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The obvious example is dikaiosyne tou theou, which is used by Paul in Romans 1. Secondly, there is the verb form dikaioo, with God as the actor or subject. In many cases, the verb is in the passive voice, but it is clear enough that the implicit subject is God. It is used in the former sense only once in Romans 3.

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Isaiah This then would have tremendous implications for the Christian communities in Southeast Asia.

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They are meaning-oriented translations, which means that they are more interested in making clear the meaning of the biblical text rather than retaining its form. There is a sharp ro between church and world, between soul and body, between heaven and earth, with faith being relevant only on one side of the equation.

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This then is not an ethical filipinno, as though God's pronouncement made men wherre upright or virtuous; rather it is used to indicate that God pronounces men acquitted or not guilty in his sight. The Gospels present a Jesus who was with the ochloi, the crowds, and who interacted with all kinds of people in society, including those who were despised by society, such as tax collectors, prostitutes and people afflicted wbere leprosy.

On the other hand, if dikaiosyne in this context can be read not as an attribute of God, but primarily as an activity of God, then the primary meaning is not that God is righteous, or that God is just, but that God does what is right, or God rights something that is not right.

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The assertion that the righteousness of God was not meant to exclude but rather to include will mean that the Christian community will have to struggle with the challenge of making the gospel of faith sheffiels more inclusive than it is now. In Matthew, righteousness primarily refers to what God expects and demands of people in order for them to be pleasing to God.

This indeed is the popular understanding, in which case, following the law is lumped together with fjnd human effort in order to obtain the blessings of God. Christianity came to Asia by way of the West, primarily through Western missionaries. It remains for us now to single out specific aspects of the concept of righteousness and apply them to the situation in Southeast Asia.

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We see allusions here to the Sermon on the Mount in the Gospel of Matthew. Now, if the way to be put right with God is only through the works of the law, then God would only be the God of the Jews, and Gentiles would be excluded, unless of course prostituttes first become Jews, and then they would be justified by their obedience to the law.

In the letter to the Romans, examples of such a lifestyle are found in the paranetic part of the letters, chapters 12 through However, it is not enough for them to use what we have already referred to as formal correspondent translations. In Romans 1.

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To give a concrete example, in the Indonesian Bible ofdikaiosyne is almost always rendered as kebenaran, and dikaios as benar, dikaioo as membenarkan or dibenarkan. But the attitude does exist, and is fueled by ;rostitutes less than the doctrine prostittues justification by faith. Let me elaborate. The tension of being in the world but not of the world or more properly stated, being a part of the world but qualitatively different from the rest of the world is stated in the first two verses.

When people are described as dikaios, what does that mean? Paul rebukes the Jews because of their arrogant attitude as a result of their relationship with God.

Thus many Asians have become schizophrenic when it comes to their faith. In the rest of Southeast Asia, Christianity is small and inificant.

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Such a recovery will contribute tremendously to a better attitude of the Christian community to those who belong to other faiths. Since the group is of prime importance, the individual can be sacrificed for the sake of the group. The personal aspect is primary in verse 3, which is a plea for humility. It is in these translations that technical biblical terms are translated according to their meaning in specific contexts. Finally, another thing to consider is when dikaios is used as a qualifier of people.

If it does, it would also mean that there is an aspect of the concept of righteousness in Paul that is parallel to the concept of righteousness in Matthew.

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Is he not the God of Gentiles also? A gift which is not authenticated in practice and passed on to others loses it specific content. The holistic view of the world, which continues to be present in Asian society, is somehow undermined by the Gospel with its prstitutes message to the individual.

While there is a great deal of diversity in Asia, there is at least one element that seems to sheffieeld in common in all the attempts of doing theology in Asia, namely, the emphasis on the importance of people in community. In general, Protestant missionary activity has focused on the individual rather than the group.

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This latter meaning is of prime ificance, as we shall see later in this paper. Already this is happening. By no means! Again, to quote Newman: So far the verb has appeared three times in this letter 2. This is one of the bases for the emphasis on individual human rights.

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We must bear in mind that in continental Asia, Filiplno is a very small segment of the total population. It is definitely addressed to the Christian community as the people of God.

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And finally, if the righteousness of God has the intention of asserting that God is indeed One, and that God is the God of all peoples, then that would lead the Christian community to explore its relationship with other faith communities, engaging in dialogue and discovering areas of cooperative endeavors, while at the same time, continuing to play its role as a community that is touched transformed by the Gospel.

Here E.

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filipjno However, I will limit my discussion to the Protestant side. In this case, the term could refer to the character of God as just, or more probably to the character of God as one who puts things right.

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Most if not all whre of the Bible in Asia before l follow the principle of one-to-one correspondence, which means that a term in the source language in this case, Greek or Hebrew is translated consistently by one corresponding term in the receptor language. In such a translation, one would not know whether in Matthew Joseph is a righteous man or a true man!

The Philippines is in the news these days primarily because of too turbulence in the South, particularly in the island of Mindanao, which is home to some 5 million Moslems. Secondly, a recovery of the real intent of dikaiosyne theou and dikaioo in Romans has tremendous implications for Christians in Southeast Asia as they relate to people of other faith communities.

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It is also here where we see the importance of focusing on the life of Jesus in the Gospels rather than on the letters of Paul.