Silence is a Woman's Glory
The title of this post is an exact quote from Aristotle's Politics 1.1260a. Aristotle himself quotes a poet. Here are his exact words: 'All classes must be deemed to have their special attributes; as the poet says of women, 'Silence is a woman's glory,' (γυναικὶ κόσμον ἡ σιγὴ φέρει) but this is not equally the glory of man.'
These ideas are part of the Athenian stock and used by Aristotle in his argument on the virtues in the state. He explores the differences and common ground between men, women, slaves in the larger context of the virtues of the ruler.
It can be seen that these affirmations are echoed and shared in what Paul writes several centuries later in 1 Corinthians 11:7 and 14:34. Phrases like 'the woman is the glory of man,' and 'they are not permitted to speak' are part of the similar stock of ideas peculiar to the hellenistic vision, about the life in the city/state, as we have it in Aristotle.
These ideas are part of the Athenian stock and used by Aristotle in his argument on the virtues in the state. He explores the differences and common ground between men, women, slaves in the larger context of the virtues of the ruler.
It can be seen that these affirmations are echoed and shared in what Paul writes several centuries later in 1 Corinthians 11:7 and 14:34. Phrases like 'the woman is the glory of man,' and 'they are not permitted to speak' are part of the similar stock of ideas peculiar to the hellenistic vision, about the life in the city/state, as we have it in Aristotle.
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The Son from Above
This paper is in the area of New Testament Christology. It is a comparison study on some of the main christological texts, namely, Philippians 2 and John 1. The main Christological outlook of New Testament is present in these texts, so this study will help in understanding of what we have in this area of New Testament study. These samples illuminate the concepts and the contexts in which New Testament tackles this subject. The area covered is large, Pauline and Johanine communities at worship and reflection. I will approach them in the accepted historical order of their writing: Philippians 2 and John 1. I will focus on their specific outlook, their relationship with the supposed intended setting, their common ground, and their particularities. The purpose of this paper is to explore the variety of ways in which Christ was seen and integrated in the early Christian matrix.
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Philippians 2.5-11 - The Christ event and life as a citizen
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Paul and his Travels: from Perga to Antioch of Pisidia
Next episode (Acts 13.13-52) is crafted by focusing on Paul and the recurring ways of his ministry (Barrett 1994, 625). The others are described as ‘his companions’ (οἱ περὶ Παῦλον), and from among them John left them and returned to Jerusalem, but they went on. We have a movement from geography, to dedication for mission, to a service in synagogue. From that service the focus is on the sermon Paul delivers as they are invited to have a ‘word of exhortation’ (λόγος παρακλήσεως). The people in the synagogue are a mixture, as Paul mentions at the beginning of his word: Israelites and others who fear God (οἱ φοβούμενοι τὸν θεόν). We have a long sermon on the way God dealt with his people: from the election, to Exodus, wandering through wilderness, giving them the land of Canaan; judges, monarchy and Messiah. Four names are mentioned in this overview of Jewish history: Samuel, Saul, David and Jesus; a prophet, two kings, and a Savior. Saul is removed but David is a man after God’s heart and from his seed will come the Savior of Israel. Read More...
Paul and his Travels: from Antioch to Cyprus
Paul was called by the resurrected Christ to be his apostle to the Gentiles but now the Church in Antioch is guided by the Spirit to send him, together with Barnabas, in this mission to Gentiles. Thus, the call of Christ is working together with the commissioning of the Church in someones life and ministry. We know things about the ministry in Antioch; prophets and teachers (προφῆται καὶ διδάσκαλοι) are mentioned. Are they the leadership of the Church? Perhaps not, but the mention to them it is sufficient to say that, very early on, there were such ministries/groups. Read More...
Jurnal teologic 13.1 (2014)
31/May/2014 07:11 Filed in: New Testament | Church Fathers | Reformation | Modernity | Culture | Theology | Discipleship
SABOU, Sorin. ‘Human Nature and Moral Principles.’ Jurnal teologic Vol 13, Nr 1 (2014): 5-16.
Baptist Theological Institute of Bucharest; Liberty University
Abstract
In broad general terms human nature matters to which moral principles we should endorse. Moral and political principles exist for the good of human persons. There is a link between our basic abilities as humans and the moral and political principles we endorse. Our basic abilities to live, love and choose should inform our judgments for preserving and fostering life, love and liberty.
Keywords: human nature, ethics, moral principles, abilities
Love as the Sign of New Life in New Testament
Love is a fact of life. People are able to love. When people are in love they are captivated and they are totally for something or someone. That attitude is seen by others. Love is something that is recognized as such by other people. The New Testament writings speak about love. The main family of words for love are phileō and agapaō. They are used almost interchangeably, but there are some differences.
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