Hospitality Versus Patronage: An Investigation of Social Dynamics in the Third Epistle of John

Problem. This investigation focuses on social dynamics in the third epistle of John. In the context of 3 John hospitality and patronage seem to be opposed as two non-compatible models of behavior. In what sense they are different and what makes them non compatible in a church setting is the main focus of this research. Method. A social approach is utilized in this investigation for the purpose of understanding the social system, values, and circumstances that shaped the events of 3 John. I first collect evidence to explain the ancient customs of hospitality and patronage in order to create a model for each. In the final step I contrast the two models. This exercise helps to visualize the differences and non-compatibility between the two models. Results. Hospitality is a host-guest relationship between non-kin individuals who deferentially alternate their roles by practicing balanced reciprocity, which brings them into a state of equality. On the other hand, patronage is a reciprocal patron-client relationship based on social inequality of the parties involved, where the patron uses his power to benefit his client as well as to benefit himself through that relationship, and the client looks for ways to satisfy his own needs, while being of use to his patron. Traditional ancient hospitality included an element of subordination of the host to the guest, as well as deference of the parties to each other. Patronage, however, selfishly exploits another person for the purpose of domination. Conclusion. In 3 John, Gaius has modeled hospitality and is encouraged to continue doing so. On the other hand, Diotrephes has followed patronage and his actions are condemned. The Elder wants to help avoid all the conflicts and power issues that result from the inequality inherent inpatronal relationships. That is why he recommends traditional hospitality as a relationship of equality which increases networking, cultivates deference of the parties involved, and produces a healthy local church. In that sense 3 John presents the model of hospitality versus the model of patronage

Paul’s Way of Resolving Confl icts Situations on the Sample of 1 Corinthians 8-10

Fokus ovog rada je Pavlov slogan svima sam bio sve iz 1. Kor 9,22. Analiza šireg konteksta u kojem se ova izjava nalazi upućuje na podijeljenu lokalnu crkvu s raznim kriznim situacijama, problemima i konfl iktima. Pavlov je cilj dovesti podijeljenu lokalnu crkvu u jedinstvo. S tim na umu on je svima bio sve u toj lokalnoj crkvi čineći se robom svima, odustajući od svojih prava i ljubeći druge, a sve to kako bi ih pridobio za jedinstvo crkve i sve zajedno poveo k spasenju. Ovakvim pristupom Pavao želi riješiti krize i osigurati dobar i pozitivan duh u crkvama. Time ovaj moto u svom literarnom kontekstu ima primarnu svrhu zadobivanja vjernika lokalne crkve za jedinstvo i njegova je primarna primjena u menadžmentu konflikta.Th e focus of this article is Paul’s motto “all things to all people” found in 1 Cor 9:22. The investigation of the broader context, in which this statement is made, points toward a divided local church with its various crisis, problems, and confl icts. Paul’s aim is to bring the divided local church toward unity. With that in mind he is “all things to all people” in that local church, making himself into a slave, giving up his rights, and loving others, all for the purpose of gaining them for the church unity and guiding all of them toward salvation. With such an approach Paul wants to resolve crisis and create a positive spirit in the church. Th us this motto in its literal context has the primary purpose of gaining church members of that local church for unity, which makes the primary application of Paul’s motto in conflict management situations

Naherwartung und ritualisiertes Hoffen der Urgemeinde: Die tragende Rolle der christlichen Rituale im Zuge der Parusieverzögerung / Parousia Expectation and Ritualized Hope of the Early Church: The Supporting Role of Christian Rituals in the Course of the Parousia Delay

Diese Arbeit hat gezeigt, dass sich in christlichen Ritualen Hoffnung in die Leiber der Teilnehmer hineinschreibt. Der Glaube wird verkörpert und der Habitus beeinflusst – eine neue christliche Identität bildet sich heraus. Die Hoffnung wird nicht geschwächt, weil sie habitualisiert ist. Da Rituale auf Wiederholung angelegt sind, kann christliche Hoffnung, wenn man wiederholt an christlichen Ritualen teilnimmt, immer wieder erneuert werden. Die Ausgangsfrage, was den frühen Christen geholfen hat, ihre Naherwartung nicht aufzugeben, wird hier also mithilfe von Bourdieus Habitustheorie und der Ritualforschung beantwortet: Regulär und wiederholt an christlichen Ritualen mit eigenem Körpereinsatz teilzunehmen, erneuert die Hoffnung. Ähnlich wie damals historische Ereignisse um Jesus herum den Glauben angestoßen haben, erneuern und stärken heutige Ritualhandlungen im Gottesdienst den Glauben und die Hoffnung. / This inquiry has shown that in Christian rituals, hope is written into the bodies of the participants. Faith is embodied and the habitus is impacted—a new Christian identity is formed. Thus hope is not actually weakened, since it is habitualized. Rituals are designed to be repeated, so Christian hope can be renewed over and over again through participation in Christian rituals. The initial question of what helped the early Christians not to give up their imminent expectation is answered here with the help of Bourdieu’s habitus theory and ritual studies: regular and repeated participation in Christian rituals with one’s own bodily involvement renews hope. Just as historical events around Jesus triggered faith at the time, today’s ritual acts in worship renew and strengthen faith and hope

Priesthood of all believers: Social aspect of the power fi ght in early Christian church

Ovaj se članak bavi pitanjem svećenstva svih vjernika, kako je oprimjereno u crkvenom sukobu predstavljenom u Trećoj Ivanovoj poslanici. Pisac poslanice opisuje socijalnu dinamiku borbe za moć u crkvenoj zajednici kojoj piše. U ovoj poslanici predočena su dva modela ponašanja koja dominiraju crkvenim životom, naime, gostoprimstvo i patronat. Gostoprimstvo kao horizontalni model preporučuje se za strukturiranje odnosa unutar crkvene zajednice, dok je patronat kao vertikalan model predstavljen u vrlo negativnom svjetlu. Koncept svećenstva svih vjernika zaziva horizontalne modele. Gostoprimstvo kao horizontalni i recipročni odnos jednakih unosi pozitivan duh u crkvenu zajednicu, te pridonosi njezinom napretku i prosperitetu. Iz toga je razloga kršćanin pozvan na prihvaćanje gostoprimstva kao svog načina življenja.Th is article deals with the question of the priesthood of all believers, as exemplifi ed in the church confl ict presented in the Th ird Epistle of John. Th e writer of the epistle describes social dynamics of the struggle for power in the church community he writes to. In this epistle two models of behavior that dominate the life of the church are presented, namely, hospitality and patronage. Hospitality as a horizontal model is recommended for the structuring of the relations inside the church community, while patronage as a vertical model is presented in a very negative light. Th e concept of the priesthood of all believers calls for horizontal models. Hospitality as horizontal and reciprocal relationship of equals brings a positive spirit in the church community, while it contributes to its advancement and prosperity. Th at is why a Christian is called to embrace hospitality as his lifestyle

Prikaz slučaja leiomiosarkoma glave s pregledom literature

Sarkomi mekoga tkiva relativno su rijetki zloćudni tumori koji mogu nastati u bilo kojoj anatomskoj regiji. U regiji glave i vrata leiomiosarkom je najrjeđi tip sarkoma i čini svega 1-4% sarkoma mekih tkiva, te je zbog toga često kasno dijagnosticiran. Najčešća lokalizacija na glavi i vratu je usna šupljina (22%), zatim sinonazalno (19%), a tek potom na koži (17%). Liječenje treba započeti detaljnim kliničkim pregledom, uz kompjuteriziranu tomografiju ili magnetsku rezonancu. Konačna dijagnoza može se postaviti tek nakon detaljne patohistološke analize. Liječenje diktiraju stadij, lokalizacija i veličina tumora, te dob bolesnika. Primarna terapija je kirurško liječenje. Preporučena je široka ekscizija s rubovima od 3 do 5 centimetara, te dubinom koja uključuje potkožno tkivo i fasciju. U ovom radu prikazujemo slučaj bolesnika kojeg smo liječili u našoj ustanovi zbog velike tumorske mase na koži vlasišta zatiljne regije. Nakon opsežne ekscizije postavili smo dijagnozu leiomiosarkoma. Bolesniku smo, unatoč primarnoj eksciziji s adekvatno širokim rubovima, nakon dvije godine dijagnosticirali lokalni recidiv s tumorskim satelitima u okolnom tkivu. Sarkomi glave i vrata pokazuju lošije ishode preživljavanja u usporedbi sa sarkomima ektremiteta, a meta-analize pokazuju da je petogodišnje preživljenje do 57%. Pravovremeno postavljanje dijagnoze ovoga rijetkog tumora, primarno kirurško liječenje i multidisciplinarni pristup, uz češću upotrebu adjuvantnog zračenja, kod nemogućnosti postizanja adekvatnih resekcijskih rubova, trebalo bi voditi do uspješnijeg liječenja i duljeg preživljavanja ovakvih bolesnika

Barry Beitzel. Lexham Geographic Commentary on the Gospels. Bellingham: Lexham, 2017. 583 pp.

Barry J. Beitzel is Professor Emeritus of Old Testament and Semitic languages at Trinity Evangelical School in Deerfield, Illinois. He has a special interest in Near Eastern geography. He also has authored The New Moody Atlas of the Bible (Moody Press, 2009). The present work with its interest in geography falls into a similar category. This volume deals with the locations mentioned in the four canonical gospels and partially feels almost like a travel guide to Israel. It makes the life of Jesus visual and enables the reader to experience the foot-steps of Jesus