The Roma are a culture that have survived wars, economic insecurity, discrimination and lack of political power. Describe their political structure as they would define it. Is their structure loosely defined. or is it structured? Compare their political structure to their cultural structure and how they are connected … how does their culture create their political structure? Why do you think their political structure has evolved the way it has?
b. (1.5 pages) Do some research in the links provided, or locate information on the internet to answer the following question: How do the Roma negotiate and navigate their way through the political systems in their host countries? The host countries often have laws and regulations that govern the locations and employment of the Roma. What are some of these laws? Do you think they are fair for the host countries AND the Roma or not? How could some of these laws be changed through advocacy (both by the Roma and other interested parties)?
This paper is going to address the uniqueness of the prologue, and will further explore how it connects with the rest of the Gospel of John. The prologue previews most of the themes that the author will explain throughout the Gospel. There are 8 listed themes; ‘the pre-existence of the word, light of world, light and darkness, witness or testimony, glory, life, world, father and son relationship.’ However, for the purpose of this essay, only three themes will be covered. Namely; the theme of the pre-existence, father and son relationship and glory. Scholars believes that the Gospel of John was written between ’70AD and 90AD’. The author ‘is identified as John the son of Zebedee, who was one of Jesus’ twelve apostles and the beloved one’. However, the authorship is debatable among scholars, some suggest that ‘Prologue was originally a poem from some other religious traditions perhaps gnostic’. According to the gospel, it is maintained that the author was a Palestinian Jew, familiar with the religion, land and rituals of his people. All throughout the gospel, the author suggests that he was an eyewitness to the scenes that he was unravelling. The Gospel of John however is a unique book among the four Gospels. The true representation of Jesus lies at the heart of all that is unique in this Gospel. The Gospels are recognised as the Synoptics because of their close resemblances to each other. Jesus is revealed in different ways in these four Gospels. The Gospel of Matthew reveals Jesus as the king of the Jews. Mark presents Him as the suffering servant. In Luke’s version, Jesus is seen as a perfect man. Whereas in Luke’s Gospel, Jesus is humanity whereas John’s emphasizes his deity. The Fourth Gospel, also known as ‘the spiritual gospel’, begins by immediately presenting ‘Christ not as the Son of David, nor the Son of man, but begins with ‘a prologue in which Jesus’ deity is openly declared’. Maurice Casey propounds that ‘the Christology of the fourth Gospel is one of its most remarkable features, and one which distinguishes it sharply from the other three Synoptic’. Its authenticity is sometimes questionable among scholars because ‘many of the major themes and events of the first three Gospels are missing in the fourth Gospel’. While on the one hand it includes ‘many significant episodes not mentioned by Matthew, Mark and Luke’. It is further argued that ‘if the Synoptics present a clear picture of Jesus, then John’s portrayal can hardly be accepted’. D.A. Carson identifies differences between the fourth Gospel and the Synoptics. He observes that ‘there are no narratives parables, no account of the transfiguration, no record of the institution of the Lord’s supper, no report of Jesus casting out a demon and no mention of Jesus’ temptations’. The first eighteen verses from ‘the first chapter one of the Gospel of John are referred to ‘as the prologue’. This can be seen as ‘an ancient Christian hymn’. The prologue has an important bearing upon a focused interpretation of the rest of the Johannine Gospel. It also prepares the reader for what follows. The Gospel and Prologue work hand in hand, as Richard Bauckham states that ‘the Gospel needs the prologue, the prologue also needs the Gospel, either without the other is incomplete’. The relation of the prologue to the rest of the gospel is questionable among scholars. Their critical arguments are mainly based ‘on the source analysis which focuses on identifying the original independent hymn, Christian and non-Christians’. They have argued that ‘several theological concepts and terms in the prologue, for example, the incarnation of the word, the tent dwelling of the so, in the contrast with the dwelling in the temple the concepts of, and the unique literary style are scarcely reflected in the rest of the Gospel’. They also suggests that prologue ‘it is a wisdom hymn stitched by the author to the front of the Gospel to make it more acceptable to Hellenistic readers and was judged to have little relationship to the rest of the gospel’. While those in support of the prologue argues that ‘it was written as an introduction to the body of the Gospel, just like the writing of the Johannine Epistle with similar symbolic terms appearing in 1 John 1:1-2 with the list of the themes which are shared in the prologue and the rest of the gospel’. Themes: divinity of the Son>