Teolgía

The Evangelical Christian Church in Timor (GMIT) has had a policy regarding full-time teaching positions since 1999. However, in 2010 a new policy was born on teaching positions that are periodically elected. The purpose of this research is to find out 1). The rationale behind the GMIT Synod's decision on the periodically elected church teaching position. 2). The relevance of teaching positions at GMIT and Calvin's views on teaching positions and teaching ministry. With a qualitative approach, the research results found regarding the rationale for the birth of the new policy are as follows: 1). Teaching positions are not only for those who have a PAK or Theology background because service positions in GMIT refer to the ecclesiology principle of institutional principles, namely the principle of priesthood and believers and ecclesia reformata semper reformanda 2). GMIT is faced with minimal financing capacity, so the absorption capacity of the little church is limited. 3). Man...

Humanos: Por muchos años, la sociedad ha sido parte de un constante
llamado de la evolución, de integrar nuevos recursos tecnológicos como parte subyacente de lo que entendemos que es parte de nuestras vidas y al mismo tiempo parte de aquello que entendemos que debe estar enfatizado a hacer posibilidades que, anteriormente, no se alcanzaban en su máxima potencia. En la virtud de este carácter hemos podido entender que, más allá de cualquier índole de la evolución de la biología, de la química y otros recursos de ciencias que hoy en día nos ha brindado múltiples factores. Factores de cambios que no se deja a la simple imaginación y tiempo que la naturaleza disponga, sino, tomar absoluto dominio de este y crear nuestro propio tiempo, nuestra propia evolución y vida de semejanza concreta.

The Evangelical Christian Church in Timor (GMIT) has had a policy regarding full-time teaching positions since 1999. However, in 2010 a new policy was born on teaching positions that are periodically elected. The purpose of this research is to find out 1). The rationale behind the GMIT Synod's decision on the periodically elected church teaching position. 2). The relevance of teaching positions at GMIT and Calvin's views on teaching positions and teaching ministry. With a qualitative approach, the research results found regarding the rationale for the birth of the new policy are as follows: 1). Teaching positions are not only for those who have a PAK or Theology background because service positions in GMIT refer to the ecclesiology principle of institutional principles, namely the principle of priesthood and believers and ecclesia reformata semper reformanda 2). GMIT is faced with minimal financing capacity, so the absorption capacity of the little church is limited. 3). Many teaching staff with a Christian religious education background prefer to be teachers in schools, so they have not given themselves fully to become church teachers, 4). The GMIT congregations are generally not financially able to finance a pastor and a teacher. According to the author, GMIT's policy regarding recruiting teaching staff who serve as teachers periodically is irrelevant to Calvin's view.

Se comenta equivocadamente que la Trinidad es una enseñanza tardía. Este testimonio de Tertuliano es de alrededor del año 213 D.C.; el de Teófilo, obispo de Antioquía por el año 180 d.C.; el de Cipriano, obispo de Cartago  es anterior 258 d.C.,  muy tempranos. Las citas son muy anteriores a los llamados "manuscritos más antiguos" (códices Sinaítico, Alejandrino y Vaticano) que datan entre 350 a 400 d.C.. Se encuentran varias referencias al texto completo de 1Juan 5:7; por lo que el texto original no es el de A, B, o א.  Se notó que circula sólo una pequeña parte de los textos; aquí una porción más grande. Fuentes: Migné y Schaff.

La verdad más importante en el cristianismo es que JESÚS ES DIOS; pero creer en esta verdad no es suficiente para que una persona llegue a ser salvo.  Se debe además definir que HOY Jesús está GLORIFICADO y que en ese único estado permanente = Jesús con TODOS LOS ATRIBUTOS DIVINOS. ¿Es fundamental/necesario para salvación el tener a ese JESÚS DENTRO DE UNO? = ¿Ser templos vivos de Jesús?  ¿Es esto nacer de nuevo? No se trata de ser simples observadores sino de una RELACIÓN PERSONAL, DIRECTA, PERMANENTE con el Señor. Veamos.

A la iglesia le ha sido delegada autoridad; no se trata de tener un nombre determinado ("...tienes nombre de que vives, y estás muerto. (Apocalipsis 3:1). El evangelio no son palabras sino poder (1Corintios 4:9); este poder está a plena disposición de cada templo vivo de Cristo Jesús. Aún dentro de la iglesia no están claras verdades esenciales: el misterio esperado por siglos es "Cristo EN vosotros" (el Espíritu Santo sólo exalta y entrona a Jesús Glorificado en cada templo). Entonces Jesús principalmente enseña a sus discípulos dos (2) verdades base: 1. Él es Dios, por lo que su breve humillación termina con la GLORIFICACIÓN DE SU CUERPO (la confesión del apóstol Pedro y la afirmación de Jesús).  2. ya no estaría al lado de los creyentes SINO DENTRO como templos vivos (la cena, la Pascua). Cuando vemos las prácticas de iglesias que pretenden representarlo, salta a la vista que no tienen ni idea del fundamento del cristianismo.

El entender el actuar del Espíritu Santo en cada templo vivo es vital. Nadie puede dar algo que primero no tiene ("...pero lo que tengo te doy" Hechos 3:6).

La iglesia de nuestro Señor se fortalezca y crezca más y más.

Saludos fraternos.

En el presente ensayo se esboza una definición teológica para la imagen de culto latinoamericana. Partiendo de la premisa de que esta imagen reivindica una agencia sacramental semejante a la que detenta la imagen cristiana prerrenacentista, en una primera parte se busca caracterizarla a partir de estudios históricos y culturales, para proceder, en una segunda instancia, a analizar su contenido teológico desde los enfoques de la teología del pueblo y la denominada teología de la imagen. A la luz de estas reflexiones, establecemos que la imagen de culto latinoamericana posee una naturaleza híbrida que se define a través de los siguientes binomios: hispana-amerindia, transitiva-reflexiva, y sensible-intelegible, cada uno de los cuales es examinado teológicamente.

One of Shukla's most striking points is his discovery of an etymological connection between the words 'Hebrew' and 'Bharat': "Hebrews and Rigveda: Let us first understand the real nature of the Rig Veda. As observed by Sri D.P.Mishra, "Both Devdasa and Sudasa belonged to the tribe of the Bharatas or T?tsu-Bharatas and won a number of victories over their Dasa and Aryan enemies. It is their wars and victories which have been repeatedly sung by their priests in the Rig Veda, and we have therefore no hesitation in naming it as (p.56) 'Bharata-Veda' or the Veda of the Bharatas and the Bharatas themselves as the Rigvedic Aryans. If the Rigveda supposed to deal with the entry of the Aryans into India, we would like to argue that it deals only with the entry of Bharatas ..." 34 [34. Studies in the Proto-History of India", D.P.Mishra, p.133]" (Shukla 1979, p.55) Further, "Bharata was the first king according to Jaina traditions" (Shukla 1979, p.56) "Now let us consider the word "Bharata'. This word is formed from the Sanskrit 'Bhara', which under the sway of the rule of vowelization (Prothesis), may assume the form 'Ibhar', 'Iber', 'Ibhray', 'Ibhri', 'Ibri', 'Ibrini' etc. which have been equated with the term Hebrew." (Shukla 1979, p.56) He then continues: "[T]he Hebrews may be related to the Rigvedic Aryan tribes of Bharatas ... In this way, we can confidently say that the statement 'Rigveda is essentially the Bharata-Veda', means that it is the 'Veda of the Hebrews'. It is hence no wonder to find close similarity between the Rigveda and the Holy Bible." (Shukla 1979, p.56) Intriguing is his statement that,"The famous V??akapi and some other allied saktas can be best understood and appreciated only in the form of the Book of Esther." (Shukla 1979, p,56) "Further discussion of the term 'Hebrew': We have mentioned earler that another meaning of the term Savitr (the Sanskrit form of the term Hebrew) is Brahma?a. Now let us consider the word 'Brahma?a'. f we remove the suffix 'mana' from this word, then it becomes 'Brah', which, if pronounced repeatedly, gives the word, 'Habra' which is nearer to the word 'Hebrew'. Also that, both the words, written without vowel signs, would give 'BRH' and 'HBR' respectively. The similarity is evident. It would be interesting to note another Sanrkrit word, 'vipra' (a synonym of 'Brahma?a') in the same connection. The word 'vipra' beomes 'Ipar' in colloquial Marathi. Now consider the word 'Ipar'. This word may assume the forms 'Iber' (p=b), Ibri, Ibhray, Ibrani etc. and, on being subjected to the reverse operations of the rules of prothesis and Anaptyxis in succession, would reduce 'Pr' to 'Prm', which we have already shown to be the [ other form ] of Hebrew'. This leads us to the conclusion that the Hebrews can be identified unhesitatingly with these Indian Brahmins who had migrated from India in the very early dawn of the Vedic period." (Shukla 1979, p.54) The rule of prothesis Shukla describes as the process of vowels developing before consonants, eg. Skt. rudhira, rajah, laghu, nr, nakha, naman which he claims led to Greek eruhtros, erobos, elakus, aner, onuch, onoma (ibid, p.44). The rule of anaptyxis is the insertion of vowel betwen combination of words (ibid, p.44). Also, in both Avestan and Avadhi Hindi, the words Manthara and Manthra are used, and not the Sanskrit mantra (Shukla 1979, p.47).

1976. The basic thesis of these papers is that the Hebrews represent an offshoot of Vedic Brahmins. It may be instructive to review Shukla's papers as they serve to illustrate the common origin of the Jews and Brahmins. As Shukla's papers are very difficult to obtain both within and outside India, and are virtually out of reach for laypersons, I am reproducing extensive tracts from them for reference purposes. 1. VOCABULARY One of Shukla's strong points is the considerable vocabulary shared by Hebrew and Sanskrit. Indeed, M.M.Shukla has concentrated on providing a large list of of words which are common to Hebrew and Sanskrit. Thus, he provides the following examples: "The word, 'Sva?' means 'heaven' or 'paradise' in Sanskrit. This word, written as 'svam' may assume the form, 'Sam-yim' which means, 'sky' and/or 'heaven' in Hebrew, while it may become 'Asvah' under the influence of the principle of vowelization. Sometimes, the sound 'a' may change to 'ya' and thus, the derivation, 'Asvah' or 'Asuah' may change to 'Yasuah' which is nearer to a Hebrew word, 'Yasuah' (= salvation).... It may be mentioned that 'Appa' is a Marathi word. The derivation 'Appa' may further change to 'Abba' (p=b), which is a Hebrew word... Now let us consider the root-word 'Svas'. It may change first to 'Vas' and thence to Bas or 'Bes' which is a Hebrew word though with different meaning, ie. 'daughter'." (Shukla 1979, p.45) He also suggests that Surios gave rise to Kurios, or Kur (ibid., p.48) Shukla notes that 'Abru' and 'Uparohita' exist in Persian and Avadhi Hindi, distinct from Skt. bhru and purohita (Shukla 1979, p.44) Describing the process of vowelization, he notes, "the Punjabis would pronounce the words station, putra and K???a as satation, puttar, and Kishan respectively." (Shukla 1976, p.41) Building upon this, he writes, "the word Joasava may be transformed into Joasaph, from which the derivation of the word Joseph is a simple matter. Thus we can see that the Biblical name Joseph can be derived from an ancient Indian name, jayasva." (Shukla 1976, p.42) Continuing in this line, he notes, "Adam. This word seems to have been derived from the Sanskrit word A-dityam, from the Vedic pronunciation of this word as A-ditiam." (Shukla 1976, p.45) In addition, "The meaning of the root-word as in Sanskrit is 'to eat', and 'to enjoy' or 'to be merry'. Hence if we pronounce the term upasana as 'upasana', then it would mean, 'Eating before God', and 'Being merry before God.'" (Shukla 1976, p.46) Another striking similarity exists with regard to script: "Now, the Hebrew script, like those of Arabic and Kaithi, does not use the word signs to indicate the pronunciation of its consonants." (Shukla 1976, p.44). 2. PRIESTHOOD One of the strongest points for a common Brahmin-Jewish origin is the fact that both communities have been endogamous priests from the earliest times of their recorded history: "Chosen People of God: It may also be observed in this respect that the Hebrews, as well as