only continuity among communities of Israel in the different times and places, but also the anticipation of the ult imate, especiall y, eschatological fulfill ment of the promise. The promise-fulfillmen en t motif, then, en, en, is not limited to a sin in gle predic ic tion orpredic ic tions, but rather fundamen en tally characterize ize ize s God’s plan of salvation for Israelel and for the nations, which is firmly based upon his ete rnal covenant promise made to the patriarchs. The artic le has ex ex amine ine ine d tex ex ts containin inin inin inin g direc ec t reference ence ence ence s,allusions, and ec ec hoes of the Abraham motif in in Acts (3:13.25; 7:2.16-17. 32; 13:26). Abraham is ex plici tly men tione d only in three speec hes in Acts, the fact that those speec eec eec hes of Pe Pe ter (3:12-26), ), Stephen en (Acts 7:2-53), ), and Paul (Acts 13:16b-47) are the three most important speec hes in Acts in dic ates the signi ficance of the Abraham motif. These three spee ches bring out not only the national aspect of the Abrahamic covenant but also the universal aspect. By adopting the patte rn found in the Abraham narrative in Ge nesis, which progresses from a national coven ant blessin g to a uni versal one, Luke establishes contin uity bet wee n the past, present, and future as well as continuity bet wee n Israel and the Gen tiles as one people of God in God’s plan of salvation. As the narrative develops in in Acts from Israel to nations, the mission of the disci ci ples ex ex pands to the GeGentileles and their salvation is viewed as a fulfillment of Abrahamic blelessings to the nations.

„Aby służył i strzegł” (Rdz 2,15). Praca jako powołanie człowieka w świetle Rdz 1–2

Human work is commonly considered to be a painful consequence of the first couple disobedience in the garden of Eden. In our short essay we are trying analyze the issue of human work as it is described in the creation narratives in Gen. 1-2. The starting point for this analysis is God’s work of creation. It designates the point of reference for every human activity. In various pictures these introductory chapters of Genesis express the idea that human being is created and called to cooperate with God-Creator in God’s work of creation. Human efforts to dominate and to subdue the earth should aim at unceasing actualization of God’s plan of salvation for the world.

Oorreding in Romeine 11

Persuasion in Romans 11. A new trend in the rhetorical analysis of Paul’s epistles is to reconstruct his rhetorical strategy from the text itself, rather than applying ancient or modern rhetorical models to his letters. A proposal for such a text-centred approach is briefly summarised in this article, followed by a discussion on the rhetorical situation that Paul wishes to address in his letter to the Romans. It is argued that chapter 11 forms an integral part of his rhetorical strategy as reconstructed from the text itself, and that it is aimed at persuading his audience in Rome to support his view on God’s plan of salvation, as well as his forthcoming mission to Spain. The conclusion is that a text-centred approach (with its focus on the functional aspects of the text) provides a better alternative to existing approaches (which focus on the formal aspects of the text).

Sacrae litterae. Anagramatyczne wariacje na temat Virginis – Deiparae w Oraculum Parthenium Józefa Stanisława Bieżanowskiego (1668) [Sacrae litterae. Anagrammatic variations on Virginis Deiparae in Oraculum Parthenium by Joseph Stanislaw Bieżanowski

Joseph Stanislaw Biezanowski, a professor at the University of Krakow, a eulogist and poet, in the collection entitled Oraculum Parthenium (Krakow 1668) used a hundred of simple anagrams of Giovanni Battista Agnese published in Rome in 1661. These short (one-sentence) phrases, formed from the letters of the first part of the Angelic Salutation (Ave Maria, gratia plena, Dominus Tecum), accentuated on Mary’s immaculate purity and freedom from the stain of the original sin on the one hand and her divine motherhood on the other, thus increasing the role and the importance of Mary in God’s plan of salvation. Biezanowski used these anagrams, making each of them a motto elaborated on in his epigrammatic comment. Epigrams of the Krakow lecturer are characterized not so much by the deepening of the religious reflection, as attention to the formal aspects, the pursuit of artistry. This is reflected in the application, many times within one work, of rhetorical figures highly valued in the Baroque (antitheses, oxymorons), the chiastic structure and interspersing the punch line of the epigram with the anagram from the motto (sometimes in a modified form). Anagram not only served as an additional rhetorical decoration, highlighting the main idea of a work, but also provided a bridge integrating the entire composition. Biezanowski enclosed the anagrammatic-and-epigrammatic praise of the Virgin Mother of God by an interesting theory of the genre outlined in the preface to Pope Clement IX, whom the University of Cracow gave the collection while making efforts to proceed with the beatification of John Cantius. It combines the literary and theological reflection and in this way exalts the genre, contrary to the opinions of some seventeenth-century theorists. Biezanowski’s original approach is also evident in the change in the system of anagrams proposed originally by Agnese. In this new system Oraculum Parthenium could perform several functions: educationional, propagandistic and polemical. Above all, however, it was a poetic prayer, complementing the official Marian liturgy.

Il compito di Elia in Malachia 3,23-24 (TM)

The concluding verses of the book of Malachi, namely 3:23-24, attribute a key role to Elijah in salvation. It is quite different from what one usually finds in the tradition which portrays him as a figure of a great intercessor in the company of Abraham, Moses and Jeremiah (1 Kgs 19). In this paper, the author highlights some significant relationships between these verses and the Book of the Twelve. They refer to the figure of the messenger, the theme of the covenant, the Day of Yahweh, the use of the verb šwb and the eschatological perspective of salvation. This study demonstrates the uniqueness of this passage and the extraordinary nature of the message it conveys, especially in relation to the idea of salvation offered through Elijah. By working on the concept of the day of the Lord, the redactor seems to have effected a re-reading of the book of the Twelve on the plan of salvation which is not linked to the concept of collective responsibility. It is not only offered to the remnant but is extended to all and without conditions.

죄인들의 교회, 갱신하는 교회, 그리고 일치하는 교회 ― 비셔트 후프트의 선교신학

Willem Adolf Visser ’t Hooft was born on 1900 in Netherland and moved into Geneva in 1924 in order to work with YMCA as a general secretary. From 1928, he also was involved in World Student Christian Federation and became an editor of The Student World. Then he worked in World Council of Churches from 1938 to 1966 as a general secretary. He published The Ecumenical Review and was the editor of it from 1948. He hosted many ecumenical meetings, including Evanston (1954) and New Delhi (1961) WCC General Assembly and actively participated in lecturing and writing in the world. Although he was born in the West and had been educated in the West, he humbly accepted the sinful nature of Western churches. He acknowledged they had been affected by syncretism, pluralism, and Neo-paganism. Hooft understood the church in two different dimensions. One is that church is a spiritual community which gets salvation by Christ, becomes a new creature (I Cor. 5: 17), and lives in the Kingdom of God in the eschatological hope. The other is that church is a sinful human organization. Especially, Western churches have compromised the Gospel of Christ with many contemporary philosophy, theory, ideology, and other religions. In such a situation, church should be renewed. Hooft argued that the authentic church’s renewal is not an event or program that can be acquired, but it is an ongoing process in relationship with God. In other words, the renewal of churches does not rely on human’s endeavor or achievement, but the sovereignty of God. He is the subject of churches’ renewal and each church is in His hands. In terms of this perspective, He leads churches’ renewal and churches should pay attention to His will and ways towards other churches. In this sense, according to Hooft, the first step of renewal, is repentance before God. Then churches should listen carefully to the Word of God. The renewals cannot be done in a certain amount of time; rather it is a lifelong process in the living God. Hooft insisted on that the renewal of churches should be visible, tangible, and concrete in this world. In that sense, Hooft emphasized the unity of churches. People have been separated, but Christ never. If Christians believe that Christ creates churches, they are one body. They cannot be divided in Christ, although they have different backgrounds. If Hooft’s claim is true, the unity of churches should be manifested in this world. Again, unity of churches is not an event or political project; rather it is an ongoing process in relationship with God. He is an initiator of churches’ unity and He is the One who finalizes in His time. It does mean that the unity of churches should grow up “from” Christ “to” Christ. In conclusion, Hooft focused on the missional nature of church in terms of fulfilling the renewal and unity of churches. He said that the problems of church unity are supremely relevant to the evangelistic and missionary tasks in the world. In addition, Hooft claimed that the renewal of the Church implies, therefore also that the Church rediscovers its apostolic, missionary character. For Hooft, the Church is the missionary Church, because it is the instrument of God’s world-embracing plan of salvation.

Topicality of the Second Vatican Council Constitution Dei Verbum in Contemporary Biblical Studies

Artykuł traktuje o zakorzenieniu konstytucji o Bożym Objawieniu Soboru Watykańskiego II we współczesnym naukowym i eklezjologicznym podejściu do Pisma Świętego. Biblia bowiem wyrasta z wiary Kościoła i tę wiarę, wraz z Tradycją, buduje. Całość opracowana jest w trzech punktach. Najpierw uwaga skupia się na Bogu, który objawia człowiekowi samego siebie i swą wolę zbawienia ludzkości. Następnie jest mowa o sposobach komunikowania się Boga z człowiekiem przy pomocy autorów ludzkich oraz długi proces tworzenia dzieł natchnionych kanonu ksiąg świętych. Jest wreszcie podkreślona konieczność odpowiedzi człowieka na Boże Słowo, dzięki czemu istota ludzka wchodzi w dialog zbawczy ze swoim Ojcem, przez Jego Syna w Duchu Świętym. Wspólnota wiary Kościoła stanowi naturalne środowisko badań, lektury i życia Słowem Bożym, do czego zachęca w swoim zakończeniu Konstytucja Dei Verbum (nr 25).

The Significance of Hermeneutical Developments in Christian Exegesis for Jewish-Christian Relations

Patristic hermeneutics was oriented towards the development of rules and principles that would enable interpretations of the Bible, and its proper understanding within the delimitations of the Christian ethos. The rules and principles thus developed encompassed different methodologies that groups and individuals may use to gain insight into God’s revelation through Christ, His plan for salvation, the status of His chosen people, and even the roles and ramifications of eschatology and soteriology in the life of the Christian community. More often than not, however, the exegetical methods employed are informed by the literary culture of the community in which they find expression; the resultant new and creative paradigms, undergirded by rules and principles, are then applied to biblical texts. But rules and principles are intimately related. My paper would focus on this pivotal period of the nascent Church by concentrating on the development of its hermeneutical principles and the consequent effects on Jewish-Christian relations.

La miséricorde envers soi-même : Siracide 30, 24 (23) dans l’œuvre d’Augustin

The Bible verse Sir 30, 24 : “Have mercy on your soul by pleasing God” is not used very often in Augustine’s works but, starting from 397, it is constantly present, and we can find it in very important texts like De Ciuitate Dei. Augustine uses Sir 30, 24 to talk about mercy that man must show to himself. This mercy to himself is a deep conversion which allows man to find again communion with God, pleasing Him and offering himself as a sacrifice to God. It let man have a place in God’s plan of salvation, to eventually participate to eternal joy.

Fundamentos teológicos da Gaudium et Spes

O autor revisita a temática do Concílio Vaticano II, tarefa mais do que necessária nos dias atuais. Busca os fundamentos da Constituição Pastoral Gaudium et Spes e os apresenta em perspectiva teológica como sendo a ação de Deus na história e seu desígnio de salvação universal, o que faz com que a Igreja e sua ação pastoral não se centrem sobre si mesmas, mas encarem os desafios do mundo contemporâneo. Do ponto de vista eclesiológico, apresenta o discipulado e a missão como a concretização daquela visão teológica.

The Relationship Between Old And New Testament: A Study On Contemporary Debate Of Methodology Of The Old Testament Theology

From the beginning of the discipline, biblical theologians have differed in their understandings of an accredited basis, task, and method for doing biblical theology. In accordance with the existing problems, the purpose of writing this paper are: In accordance with the existingproblems, the main motive and purposes of writing this research are: First of all, to show the continuity of the relation between the Old Testament and New Testament. Secondly, to explain methodology in doing Old Testament Theology through the investigation of historical and biblical understanding. Finally, to call and challenge every leader and church congregation together to analyze methodology of biblical theology in order to develop the proper methodology in doing Old Testament Theology. The conclutions are: The relationship between the Old Covenant and the New can be presented as follows: God has only one covenant of grace, and only one eternal people - in which a person obtains a share through faith in Christ alone, the Covenant Head and the Adam of the new humanity. Herein lies the unity of God's eternal plan of salvation, and of the Word as His special revelation to man. It must be put in mind that the God of the Old Testament is also the God of the New Testament. It should be clear that the God and Father of the Lord Jesus Christ is the same God who created man and woman, who established marriage, and who redeemed Israel through the Exodus, foreshadowing the redemption of believers through Christ. The Lord Jesus’ concept of God as Father contained a truth not characteristic of the Old Testament, but yet not negating any Old Testament teaching about God.

The Relationship Between Old And New Testament: A Study On Contemporary Debate Of Methodology Of The Old Testament Theology

From the beginning of the discipline, biblical theologians have differed in their understandings of an accredited basis, task, and method for doing biblical theology. In accordance with the existing problems, the purpose of writing this paper are: In accordance with the existingproblems, the main motive and purposes of writing this research are: First of all, to show the continuity of the relation between the Old Testament and New Testament. Secondly, to explain methodology in doing Old Testament Theology through the investigation of historical and biblical understanding. Finally, to call and challenge every leader and church congregation together to analyze methodology of biblical theology in order to develop the proper methodology in doing Old Testament Theology. The conclutions are: The relationship between the Old Covenant and the New can be presented as follows: God has only one covenant of grace, and only one eternal people - in which a person obtains a share through faith in Christ alone, the Covenant Head and the Adam of the new humanity. Herein lies the unity of God's eternal plan of salvation, and of the Word as His special revelation to man. It must be put in mind that the God of the Old Testament is also the God of the New Testament. It should be clear that the God and Father of the Lord Jesus Christ is the same God who created man and woman, who established marriage, and who redeemed Israel through the Exodus, foreshadowing the redemption of believers through Christ. The Lord Jesus’ concept of God as Father contained a truth not characteristic of the Old Testament, but yet not negating any Old Testament teaching about God.

The grand medieval bestiary: animals in illuminated manuscripts

As the 587 colorful images in this magnificent volume reveal, animals were a constant - and delightful - presence in illuminated manuscripts throughout the Middle Ages. Many proto-zoological illustrations, of great charm but variable accuracy, are found in the bestiaries, or compendiums of animal lore, that were exceedingly popular in the twelfth and thirteenth centuries. But animals are depicted in every other sort of illuminated manuscript as well, from the eighth-century Echternach Gospels, with its geometrically schematized symbols of the Evangelists, to the early fifteenth-century Tres Riches Heures du Duc de Berry, with its famously naturalistic scenes of peasant and aristocratic life. In his insightful opening chapters, the noted art historian Christian Heck explains that the prevalence of animals in illuminated manuscripts reflects their importance in medieval thought, an importance due in part to the agricultural society of that age, in which a variety of species-and not just docile pets-were the daily companions of man. Animals also had a greater symbolic significance than they do today: in popular fables, such as those of Reynard the Fox, they held up a mirror to the follies of mankind, and on the religious plane, they were understood as an integral part of God's creation, whose attributes and behaviors could be taken as clues to His plan of salvation. The main part of the book explores the complex and fascinating iconography of the individual creatures most frequently depicted by medieval miniaturists. It is arranged in the manner of a proper bestiary, with essays on one hundred animals alphabetized by their Latin names, from the alauda, or lark, whose morning song was thought to be a hymn to Creation, to the vultur, which enjoyed a certain respect due to its impressive appearance, but whose taste for carrion also made it a symbol of the sinner who indulges in worldly pleasures. The selection includes a number of creatures that would now be considered fantastic, including the griffin, the manticore, and of course the fabled unicorn, tamable only by a gentle maiden. Not merely a study of art history, The Grand Medieval Bestiary uses a theme of timeless interest to present a panorama of medieval life and thought that will captivate even the most sophisticated modern reader.

Waiting on the Holy Spirit (Acts 1.4): Extending a Metaphor to Biblical Interpretation

This article seeks to extend the Pentecostal practice of ‘waiting on the Holy Spirit’ to biblical interpretation: to wait on the Spirit is to await the filling of the Spirit to illumine Scripture’s witness to God’s plan of salvation in a way impossible otherwise. Support for this idea is retrieved from a study of the risen Jesus’ parting instruction for his apostles to await the Spirit’s baptism in Jerusalem (Acts 1.4), which considers Luke’s narration of this event in its compositional and canonical settings.

Ecclesia de Trinitate

AbstractThis paper addresses the foundations of the Church systematically as it originates in the Triune God's plan of salvation. The Church is an extension of the missions of the Son and Spirit in history. Analogies are invoked to help ground the nature and the mission of the of the Church. The paper further explores the implications of Ecclesia de Trinitate in light of Vatican II, the visible and invisible missions of the Son and the Spirit, the role of Mary and the multi‐religious context.

Privačių apreiškimų santykis su dieviškuoju apreiškimu

The teachings of the Church declare that public Revelation is true and, if understood correctly, faultless. In Christianity the basis of faith, life, thought and action of believers is the incarnated mystery of Jesus Christ. In brief, the Revelation is the God’s revelatory action dedicated to all mankind, captured in the Bible which consists of two parts Old and New Testaments. God entrusts His Revelation to words of gospellers who represent the meaning of His will. God Himself chooses and calls people whom He entrusts to reveal events in the context of the Salvation. The Spirit of Jahweh embraces a human- being, adopts his heart and makes him the tool of godly will. Thus the Revelation consists of both the events and the explanatory comments. The meaning of the events becomes clear when it is explained. In principle, the word of revelation is dynamic – acting and lively, which makes the salvation real by proclaiming it and promising it at the same time. In the New Testament the Revelation is the free factor of the infinite God’s love, which He allows to know Himself through the incarnation and reveals the plan of Salvation that He had since the beginnings through Jesus Christ. This Godly action is carried out through Christ’s and apostles’ outer legacy of and through the inner existence and action of the Holy Spirit. The God’s Revelation in the Holy Script is for all people and all times. It is necessary to accept it and believe in it. Thus, there is no need to wait for any new revelation till the second coming of Christ. The authoritativeness of private revelations differs from the Divine Revelation in principle. The latter demands faith in Him through human words, as well as intercessions of the community of the Church God Himself speaks to us. The certainty that God Himself speaks through the Revelation guarantees people that there is Truth in Him. [...]

Cierpienie i radość w duchowości św. Urszuli Ledóchowskiej

In St. Urszula Ledóchowska’s thought a question of joy and suffering belongs to the whole relationship between man and God. Following via affective meditation Christ’ life she shows that human and religious problems can be placed in a perspective of heavenly joyfulness to be transformed according to a plan of salvation and a mystery of the Cross. As a consequence the problem of suffering is revaluated in the spirit of supernatural love and next it determines a conception of penance and asceticism. Warned about danger of subjectivism man is called to unite his difficulties and tasks with Jesus to experience plenty of their theological values that is a place of God’s revelation, manifestation of love, a merit, a reward and gladness. The joy is characterized by permanence and independence from outer factors. This attitude of God’s child results in apostolate wherein serenity of soul together with a smile are effective means of Christian witness as well signs of the union with God. The conception of transformed joy and the apostolate of smile make a sanctifying way distinguished by both its depth and attractiveness.

The Aetiology of Business Crisis: A Simple Paradigm for a Complex Casuisitic

Conclusion: The study and consequently the understanding of business crises requires the aetiology of the situation. To find the causes which have led to insolvency. This is an arduous job because the decisions that are responsible for this often do not appear. The derivations must be understood. That is, the way in which those decisions which brought about the insolvency have been disguised with rationality and logic when frequently they were non-logical (which does not mean illogical, but that they were logical but not with respect to the formal objective but rather to a private objective being personal and pertaining to the decision makers themselves). Only in this way is it possible to perform an adequate analysis of the crisis and be able to evaluate the possible ways out of the crisis even if before causing damage and greater frustrations a prudent liquidation is indicated - which might then allow for the eventual reuse of productive structures. In some cases the analysis of the causes (from the derivations if there were any or from the unavoidable insolvency, remaining rational, which is the other option) can recommend solutions that people will consider better than the frustrating and illogical fantasies typical in moments of insolvency.This is why aetiology is the essential task in this paradigm, even if it appears to be a paradox. Each case of crisis requires the causes to be known. In a previous work, cited earlier, we showed that in the court files in cases of insolvency the “reasons for the crisis” are generally grouped as financial. However, this is a “legal reality,” more than anything else it is an autopsy. It is about evaluating if the company can come out of the crisis, This is why the causes are studied. It is tiresome and complex, but necessary.The paradigm of business crises is a part of a paradigm of management. It begins with the analysis of the causes of crisis. The preparation of the plan of salvation then follows, and from here it returns to classical management theory with the end of the crisis and the beginning of the new cycle.

Wizja postępującej reformacji w Prusach w oczach dominikanina Szymona Grunaua (*1455–1465/1470 – †1529/1530)

The vision of the progressive Reformation in Prussia in the eyes of the Dominican Simon Grunau (*1455–1465/1470 – †1529/1530)The author examines exempla included in The Prussian Chronicle written by a Dominican Simon Grunau in the years 1517–1529/1530 in Gdańsk and Elbląg. The work allows us to see the dynamics of the change in outlooks on life represented by the Gdańsk Dominicans in the face of the approaching Reformation. The devil – the most popular hero of exempla included in the chronicle – is a figure thanks to which we can observe the developing pessimism of the Dominican towards the history of Prussia. The functions held by the devil and the range of its powers were changing as the number of the Reformation’s supporters became bigger and violence towards mendicant orders developed. The account of Simon Grunau is personal and emotional. In the records of The Chronicle concerning the 1520’s the figure of the devil accompanied humans every day. The devil stopped being an element of God’s salvation plan, but it got out of the preachers’ control and, supported by the Lutherans – led the beloved Prussian land and the city of Gdansk to doom. The last parts of the chronicle provided abundant evidence that all inhabitants were facing certain death. The stormy changes in the 1520s – social revolutions and the Reformation – led Grunau to conclude that Prussia was governed by the devil.