Latest Submissions

• Loading...

  Item type:Item,

  God's holiness in Leviticus and Isaiah : a biblical response to Hinduism

  (Adventist International Institute of Advanced Studies, 1990-05) Fanwar, Wann Marbud

  Show more

  In recent "dialogue" has served as a watchword in the encounter between Hinduism and Christianity. To bring such dialogue several approaches have been developed. Yet the scope of this faith encounter leaves room for additional approaches to be explored. This thesis suggests that one such alternative is the Biblical-Motif approach beginning the dailogue froma a particular theme of Scripture. The motif featured in this study is the holiness of God. In the Old Testament the concept of holiness is expressed by the root word ErliT whose primary meaning is that of separation. God is holy because he is totally separate from the world in nature and character. Whatever is considered holy outside of God is so because it has been separated from the realm of the world and incorporated into God's sphere. This motif of God's holiness is viewed from a specific perspective, the books of Leviticus and Isaiah. It is shown that these two books display a strong affinity regarding the concept of God's holiness. Both reveal that the holiness of God is an overrding concern of the authors. They display this concern in a manner that complements each other. The holiness of God, as presented by Leviticus and Isaiah, comprises three components: (1) holiness implicit in objects, sites, times, and persons; (2) holiness explicitly stated by the use of a holiness self-predication formula, direct divine statements, or an epithet; and (3) holiness which has implications for God's people and call upon them to be a holy people whose entire lifestyle is holy. A similar awareness and stress of the holiness of God is also evident in Hindusim. This can be seen both in Hindu thought as well as religious practices. God or Brahman is seen as the Holy One par excellence and it is believed that his holiness is manifested in things, places, and the Scriptures. The concept of holiness also undergirds the understanding of varna and ashrama. This sense of the holy is clearly displayed in Hindu dharma in the form of worship, cleansings, pilgrimages, sacraments, and the sannyasa idea. The quest for holiness is seen as a quest for moksha. The goal of life is to realise God and be free of embodiment. Becoming one with the divine is equivalent to attaining the holy. The two quests are one and the same. All of Hinduism is geared to fulfilling this quest. When the biblical and Hindu teachings are compared, fundamental differences appear, also common grounds for dialogue emerge. These common grounds are: (1) that God's holiness is all-pervasive, (2) that holiness originates in the divine, (3) that holiness is attainable, (4) that holiness is closely linked to salvation, and (5) that holiness must be personally experienced. The emphasis on God's holiness in the Bible finds a close parallel in Hinduism. This provides a bridge and a biblical response to Hinduism. Certain implications arise that will enhance the Church's ability to communicate the gospel. The ideas of cleanness and purity, personal holiness, corporate holiness, and lifestyle holiness provide points of contact between the biblical motif of holiness and its counterpart in Hinduism.

  Show more
• Loading...

  Item type:Item,

  Nurturing new Seventh-day Adventist converts from among the Moslems of Mindanao

  (1990-05) Abdulmajid, Abdulmusin S.

  Show more

  One of the major concerns in the gospel ministry today is the problem of apostasy. Over the years various strategies have been proposed to lessen backsliding. Large sums of money have been and are being spent to win people to Christ. Energy, effort, and time must be expended for each person won to Christ and the church. This study deals with nurturing new Seventh-day Adventist converts from among the Moslems of Mindanao. The dissertation consists of four parts: presentation, analysis, interpretation, and pastoral action. PART I: PRESENTATION Nur Mapantao was a Moslem who attended a gospel and health seminar conducted by Seventhday Adventist pastors and laymen. Nur's interest led him and his family to join the Adventist Church through baptism. But later clue to apathy and lack of concern on the part of other church members and the district pastor's failure to nurture them, the Mapantao family left the Church. Clrapter 2 provides the introduction to the stduy. Chapter 3 reviews related literature on the history, culture, and people of autonomous Moslem Mindanao, as well as Christians reaching out to Moslems. PART II: ANALYSIS The Moslem Filipinos have distinct socio-cultural, psychological, and religious values. The traditional way of life and kinship ties are very strong. Maranao maratabat and Tausag addat often cause troubles and bloodsheed among Moslem groups and also between Moslems and Christians, including strangers. The Moslem faith is anchored in belief's and practices. Moslems believe in Allah (God), the Qur'an, and Islam. Daily prayer at the mosque is an important part of religious practice. Present religious practices of the Moslems of Mindanao are to a certain extent pagan in origin; they are part of what is termed folk Islam. PART III : INTERPRETATION The interpretation part examines the core pastoral-theological problem of nurture of Moslem converts. Four sub-issues are studied. Enemies are to be loved even when they are unloving. Theologians and Christian writers agree that to love enemies means to respect them as persons created by God despite their being unrespectful, to love them as Christ loved his enemies. This leads to forgiveness, respectful treatment, and concern for an enemy's welfare, both present and eternal. A theology of nurture and discipling care based on the teaching of Jesus in the New Testament is formulated. This theology is based on the great commission to evangelize and to make diciples, which reflects God's eternal purpose that all people everywhere have the opportunity to become disciples of Jesus Christ. The commission, "to make disciple," is to make people followers of Jesus Christ. These people are taught and nurtured in the faith. In turn they go out to make disciples. In other words, after the disciple receives training from the master teacher he is able to produce other disciples. This refers to a wide reange of activities that enable the disciple to grow. The pastor is God's representative on earth; his task is to provide nurture and discipling care for new believers in Christ. Pastors can make use of their time in training lay people, organizing and conducting small group meetings. Lay participation and involvement in nurture and discipling care is indispensable. PART IV: PASTORAL ACTION The outcome of the pastoral and theological interpretation reveals that spiritual babies have basic needs. Their needs should be met for them to grow. The united effort of pastors and laymen can provide new converts nourishment, protection, and training. One-on-one contacts and small groups.

  Show more