Becoming Whole After Addiction

2017 ◽  
Author(s):  
Clayton R. Hall Jr., PhD

There is an epidemic facing our nation, and like so many other problems it has entered our churches as well, it is the epidemic of addiction. Today all over America, regardless of denomination, our pews are full of men, women, and children who are trapped in the dilemma of addiction. There is only one answer for their dilemma, Jesus. But like so many other sin, many who come to Jesus and achieve abstinence, continue to struggle with their evil desires. Christ-centered, biblically based counseling is needed to guide them to a stronger relationship with God. The purpose of this paper is to show that Christ-Centered recovery through biblical counseling can produces genuine change in the heart of the addict. It proves that the only way for the addict to be free is to find a power, a power that is beyond themselves, that can free them from addiction. That power, is the power of the Holy Ghost, the power of the risen indwelling presence of Jesus Christ. But the only way that this power can rest upon them, they only way it can deliver them, is for them to confess their weakness and inability to resolve the dilemma of addiction on their own. Through Biblical evidence, I will show that for many the only way to be made whole from the effects of addiction is through a process that produces genuine healing and peace. I will outline a biblical approach to 12-step recovery and show how Christ-centered recovery will lead the addict to discover freedom from addiction through the sanctifying work of the Holy Spirit. It will also show that this process strengthens the addict’s relationship with God, and how that restored relationship leads to lifetime sobriety through repentance and submission to God’s will.

2020 ◽  
Vol 6 (2) ◽  
pp. 116-128
Author(s):  
Marlon Butarbutar

Kristologi adalah merupakan pokok terpenting dalam ajaran iman Kristen. Kristologi juga bisa disebut sebagai pusat kekristenan itu sendiri, dengan itu kristologi adalah pusat dari ilmu theologia. Karenanya mempelajari Pribadi dan karya Kristus, berarti sedang berada pada pusat theologi Kristen. Yesus Kristuslah yang memberikan identitas kepada kekristenan, yang sekaligus membedakannya dari agama atau kepercayaan yang lain. Keistimewaan doktrin ini terletak dalam pribadi dan karya Yesus Kristus sebagai Tuhan yang menjadi finalitas jalan menuju kepada keselamatan yang kekal. Pemahaman yang benar terhadap doktrin kristologi tidak lepas dari pengetahuan yang sehat terhadap Alkitab, sebab Alkitablah satu-satunya sumber utama yang dengan jujur dan terbuka memberikan kesaksian mengenai pribadi Yesus sebagai juruselamat dunia. Memang realita historis tulisan-tulisan di dalam Alkitab itu ditulis oleh manusia, akan tetapi proses penulisannya diilhami oleh Allah melalui pimpinan Roh Kudus sehingga apa yang diucapkan atau ditulis sesuai dengan kehendak Tuhan (bnd. 2Tim 3:16). Alkitab secara keseluruhan dipercaya dengan akurat dalam mengambarkan Yesus Kristus. Akan tetapi dalam prosesnya banyak ditemukan bahwa kristologi yang dihasilkan bertentangan dengan Alkitab. Sejarah membuktikan bahwa gereja selalu berhadapan dengan pengajaran-pengajaran sesat yang menyerang gereja dari dalam. Dalam hal ini berbentuk ajaran-ajaran (doktrin) yang menyesatkan atau bidat-bidat yang menyelewengkan ajaran murni Alkitab. Bahaya ajaran-ajaran sesat ini tidak saja timbul pada abad-abad belakangan ini, melainkan sudah ada sejak gereja didirikan. Karenanya penulis hendak menguraikan kristologi yang akan menjadi dasar apologetika di era postmodern sekarang ini.   Christology is the most important point in the teachings of the Christian faith. Christology can also be called the center of Christianity itself, so that Christology is the center of theological science. Therefore studying the Person and work of Christ, means being at the center of Christian theology. It is Jesus Christ who gives identity to Christianity, which also distinguishes it from other religions or beliefs. The specialty of this doctrine lies in the person and work of Jesus Christ as Lord who becomes the finality of the path to eternal salvation. A correct understanding of the doctrine of Christology is inseparable from a healthy knowledge of the Bible, because the Bible is the only major source that honestly and openly testifies about the person of Jesus as the savior of the world. Indeed the historical reality of the writings in the Bible was written by humans, but the process of writing was inspired by God through the leadership of the Holy Spirit so that what was said or written was according to God's will (cf. 2Tim 3:16). The Bible as a whole is believed to be accurate in describing Jesus Christ. However, in the process it was found that the resulting christology was in conflict with the Bible. History proves that the church is always dealing with false teachings that attack the church from within. In this case the form of teachings (doctrines) are misleading or heretics who distort the pure teachings of the Bible. The danger of these heresies has not only arisen in recent centuries, but has existed since the church was founded. Therefore the author wants to elaborate on the Christology that will be the basis of apologetics in the current postmodern era.


Author(s):  
Grant Macaskill

This book examines how the New Testament scriptures might form and foster intellectual humility within Christian communities. It is informed by recent interdisciplinary interest in intellectual humility, and concerned to appreciate the distinctive representations of the virtue offered by the New Testament writers on their own terms. It argues that the intellectual virtue is cast as a particular expression of the broader Christian virtue of humility, which proceeds from the believer’s union with Christ, through which personal identity is reconstituted by the operation of the Holy Spirit. Hence, we speak of ‘virtue’ in ways determined by the acting presence of Jesus Christ, overcoming sin and evil in human lives and in the world. The Christian account of the virtue is framed by this conflict, as believers within the Christian community struggle with natural arrogance and selfishness, and come to share in the mind of Christ. The new identity that emerges creates a fresh openness to truth, as the capacity of the sinful mind to distort truth is exposed and challenged. This affects knowledge and perception, but also volition: for these ancient writers, a humble mind makes good decisions that reflect judgments decisively shaped by the sacrificial love of Jesus Christ. By presenting ‘humility of mind’ as a characteristic of the One who is worshipped—Jesus Christ—the New Testament writers insist that we acknowledge the virtue not just as an admission of human deficiency or limitation, but as a positive affirmation of our rightful place within the divine economy.


2020 ◽  
Vol 4 (1) ◽  
pp. 1-12
Author(s):  
Andrianus Nababan

AbstrackThe Christian religious education teacher is an educator who provides knowledge about Christianity based on the Bible, centered on Jesus Christ, and relied on the Holy Spirit. Christian Religious Education teachers must be able to offer their bodies in Romans 12:1-3. The understanding of offering the body include: 1)the Christian religious education teacher always i approaches the loving and generous God 2)give advice by encouraging, directing convey the truth of God's Words. 3). renewal of the mind by distinguishing which is good and pleasing to God. Thus, each Christian religious education teacher can understand that a true educator must surrender his/her body as a true offering according to will of God.Key word: Christian education teacher; Offering the body Romans 12:1-3.ABSTRAKGuru Pendidikan Agama Kristen merupakan seorang pendidik yang memberikan ilmu pengetahuan tentang agama Kristen yang berdasarkan Alkitab, berpusat pada Yesus Kristus, dan bergantung pada Roh Kudus kepada peserta didik dalam kegiatan belajarmengajar. Guru Pendidikan Agama Kristen harus mampu mempersembahkan tubuhnya dalam Roma 12:1-3 sebagai ibadah sejati. Pemahaman mempersembahkan tubuh yaitu 1)guru Pendidikan agama Kristen senantiasa menghampiri Allah yang penuh kasih dan kemurahan 2)memberikan nasihat dengan mendorong, mengarahkan dan berdasarkan kebenaran Firman Tuhan. 3)pembaharuan budi dengan membedakan mana yang baik dan yang berkenan kepada Allah. Demikian Guru Pendidikan Agama kristen mampu memahami mempersembahkan tubuh menyangkut kehendak Allah sebagai pendidik yang sejati.Kata Kunci: Guru Pendidikan Agama Kristen; Mempersembahkan tubuh.


2020 ◽  
Vol 5 (2) ◽  
pp. 75-93
Author(s):  
Prabowo Prabowo

It’s long time, churches debate on the application of the law to believers today. Some of the figures found grace is no longer relevant in the church. But some Christian leaders argue otherwise, saying that the law is still relevant and should be done. But, now a days many interpretations that are not right about Paul's theology on the application of the law in a period of grace. False interpretations of verses taken from Paul's letters caused God's people to be confused. Therefore, there is a need for proper interpretation through the process of exegesis of the Book of Romans 2-8, resulting in the existence of the correct interpretation of the law in a period of grace.From the background and the problems, this research focused to sharpen understanding of the problems related to the application of grace in the church today. Researchers used descriptive method to describe it. Then the authors conducted a study exegesis consisting of an observational analysis, textual analysis, structural analysis, grammatical analysis, lexical analysis, historical analysis or conceptual, analytical theological and exegetical analysis of Romans 2-8. The purpose of this study is the first, to understand the interrelationships of the law and grace; second, to understand the uniqueness of Paul's theology in describing the application of the law in a period of grace; Third, investigate exegesis mean passages from Paul's Letter to the Romans chapters 2-8 which discusses the relevance of the law and grace. The results of the discussion found several things: First, the assumption that Paul abolishes the law is not correct. Paul did not abolish the Law in a period of grace. Second, the law still relevant in the church today. Jesus fulfill the law for believers, so that believers can do the latter by the power of the Holy Spirit. And keep in mind that God has put His laws are no longer in tablets of stone dead, but in the mind of his people. Third, the law has a unique role and functions in the day of grace. The Law was God's will for believers because it still remains a self-revelation of God.Recommended for ministers, pastors, and teachers of theology seriously investigate the truth about the existence of the law in the church today, so that people are not confused by every falseteaching. Abstrak Indonesia  Sudah lama sekali, gereja berdebat tentang penerapan hukum kepada orang percaya hari ini. Beberapa tokoh menemukan kasih karunia tidak lagi relevan di gereja. Tetapi beberapa pemimpin Kristen berpendapat sebaliknya, dengan mengatakan bahwa hukum masih relevan dan harus dilakukan. Namun, sekarang ini banyak tafsir yang tidak benar tentang teologi Paulus tentang penerapan hukum dalam masa kasih karunia. Penafsiran yang salah dari ayat-ayat yang diambil dari surat-surat Paulus menyebabkan umat Tuhan menjadi bingung. Oleh karena itu, diperlukan penafsiran yang tepat melalui proses penafsiran Kitab Roma 2-8, sehingga terjadi penafsiran hukum yang benar dalam masa rahmat.Dari latar belakang dan permasalahan tersebut, penelitian ini difokuskan untuk mempertajam pemahaman tentang permasalahan terkait penerapan anugerah di gereja saat ini. Peneliti menggunakan metode deskriptif untuk mendeskripsikannya. Kemudian penulis melakukan studi tafsir yang terdiri dari analisis observasional, analisis tekstual, analisis struktural, analisis gramatikal, analisis leksikal, analisis historis atau konseptual, analisis teologis dan analisis eksegetik Roma 2-8. Tujuan dari studi ini adalah yang pertama, untuk memahami keterkaitan antara hukum dan rahmat; kedua, memahami keunikan teologi Paulus dalam menjelaskan penerapan hukum dalam masa kasih karunia; Ketiga, menyelidiki eksegesis yang berarti bagian-bagian dari Surat Paulus kepada Roma pasal 2-8 yang membahas relevansi hukum dan kasih karunia.Hasil diskusi menemukan beberapa hal: Pertama, anggapan bahwa Paulus menghapus hukum adalah tidak tepat. Paulus tidak menghapus Hukum dalam masa kasih karunia. Kedua, hukum masih relevan di gereja saat ini. Yesus menggenapi hukum untuk orang percaya, sehingga orang percaya dapat melakukan yang terakhir dengan kuasa Roh Kudus. Dan perlu diingat bahwa Tuhan telah meletakkan hukum-hukum-Nya tidak lagi di loh batu mati, tetapi di benak umat-Nya. Ketiga, hukum memiliki peran dan fungsi yang unik di hari kasih karunia. Hukum adalah kehendak Tuhan bagi orang percaya karena itu tetap merupakan wahyu Tuhan. Dianjurkan agar pendeta, pendeta, dan guru teologi menyelidiki dengan serius kebenaran tentang keberadaan hukum di gereja saat ini, agar masyarakat tidak dibingungkan oleh setiap kesalahan pengajaran.


2018 ◽  
Vol 3 (2) ◽  
pp. 25-29
Author(s):  
Fatony Pranoto ◽  
Ivonne Eliawaty ◽  
Surja Permana

Pastoral service is a spiritual service and should not be ignored in the pastoral ministry. At GBI the Jordan River Surabaya has provided several models of material services: Money / goods to help congregations in need; Spiritually: introducing people to Jesus Christ and to life in the Holy Spirit or led by the Spirit, new born life becomes a new creation (not only identity / without repentance; Healing: making others healthy, both physical, mental and emotional as well as; Prophetic: changing the way of human life in the structure of society. Improve people’s way of life (especially in rural areas).


2020 ◽  
Vol 29 (2) ◽  
pp. 179-193
Author(s):  
Hannah R. K. Mather

Abstract This article considers the Spirit’s role in the interpretation of Scripture, otherwise known as pneumatic interpretation. It outlines that whilst we may approach scripture seeking to interpret its written truth, the Spirit’s concern is with so much more than just our minds. Thus, pneumatic interpretation is holistic and cannot be restricted to interpretation of the scriptural text. The Spirit always works through and beyond the written words, seeking to interpret and appropriate scriptural truth affectively, ethically, and cognitively in our lives in ways that align with Scripture and transform us holistically into knowledge of and relationship with God as Father, Son, and Spirit. However, within this lies a paradox that whilst the Holy Spirit of God is all-powerful, discernment and reception of truth brought by the Spirit through Scripture (or in ways leading towards Scripture) is either helped or hindered by ethical action and choice.


2001 ◽  
Vol 14 (2) ◽  
pp. 121-143
Author(s):  
Frans Josef van Beeck

This essay offers an interpretation of the traditional catholic teaching that “Jesus Christ, conceived by the power of the Holy Spirit, was born of the Virgin Mary”. The author reviews recent exegesis and theology, then revisits the tradition of the church, then discusses the contrast between the physiological “facts” involved in human conception as they were understood in the classical periods — and thus at the place and time of the composition of the infancy narratives — and the accepted modern, scientific account of the same “facts”. He argues that neither the New Testament nor the Church teaches that Jesus' virginal conception is a cosmological miracle: rather this is a conclusion of the data of the faith, not an article of faith in and of itself. This should guide our speech in ministry.


2013 ◽  
Vol 47 (1) ◽  
Author(s):  
Douw G. Breed

Daar word meestal aanvaar dat die woord διακρινόμενος in Handelinge 10:20 vir die betekenis ‘huiwer/twyfel’ gebruik word en dat Petrus volgens hierdie vers die opdrag kry om saam met Kornelius se mense te gaan ‘sonder om te huiwer’. In hierdie artikel word egter aangetoon dat die woord διακρινόμενος in die vers vir die betekenis ‘om onderskeid te tref’ gebruik word en dat die Heilige Gees met die woorde μηδὲν διακρινόμενος aan Petrus en die Christelike Kerk ’n entscheidenden Wendepunkt [belangrike keerpunt]-voorskrif gee. Dit is ’n voorskrif wat aandui dat ’n spesifieke bedeling tot ’n einde gekom het, naamlik die bedeling waarin Israel onderskeid ten opsigte van voedsel en van mense moes tref. Die voorskrif van die Gees μηδὲν διακρινόμενος gee ook ’n aanduiding van ’n nuwe bedeling wat aangebreek het. In die nuwe bedeling hoef mense nie eers deel van Israel te word voordat hulle vir God aanvaarbaar is nie. Hierdie nuwe bedeling het God deur Jesus Christus en sy versoeningswerk laat aanbreek. In die nuwe bedeling is God nie meer net die God van Israel nie, maar is sy Gesalfde Here van almal en Regter oor alle mense van alle tye. In hierdie bedeling ontvang elke mens van alle volke wat in Jesus Christus glo, vergifnis in sy Naam en is almal wat in Hom glo, één.It is generally accepted that the word διακρινόμενος in Acts 10:20 is used for the meaning ‘hesitate/doubt’ and therefore Peter is according to this verse, instructed to go with Cornelius’s people ‘without hesitation’. In this article, however, it is argued that the word διακρινόμενος is used for the meaning ‘to distinguish’ and that the Holy Spirit gives Peter and the Christian Church an entscheidenden Wendepunkt prescript with the words μηδὲν διακρινόμενος. It is a prescript which indicates that a particular epoch has come to an end, namely the epoch in which Israel had to distinguish with regard to food and people. The prescript of the Spirit μηδὲν διακρινόμενος also heralds a new epoch. In the new epoch, people do not need to become part of Israel before they can be accepted by God. This new epoch was brought about by God through Jesus Christ and his work of reconciliation. In the new epoch, God is no longer just the God of Israel; his Anointed is Lord and Judge of all people of all times. In this epoch all people from all nations who believe in Jesus Christ, receive forgiveness in his Name and all people who believe in him, are one.


2004 ◽  
Vol 21 (1) ◽  
pp. 97-111
Author(s):  
Michael Goheen

AbstractIn this article, Michael W. Goheen summarizes and evaluates a debate between ecumenical pioneer Lesslie Newbigin and former WCC general secretary Konrad Raiser. Raiser exemplifies a trinitarian approach to ecumenism and mission that recognizes the universal presence of the Holy Spirit among all peoples and religions, and so would cease to have a Christocentric focus. For Newbigin, while a trinitarian approach to ecumenism and mission is of paramount importance, an abandonment of the centrality and universality of Jesus Christ is something that cannot be abandoned. In the end, says Goheen, the differences between Raiser and Newbigin are differences revolving around the meaning of Jesus Christ and his atoning work on the cross.


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