The evil of humanity’s inhumanity to fellow humans via the act of oppression is pervasive across human societies. This evil will continue unabated because of the inherent evil inclination of the ...benefiting perpetrators. The lamentation in Ps 73 reveals the enigmatic irony of divine theodicy, an apparent contradiction of divine promise vis-à-vis prevailing orchestrated oppression in society. The empirical paradox of life unavoidably poses the question: “why should someone happily celebrate the plight of the disadvantaged ‘other,’ becoming emotionally insensitive, oppressing fellow humans against good conscience, simply because the oppressor is in position of privilege in society?” This is the aching question many oppressed Nigerians are constantly asking. This article comparatively resonates the emotional torture of the psalmist consequent upon the disadvantaged economic status vis-à-vis the oppressed economic, political, religious, social, and psychological condition of many Nigerians today. https://doi.org/10.17159/2312-3621/2022/v35n3a4
The evil of humanity's inhumanity to fellow humans via the act of oppression is pervasive across human societies. This evil will continue unabated because of the inherent evil inclination of the ...benefiting perpetrators. The lamentation in Ps 73 reveals the enigmatic irony of divine theodicy, an apparent contradiction of divine promise vis-à-vis prevailing orchestrated oppression in society. The empirical paradox of life unavoidably poses the question: "why should someone happily celebrate the plight of the disadvantaged 'other, ' becoming emotionally insensitive, oppressing fellow humans against good conscience, simply because the oppressor is in position of privilege in society?" This is the aching question many oppressed Nigerians are constantly asking. This article comparatively resonates the emotional torture of the psalmist consequent upon the disadvantaged economic status vis-à-vis the oppressed economic, political, religious, social, and psychological condition of many Nigerians today.
This article focuses on the dialectical encounter of the cataphatic and apophatic spirituality paths which are by psalmist based on “why” and Meister Eckhart on “without why” in responding to the ...reality of life, especially amid suffering. For the psalmist, the where, why, and when questions arise not from doubt but from Yahweh’s steadfast love (ḥesed). Even though the psalmist and Eckhart have different perspectives, the dialectic leads to discovery of the other side of God’s face, namely Deus absconditus, the absent God. The dialectically contributed theologically to the form of discovering mystical spirituality amid the agony. At the same time, this enlightens Christians about a mystical path that the face of God can be found not only in Immanuel but also in Deus absconditus; God’s presence is through His absence.Abstrak. Artikel ini berfokus pada perjumpaan dialektik jalan spiritualitas katafatik dan apofatik oleh pemazmur yang mendasarkan pada “mengapa” dan Meister Eckhart pada “tanpa mengapa” dalam menyikapi realitas kehidupan, terkhusus di tengah penderitaan. Bagi pemazmur, pertanyaan di mana, mengapa, dan kapan, bukan muncul dari keraguan melainkan dari keyakinan pada kasih setia (ḥesed) Yahweh. Sekalipun pemazmur dan Eckhart memiliki perspektif yang berbeda, namun dialektika tersebut menuju pada penemuan sisi lain wajah Allah, yaitu Deus absconditus, Allah yang absen. Perjumpaan dialektik tersebut memberikan kontribusi secara teologis berupa penemuan spiritualitas mistik di penderitaan. Ini sekaligus memberikan pencerahan bagi orang Kristen tentang jalan mistik bahwa wajah Allah dapat ditemukan tidak hanya pada Immanuel melainkan juga pada Deus absconditus; Allah yang hadir melalui ketidakhadiranNya.
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.
U ovom se radu promišlja korelacija pojmova osobno i privatno u kontekstu osobne i privatne pobožnosti biblijskog psalmista. Elementi antropologije (srce, duša, lice) ovdje zauzimaju prvorazredno mjesto, posebno uvidom u biblijsko korištenje pojmova lice i duša (פנה i נפש) (panah i nefeš), što uvelike korenspodira grčkom pojmu προσοπων (prosopon) – osoba, persona (engl. person). Autori ustrajavaju na distinkciji pojmova osobno i privatno, ali prepoznaju uzajamnost i međuovisnost para: osobno - privatno. Primjereno ovom radu, autori se referiraju i na tekst svetog Pavla u njegovoj Himni ljubavi (1 Kor 13), gdje se zorno ističu aspekti osobnog i privatnog u dvojakoj ulozi, kako pasivnog tako i aktivnog aspekta pojedinca (subjekta). Rasprava rada slijedi mnogogodišnje diskusije i propitkivanja vezane uz distinkciju osobnosti i privatnosti, ali dodaje i svoj obol glede osobe i osobnosti, subjekta i subjektivnosti, ovdje u kontekstu biblijskog psalmista.
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 longterm debates over the nature of the subject, its personality, and its privacy.
God in Ghanaian Pentecostal Songs Quayesi-Amakye, Joseph
Journal of pentecostal theology,
2013, Volume:
22, Issue:
1
Journal Article
Peer reviewed
This essay is about implicit ideas of God in Ghanaian Pentecostal songs. It examines and discusses some selected songs or choruses sung by Ghanaian Pentecostal churches. Today these songs have ceased ...to be the prerogative of the Pentecostals; they are sung by all: Christian and non-Christian. The songs I examine in this paper reveal Ghanaian Pentecostal understanding and interpretation of the being and nature of God. The paper aims at demonstrating the naturalness of Ghanaian Pentecostal songs. It also reveals the synthesis of the Akan primal worldview and biblical understanding in the Ghanaian Pentecostal concept of God. Yet this paper demonstrates that Ghanaian Pentecostals show a clear discontinuity with the primal worldview when they subvert the mediatorial and salvific roles of the traditional deities and spirits with those of Christ and the Christian God.
In this work, the author approaches the Psalms of David from the standpoint
of poetical-religious biography and, simultaneously, indicates how one
personal historical and theological experience takes ...on a poetic form.
Chronologically arranged biographical moments of the poet’s existence are
interpreted not only in the biographical sense, but in a theological and
hagiographical one, as well. The search for the interpretative context of
the author’s personality, of which the psalms are only an exciting imprint,
represents one of the main goals of this scientific study. It was
particularly interesting to find adequate answers to the questions: How did
David experience God? What was his overall vision of God? In what kind of
poetic images and with what theological meaning? How does this vision
illuminate the entire life of the poet? The end result of this research
displays an expression of one authorial poetically sculpted will,
interpreted in its developmental form, which contributes to a better
understanding of David’s poetic procedure.
U ovom radu autor pristupa Davidovim psalmima sa stanovišta poetsko -
religiozne biografije i, istovremeno, ukazuje kako jedno lično povesno i
teološko iskustvo poprima pesnički oblik. Hronološki poređani biografski
trenutci pesnikove egzistencije protumačeni su ne samo u biografskom smislu,
nego i u teološkom i hagiografskom. Traganja za interpretativnim kontekstom
autorske ličnosti, u kojoj su psalmi samo njen uzbudljivi otisak, jedan je
od glavnih ciljeva ove naučne studije. Osobito je bilo interesantno naći
adekvatne odgovore na pitanja: Kako je David doživljavao Boga? Kakva je bila
njegova sveukupna vizija Boga? U kakvim poetskim slikama i sa kakvim
teološkim smislom? Kako ta vizija osvetljava ceo pesnikov život? Kao krajnji
rezultat istraživanja prikazano je ispoljavanje jedne autorske poetske
oblikotvorene volje interpretirane u razvojnom obliku, što doprinosi boljem
poznavanju Davidovog pesničkog postupka.
PSALAM 92 (93) Štambuk, Ivan
Služba Božja,
05/1964, Volume:
4, Issue:
3
Web Resource
Open access
I ovaj je Psalam bez naslova. Analizirajući ga ipak možemo zaključiti da spada među psalme posvećenja šatora ili hrama. Analiza, naime, dolazi do sljedećeg zaključka: Yahweh je postao kraljem svoga ...naroda, koji će imati najveću korist.
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