Grado III con tratamiento quirúrgico:
Tema 33: Fisioterapia específica del muñón Métodos de conformación y reducción progresiva Cuidados posturales Prevención de actitudes viciosas Tratamiento de fase pre y postoperatoria.
This part of the symposium utilises the Reader Response method of interpreting the texts. According to M.A Powell, the reader response criticism is a pragmatic approach to illustrate on the role of the reader in determining meaning. This part of the symposium selects but a few of the biblical texts on how finances are used in the Pentecostal church systems. In addition to this survey, Joachim Kügler (2012) analyses the beatitudes of Jesus with much emphasis on the term “poor”. He con- cludes that “for a semantic understanding of the beatitude of the poor it
Joachim Kwaranba, The Bible, the Rich and the Poor
is important to understand that the three makarisms (“poor – hungry – weeping/mourning”) form a unit. The first explains the second and the third beatitude. And the last two makarisms help understanding the first one.” The beatitudes highlight the importance of the poor in the Jesus traditions. It is also ideal to survey how these people would manage to fit in the following sampled wealth scriptures and below is a discussion of the few issues that are dealt with in the Pentecostal church to castigate the issue of poverty.
Tithes
Tithe is a Christian practice and the term is defined as the tenth of the whole income. The following scripture explains the reason of the tithe. Malachi 3:10; “Bring ye all the tithes into the storehouse, that there may be meat in mine house...if I will not open you the windows of heaven, and pour you out a blessing, that there shall not be room enough to receive it.”
The concept of tithes in the Zimbabwean economic crisis is a challeng- ing phenomenon prevailing even in the churches. Illegal forms of mul- tiplying wealth prevailed with a common feature of “money burning”. The challenge would be finding faithfulness to God among the Pente- costals who have once been taught of the prosperity gospel. It left even church leaders engaging in these evil dealings with some having prob- lems in attending church services. They had so withheld tithes that the priests had not food enough to support life, and the sacred service was interrupted, as in Nehemiah 13:10. And I perceived that the portions of the Levites had not been given them: for the Levites and the singers, that did the work, were fled everyone to his field. What one gives to God shall never lessen their store. Give as ye should, and see whether I will not so in- crease your store by opening the windows of heaven-giving you rain and fruitful seasons-that your barns and granaries shall not be able to con- tain the abundance of your harvests and vintage. This is the message of the tithes but it seems it has gathered a different twist among the Pente- costals leading to the clergy finding it easy to “disciple” and visit the houses of the greatest tithers in the church. The poor or less tither rarely gets a visit by their shepherd.
Somewhat Scriptural Gymnastics on Tithing: A Critical Analysis
The biblical interpretation (the plain meaning of Scripture) is utilized in this work to examine the most common scriptures used to defend mod- ern teaching. The interesting things that are done to scriptures com-
monly used to support a "thou shalt tithe" doctrine are actually quite abusive. These abuses stem from either an ignorance of basic interpre- tive rules, or a perceived need to manipulate people. I'm sympathetic to the ignorance that often comes with tithing doctrines but not the outright deceit that comes with manipulation. According to Christopher Hill (1968:77) Manipulating people into following modern tithing doctrines seems to be motivated or inspired by one or more of the following: 1) greed; 2) the financial obligations or poor management of a given church or ministry; 3) the pride, ego, or need for recognition of the teacher (usually a pastor), e.g., the "kingdom building" sometimes asso- ciated with bigger buildings and flashy programs, and; 4) misplaced faith, i.e., faith in money or faith in a clever teaching to accomplish cer- tain goals rather than faith in God.
For Walter A Elwell (1996), one thing that seems common regarding the matter of tithing is that people who have been manipulated into follow- ing modern teachings have the most difficult time adjusting to biblically liberated stewardship. This is generally because they have been manipu- lated or persuaded into believing something that has no scriptural sup- port. Sadly, the manipulation or persuasion often comes from people they respect who utilize poor Bible interpretation, and weak--but some- times clever--arguments. Incidentally, those who have been truly ma- nipulated into practicing a tithing doctrine won't know they've been misled, but if they come to realize it, sometimes anger results. This is understandable and is true for the Pentecostal churches in Zimbabwe.
Seeding
The word is derived from the agricultural concept of sowing and harvest- ing. It is applied in the Pentecostal Christian ideology to get wealth when one give wealth to the Pastor. Gen 8:22 -While the earth remaineth, seedtime and harvest, and cold and heat, and summer and winter, and day and night shall not cease.
There is something very expressive in the original, “until all the DAYS of the earth”; for God does not reckon its duration by centuries, and the words themselves afford a strong presumption that the earth shall not have an endless duration. Seed-time and harvest. It is very probable that the seasons, which were distinctly marked immediately after the deluge, are mentioned in this place; but it is difficult to ascertain them. Most European nations divide the year into four distinct parts, called quarters or seasons; but there are six divisions in the text, and probably all in-
Joachim Kwaranba, The Bible, the Rich and the Poor
tended to describe the seasons in one of these postdiluvian years, par- ticularly in that part of the globe, Armenia, where Noah was when God gave him, and mankind through him, this gracious promise. This is a very merciful promise to the inhabitants of the earth. There may be a variety in the seasons, but no season essentially necessary to vegetation shall utterly fail. The times which are of greatest consequence to the preservation of man are distinctly noted; there shall be both seed-time and harvest-a proper time to deposit the different grain in the earth, and a proper time to reap the produce of this seed.
Thus ends the account of the general deluge, its cause, circumstances, and consequences. An account that seems to say to us, Behold the good- ness and severity of God! Both his justice and long-suffering are particu- larly marked in this astonishing event. His justice, in the punishment of the incorrigibly wicked, and his mercy, in giving them so fair and full a warning, and in waiting so long to extend his grace to all who might seek him. Such a convincing proof has the destruction of the world by water given of the Divine justice, such convincing testimony of the truth of the sacred writings, that not only every part of the earth gives testimony of this extraordinary revolution, but also every nation of the universe has preserved records or traditions of this awful display of the justice of God. A multitude of testimonies, collected from the most authentic sources in the heathen world, I had intended for insertion in this place, but want of room obliges me to lay them aside. But the state of the earth itself is a sufficient proof. Every part of it bears unequivocal evidence of disruption and violence. From the hand of the God of order it never could have proceeded in its present state. In every part we see marks of the crimes of men, and of the justice of God. And shall not the living lay this to heart? Surely God is not mocked; that which a man sows he shall reap. He who sows to the flesh shall of it reap destruction; and though the plague of water shall no more destroy the earth, yet an equal if not sorer punishment awaits the world of the ungodly, in the threatened destruc- tion by fire.
In the modern Christian world the issue of seeding is used much when people are asked to seed for huge sums of money (called out to come with it to the pulpits to be blessed by laying on of hands of poured anointing oil or holy water, as they give it). The same blessing they are receiving is also needed by the poor person in the congregation who gets a general blessing (not called to the pulpit but shouted out generally). As
people “seed” the highest of them all at times is elevated to higher levels of leadership in the church while the poor is left to be a follower until their time (when rich) comes. In this case the desire for fellowship of the purpose of the Cross and Pentecost then needs an explanation. “The more money syndrome” is one of the causes of certain coercive measures people use to amass wealth. The drive to amass ever more wealth can become an irrational reflex that detracts from charitable- giving decisions. Some donors may have trouble adjusting their giving upward even when their wealth is rising. The desire for more money comes from many sources. Few financial advisers at even the most sophisticated levels suggest to a client the personal and societal advantages of reducing their net worth, even to those who have more than enough money to live on, retire on, and pass on to their heirs.