Ethics of prayer and work in 1 and 2 Thessalonians

Loba-Mkole, Jean-Claude

doi:10.4102/hts.v69i1.2056

Cited by 2 publications

(2 citation statements)

References 12 publications

(6 reference statements)

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“…Bagi Paulus, pemimpin yang bekerja keras adalah teladan hidup yang benar bagi jemaat Tesalonika. 28 Mereka bekerja karena dimotivasi oleh kedatangan Yesus yang kedua (παρουσία, 5:1-11) dan bukan karena antusiasme eskatologis yang menyebabkan kemalasan.…”

Section: Paulus Dan Jemaat Tesalonikaunclassified

Penghargaan pada Kerja Tangan dalam 1 Tesalonika 4:9-12

Alam

2022

JTKI

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In his first letter to the Thessalonians, Paul wrote three main problems based on Timothy’s reports (1Thess 3:6). For the second problem, Paul discusses it with the technique of captatio benevolentiae. Paul first commended the Thessalonian way of life. For Paul, the Thessalonians had retained a distinctive Christian virtue, namely φιλαδελφία. Paul wrote the proof, “And indeed ye do it toward all the brethren which are in all Macedonia” (1Thess 4:10). Out of praise, Paul later turned his letter into exhortation. Paul asked the Thessalonians “to be quiet, and to do your own business, and to work with your own hands” (1Thess 4:11). By using social and lexical approaches in interpreting 1 Thess 4:9-12, the writer finds the main focus of the second problem. Paul actually wanted to direct his advice to few Thessalonians who were able to work but chose not to work and instead depended on others. Paul refers to them as ἀτάκτοι. For Paul, they had damaged the reputation of the church in the eyes of τοὺς ἔξω by being a parasite and a burden to the rest of the Thessalonians.

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Section: Paulus Dan Jemaat Tesalonikaunclassified

Penghargaan pada Kerja Tangan dalam 1 Tesalonika 4:9-12

Alam

2022

JTKI

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“…The conclusion of an intercultural construction may summarise the points of similarity and dissimilarity between an original biblical culture, an ecclesial culture and a contemporary culture, as well as providing a way forward for the target culture, indicating the epistemological and ethical values of suggestions made (cf. Loba-Mkole 2013a, 2019a, 2020a.…”

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confidence: 99%

Intercultural constructions of the New Testament: Epistemological foundations

Loba-Mkole

2021

HTS Teologiese Studies/Theological Studies

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The present study discusses epistemological foundations of intercultural constructions of the New Testament in Africa. Before embarking on this discussion, it documents the history and procedures of this interpretive tool. In Africa, the intercultural method emanates from the paradigm of inculturation coupled with reconstruction. It has already embraced biblical exegesis, translation studies, canonical criticism and ecological hermeneutics.Contribution: The insights of the article ‘Intercultural constructions of the New Testament: Epistemological foundations’ pertain firstly to the description of the method of intercultural constructions, taking stock of its emergence, development, procedures, and epistemological foundations in both African and international theological circles. Secondly, the study has specifically established the following epistemological foundations of the intercultural method: interculturality as the cradle of the New Testament corpus, an existential mode, an interpretive paradigm, and interaction with a triple hexagonal dimension. The latter includes a triple pitfall (to avoid), a triple frame of reference, a triple epistemological privilege, a triple epistemological value, a triple ethical value, and a triple cultural position.

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Ethics of prayer and work in 1 and 2 Thessalonians

Cited by 2 publications

References 12 publications

Penghargaan pada Kerja Tangan dalam 1 Tesalonika 4:9-12

Penghargaan pada Kerja Tangan dalam 1 Tesalonika 4:9-12

Intercultural constructions of the New Testament: Epistemological foundations

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