Search

Barry J. Beitzel is Professor Emeritus of Old Testament and Semitic languages at Trinity Evangelical School in Deerfield, Illinois. He has a special interest in Near Eastern geography. He also has authored The New Moody Atlas of the Bible (Moody Press, 2009). The present work with its interest in geography falls into a similar category. This volume deals with the locations mentioned in the four canonical gospels and partially feels almost like a travel guide to Israel. It makes the life of Jesus visual and enables the reader to experience the foot-steps of Jesus.

What does socio linguistic tell us about the circumstances of the Gospel of John and Johannine writings in general?

Financial aspect of the fall of the end time Babylon

Tko je bio stvarni povijesni Isus?

Ovaj rad obrađuje pitanje svećenstva svih svetih na primjeru crkvenog konflikta iznesenog u 3. Ivanovoj poslanici. Pisac u 3. Ivanovoj opisuje socijalnu dinamiku borbe za vlast unutar crkve kojoj piše. U ovoj poslanici predstavljena su dva modela ponašanja koji dominiraju crkvenom zajednicom: gostoprimstvo i patronat. Gostoprimstvo je kao horizontalni model preporučeno za strukturiranje odnosa unutar crkve, dok je patronat kao vertikalni model predstavljen u izrazito negativnom tonu. Koncept svećenstva svih svetih zahtjeva horizontalni model. Gostoprimstvo kao horizontalni i recipročni odnos jednakih unosi pozitivan duh u crkvenu zajednicu i doprinosi njenom napretku. Stoga je kršćanin pozvan učiniti gostoprimstvo svojim načinom života.

U današnjem svijetu osjećamo nedostatak trajnih vrijednosti, a sve se svodi na materijalno i prolazno. Autor ovom knjiga pokazuje kako Kristove vrijednosti iznesene u novozavjetnim evanđeljima unose novu kvalitetu u svakidašnji život pojedinca. Knjiga je uvod u kršćanstvo i Kristovu misao, a cilj joj je biti vodič za pravi poredak životnih vrijednosti.

Knjiga uvodi u svijet Ivanovog Otkrivenja i daje ključ za njegovo dekodiranje. Uvodnog je karaktera, a obrađuje ključne teme Otkrivenja, dajući time jednu zaokruženu sliku Ivanove namjere i poruke originalnom slušateljstvu.

How to get involved in a church community? Luke discusses a problem of indifferent members of the time of Jesus. What is Luke's message?

Knjiga uvodi u svijet Ivanovog Otkrivenja i daje ključ za njegovo dekodiranje. Uvodnog je karaktera, a obrađuje ključne teme Otkrivenja, dajući time jednu zaokruženu sliku Ivanove namjere i poruke originalnom slušateljstvu.

Članak razmatra razumijevanju jezika religije na primjeru biblijske knjige Otkrivenje. S obzirom na mnoga međusobno proturječna tumačenja ove knjige tokom povijest, postavlja se pitanje postoje li smjernice koje bi nam pomogla u njenom razumijevanju. Autor predlaže da razumijevanje jezika Otkrivenja ovisi o tri metodološka elementa: 1. Prepoznavanje situacije originalnih primatelja – situacija ugroženosti vjerskih sloboda ; 2. Ukorijenjenost u Starom zavjetu – jezik Božjeg vodstva u prošlosti ; 3. Isus Krist kao fokus Otkrivenja. Ova tri elementa imaju za cilj pomoći nam da ne odemo u stranputice i fanatizam tipičan za tumače knjige Otkrivenje. Čitajući Otkrivenje sa ova tri elementa u mislima imamo dobar temelj putem kojeg će ova knjiga govoriti i nama danas i biti nam na osobni blagoslov.

Problem: This investigation focuses on social dynamics in the third Epistle of John. In the context of 3 John hospitality and patronage seem to be opposed as two non-compatible models of behavior. In what sense they are different and what makes them non-compatible in a church setting is the main focus of this investigation into the social dynamics of 3 John. Method: A social approach is utilized in this investigation for the purpose of understanding the social environment, value system, and circumstances that shaped the events of 3 John. I first collect evidence to explain the ancient customs of hospitality and patronage in order to create a model for each. In the final step I contrast the two models. This exercise helps to visualize the differences and non-compatibility between the two models. Results: Hospitality is a host-guest relationship between non-kin individuals, who deferentially alternate their roles by practicing balanced reciprocity, which brings them into a state of equality. On the other hand, patronage is a reciprocal patron- client relationship based on social inequality of the parties involved, where the patron uses his power to benefit his client as well as to benefit himself through that relationship, and the client looks for ways to satisfy his own needs, while being of use to his patron. Genuine ancient hospitality included an element of subordination of the host to the guest, as well as deference of the parties to each other. On the other hand, patronage selfishly exploits another person and intends domination. Conclusion: In 3 John, Gaius has modeled hospitality and is encouraged to continue doing so. On the other hand, Diotrephes has followed patronage and his actions are condemned. The Elder wants to help avoid all the conflicts and power issues that result from the inequality inherent in patronal relationships. That is why he recommends genuine Christian hospitality as a relationship of equality which increases networking, cultivates deference of the parties involved, and produces a healthy local church. In that sense 3 John presents the model of hospitality versus the model of patronage.

How to move divided church to unity? 3 John presents a horizontal model of equals instead of a vertical model of non-equals. Practicing a model of equals brings unity and progress into a church community.

In dieser Diplomarbeit geht es um eine Untersuchung der Aussage des Paulus in 1. Kor 9, 19-23. Zuerst wird der Hintergrund dieser Aussage untersucht. So beginnt die Arbeit mit einer historisch-soziologischen Untersuchung der Gemeinde Korinth. Danach wird der Kontext untersucht, in dem die Aussage steht (1. Kor 8 - 10). Es wird festgestellt, daß es im ganzen 1. Korintherbrief und auch im Kontext von 1. Kor 8 - 10 um Gemeindestreitereien und um die Bemühungen des Paulus, sie zu beenden, geht. Damit ist die Aussage in 1. Kor 9, 19 - 23 kein Missionsgrundsatz, sondern ein Grundsatz für die Wiederherstellung der innergemeindlichen Einheit. Im Kontext von Kapitel 9 wird Paulus Inkonsequenz vorgeworfen. Er paßt sich allen Parteien im Streit an, geht auf alle ein und gibt allen teilweise recht. Daraus ergibt sich in 1. Kor 9, 22 der von Paulus zitierte Vorwurf seiner Gegner, „allen alles“ zu sein. Danach wird in der hellenistischen und jüdischen Umwelt nach Einschätzungen für ein angepaßtes Verhalten gesucht. Es wird festgestellt, daß solch ein Verhalten positiv bewertet wurde, wobei schnell der Vorwurf erhoben wurde, eigene Vorteile zu suchen. Anschließend wird der Kontext von 1. Kor 9, 19-23 im Blick auf die Argumentationsweise des Paulus untersucht. Es wird festgestellt, daß es Paulus bei seinem angepaßten Verhalten nicht um eigene Vorteile geht, sondern um die Gewinnung der Gemeindeglieder für die Wiederherstellung der innergemeindlichen Einheit. Abschließend wird nach Vergleichspunkten für die in 1. Kor 8 - 10 dargestellte Argumentationsweise des Paulus gesucht. Es wird festgestellt, daß Paulus innerhalb des 1. Korintherbriefes mehrmals auf vergleichbare Weise argumentiert. Dieses Ergebnis bestätigt und bekräftigt die zuvor gemachte Deutung von 1. Kor 8 - 10.