scholarly journals Olhando para o horizonte

2019 ◽  
Vol 65 (260) ◽  
pp. 831
Author(s):  
José Comblin
Keyword(s):  
Construction Project ◽  
Kingdom Of God ◽  
The Poor ◽  
The Earth ◽  
The World ◽  
New Construction ◽  
The Church

O mundo muda. A Igreja não muda. O eclesiocentrismo afeta todos os níveis da instituição católica, inclusive as comunidades eclesiais de base. Por isso, falta a mística de Jesus e os pentecostais e outras religiões oferecem uma mensagem que atrai mais. Precisamos de um novo projeto de construção do reino de Deus porque o projeto de ressuscitar a cristandade está condenado ao fracasso. O clero não poderá nem constituir nem dirigir o novo projeto. Precisamos de um novo carisma, uma nova categoria de evangelizadores. Podemos provisoriamente dar-lhe o nome de missionários. O novo projeto terá que enfrentar claramente o modelo da sociedade atual. Será uma Igreja presente no mundo como sal da terra e luz do mundo, no meio dele e não na parte de fora. Os pobres de hoje são os negros da África, vítima de um racismo mundial. Ali vai começar o novo projeto.Abstract: The world changes. The Church doesn’t. Ecclesiocentrism affects all levels of the Catholic institution, including the basic ecclesiastic communities. For this reason, the mystic of Jesus is missing, and pentecostalists and other religions offer a more attractive message. We need a new construction project of the kingdom of God, since the project of resuscitating Christendom is doomed to failure. The clergy can neither constitute nor lead the new project. We need a new charisma, a new category of evangelists. We can call them provisorily missionaries. The new project will have to face clearly the model of the current society. It has to be a Church that will be present in the world like the salt of the earth and the light of the world, being part of the world, not outside it. The poor today are the blacks from Africa, victim of the world racism. That’s where the new project will begin.

scholarly journals PKM KATEKESE TENTANG MENGHAYATI NILAI KERAJAAN ALLAH DALAM ERA DIGITAL BAGI ANGGOTA KMK. ST. MARTINUS PAROKI PERSIAPAN ST. MARINUS PU’URERE

2020 ◽  
Vol 1 (1) ◽  
pp. 32-41
Author(s):  
Aurelius Fredimento ◽  
John M. Balan
Keyword(s):  
Kinetic Energy ◽  
Technology Development ◽  
Kingdom Of God ◽  
Flowing Water ◽  
Human Beings ◽  
Media Communication ◽  
The World ◽  
The Future ◽  
The Media ◽  
The Church

The development and the progress of media communication at the present is a fact of the knowledge and the technology development that must be accepted. It presence like the flowing water which has a fast current that brings also two influences both positive and negative that must be accounted for the members of the Catholic Students Community Of St. Martinus Ende (KMK St. Martinus Ende). Both positive and negative influences the media community like a kinetic energy or a power attraction that attract  them in a tiring ambiquity. Let them walk alone without escort of a decisive compass where they should have a rightist attitude and responsible. On the point, the guidance and assistance of the church is an  offering  if the church will be born a generation  of the future  of the  church  that is mature and has a certain quality  based  on the growth  and the development  of acuteness and inner  to determine the attitude to the development of media communication. The process of sharpening of mind and the sharpeness of the participants can be realized by giving some activities such as: awareness, deepening and even  the sharpeness of the actor of  media communication as an  alternative of reporting work of the God Kingdom for human beings. It becomes the main moving spirit or activator  for the board of KMK Of St. Martinus Ende  to plan and boring  about the activity of catechism. The activity rise the method of Amos.  By this method, the participants are invited to build a deeply reflection that based on thein real experiences about the media communication, while keep on self opening to the God planning will come  to them  and  give them via  the commandment of God.  The commandment  of God  come to light, inspiration, motivate, power and critics to the  participants about the using of the media communication as a media of the commandment of the kingdom of God  to the world that is more progress and development lately.

scholarly journals Hiliatic theories in the context of Protestant eschatology (exegetical-comparative analysis

2006 ◽  
pp. 70-85
Author(s):  
Vitaliy I. Docush
Keyword(s):  
Comparative Analysis ◽  
Drug Addiction ◽  
Kingdom Of God ◽  
The State ◽  
Existing Problems ◽  
Global Character ◽  
The Earth ◽  
Ideal System ◽  
The World ◽  
Qualitative Characteristics

At the intersection of the second and third millennia in connection with the natural (destruction of the state of the earth, water and atmosphere) and social (alcoholism, drug addiction, immoralism, extremism, wars, etc.) cataclysms that are taking on a global character, the eschatological prophecies about the end of the world have intensified the coming of the millennial Kingdom of God. In contrast to the existing problems, the Kingdom of God is offered as an ideal system of government with such qualitative characteristics as equality, justice, material and spiritual completeness.

scholarly journals Luther and Economic Questions

1910 ◽  
Vol 2 ◽  
pp. 131-150 ◽  
Author(s):  
John Alfred Faulkner
Keyword(s):  
Common Good ◽  
Kingdom Of God ◽  
The Other ◽  
Word Of God ◽  
The Common Good ◽  
The Poor ◽  
Special Knowledge ◽  
The Common ◽  
The Church

There are two facts to be borne in mind in regard to Luther's whole attitude to social and economic questions. The first is that ordinarily this was a territory to be confined to experts, in which ministers should not meddle. He believed that a special knowledge was necessary to deal with some of these matters, and that they had better be left to those to whom Providence had assigned them, whether the jurists, those clever in worldly knowledge, or the authorities. The other fact is that the Church after all has social duties, and that Church and clergy must fight flagrant abuses and try to bring in the Kingdom of God on earth. The Church must use the Word of God against sin and sinners, and so by spiritual ministries help the needs of the time. The authorities on their part shall proceed by strict justice against evil doers. But there is another fact here which it is necessary to mention to get Luther's whole attitude, viz., that the State's function is not simply to administer justice, but to secure the general weal. They shall do the very best they can for their subjects, says Luther. “The authorities shall serve their subjects and use their office not petulantly [nicht zu Mutwillen] but for the advancement of the common good, and especially for the poor.” The princes shall give laws which shall limit as far as possible social misery and national dangers. They should listen to the proposals of the Church to this end, and on the ground of wise counsels of churchmen, do away with old laws and make new ones.

Newton, Einstein and Scientific Theology

1972 ◽  
Vol 8 (3) ◽  
pp. 233-250
Author(s):  
Thomas F. Torrance
Keyword(s):  
Jesus Christ ◽  
Human Science ◽  
Francis Bacon ◽  
Space And Time ◽  
The Earth ◽  
The World ◽  
The Universe ◽  
The Church

Everything about us today tells us that we live in a world which will be increasingly dominated by empirical and theoretic science. This is the world in which the Church lives and proclaims its message about Jesus Christ. It is not an alien world, for it is in this world of space and time that God has planted us. He made the universe and endowed man with gifts to investigate and understand it. Just as he made life to produce itself, so he has made the universe with man as an essential constituent in it, that it may bring forth and articulate knowledge of itself. Regarded in this light the pursuit of science is one of the ways in which man exercises the dominion in the earth which he was given at his creation. That is how, for example, Francis Bacon understood the work of human science, as man's obedience to God. Science is a religious duty, while man as scientist can be spoken of as the priest of creation, whose task it is to interpret the books of nature, to understand the universe in its wonderful structures and harmonies, and to bring it all into orderly articulation, so that it fulfils its proper end as the vast theatre of glory in which the creator is worshipped and praised. Nature itself is dumb, but it is man's part to bring it to word, to be its mouth through which the whole universe gives voice to the glory and majesty of the living God.

Negotiating Knightly Piety: The Cult of the Warrior-Saints in the West, ca. 1070–ca. 1200

2004 ◽  
Vol 73 (2) ◽  
pp. 317-345 ◽  
Author(s):  
James B. MacGregor
Keyword(s):  
Military Service ◽  
Violent Behavior ◽  
The West ◽  
Proper Equilibrium ◽  
The Poor ◽  
The World ◽  
The Church ◽  
Christian Society

Around 1184, Alan de Lille composed a sermon addressed to Europe's knights (Ad milites) as part of a treatise on the art of preaching (Ars praedicandi). In it, Alan condemned the felonious and violent behavior of Western warriors and reproached them for their mistreatment of the poor and the Church—the very groups that knights ought to protect in an ideal Christian society. According to Alan, such actions must cease and knightly behavior must be reformed. Using scriptural precedent, he encouraged knights to consider their spiritual welfare by articulating a difference between internal and external military service. Knights, if they wish to be soldiers of God, must wield both temporal and spiritual arms: the former to protect the Church and their homelands, the latter to combat the enemies of their souls. Balance between the two was essential since external service (earthly combat) was empty and meaningless without its internal counterpart (spiritual combat). By ensuring the proper equilibrium, knights could fulfill their assigned role in the world while actively working to ensure their own salvation.

scholarly journals Religious Poverty, Mendicancy, and Reform in the Late Middle Ages

2003 ◽  
Vol 72 (3) ◽  
pp. 457-482 ◽  
Author(s):  
Michael D. Bailey
Keyword(s):  
Middle Ages ◽  
Kingdom Of God ◽  
Reform Movements ◽  
Material Wealth ◽  
Late Middle Ages ◽  
The Poor ◽  
Medieval Europe ◽  
Urban Spirituality ◽  
The Church ◽  
The Ideal

The idea and the ideal of religious poverty exerted a powerful force throughout the Middle Ages. “Take no gold, or silver, or copper in your belts, no bag for your journey, or two tunics, or sandals, or a staff,” Christ had commanded his apostles. He had sternly warned, “it is easier for a camel to go through the eye of a needle, than for someone who is rich to enter into the kingdom of God.” And he had instructed one of the faithful, who had asked what he needed to do to live the most holy sort of life, “if you wish to be perfect, go, sell your possessions and give your money to the poor, and you will have treasure in heaven.” Beginning with these biblical injunctions, voluntary poverty, the casting off of wealth and worldly goods for the sake of Christ, dominated much of medieval religious thought. The desire for a more perfect poverty impelled devout men and women to new heights of piety, while disgust with the material wealth of the church fueled reform movements and more radical heresies alike. Often, as so clearly illustrated by the case of the Spiritual Franciscans andfraticelliin the later thirteenth and fourteenth centuries, the lines separating devout believer from condemned heretic shifted and even reversed themselves entirely depending on how one understood the religious call to poverty. Moreover, the Christian ideal of poverty interacted powerfully with and helped to shape many major economic, social, and cultural trends in medieval Europe. As Lester Little demonstrated over two decades ago, for example, developing ideals of religious poverty were deeply intermeshed with the revitalizing European economy of the eleventh, twelfth, and thirteenth centuries and did much to shape the emerging urban spirituality of that period.

Justification Through New Creation

2001 ◽  
Vol 58 (2) ◽  
pp. 202-217
Author(s):  
Frank D. Macchia
Keyword(s):  
Kingdom Of God ◽  
New Creation ◽  
The World ◽  
The Church

Despite significant ecumenical discussion on justification, what is still needed is a trinitarian understanding of the doctrine that is filled out by the Holy Spirit's work to bring about justice through new creation. This view seeks to move beyond the preoccupation with meritorious works indicative of the forensic model of justification and to concentrate instead on the life-transforming righteousness of the kingdom of God. Both Luther and Paul support the idea of justification as achieved through the Spirit's work in the death and resurrection of Christ to deliver the oppressed and to make all things new, thus fulfilling redemptive justice for all of creation and between creation and God. Such righteousness is reckoned to us in faith as bearers of the Spirit of new life and is lived out in the here and now as the church seeks to be agents of new life in the world.

scholarly journals Menerapkan Matius 5:13 Tentang Garam Dunia di Tengah Era Disrupsi

2021 ◽  
Vol 1 (1) ◽  
pp. 92-106
Author(s):  
Yonatan Alex Arifianto ◽  
Reni Triposa ◽  
Daniel Supriyadi
Keyword(s):  
Research Method ◽  
Quantitative Approach ◽  
The Earth ◽  
Library Research ◽  
The World ◽  
The Church

AbstractSpiritual growth to be a blessing and influence and impact on others cannot be separated from the challenges of life. And it is part of the believer's role to be able to color and make himself a useful person. Yet the church and the believers experienced divisions that created conflict and contention so that the church could not speak or give anything to a divided, corrupted world. With the background of the problem, the author uses a library research method with a descriptive quantitative approach. So the author concludes that the role of believers as the salt of the world in Matthew 5:13, in the midst of an era of disruption, is the first Christianity that does not become tasteless. Second, Christianity must function like salt and third, Christianity must glorify God in its life. By applying to all believers, the role of Christians as the salt of the earth has an impact.Key words: Salt Of The World, Believers, The Role Of Christianity AbstrakPertumbuhan rohani untuk menjadi berkat dan pengaruh serta berdampak bagi sesama tidak lepas dari tantangan kehidupan. Dan hal itu sebagai bagian peran orang percaya untuk dapat mewarnai dan menjadikan dirinya sebagai orang yang berguna. Namun gereja dan orang percaya mengalami perpecahan yang menimbulkan konflik dan pertengkaran sehingga gereja tidak bisa berbicara atau memberikan apa-apa kepada dunia yang terpecah, rusak. Dengan latar belakang permasalahan, penulis menggunakan metode penelitian pustaka dengan pendekatan kuantitatif deskriptif. Maka penulis dengan mendapatkan kesimpulan bahwa   peran orang percaya sebagai garam dunia dalam Matius 5: 13, ditengah era disrupsi adalah pertama kekristenan yang tidak menjadi tawar. Kedua Kekristenan harus berfungsi seperti garam dan yang ketiga, Kekristenan harus memuliakan Tuhan dalam hidupnya. Dengan mengaplikasikan bagi semua orang percaya peran orang kristen sebagai garam dunia yang berdampak.Kata kunci: Garam Dunia, Orang Percaya, Peran Kekristenan 

scholarly journals Epistemologia e método do projeto sistemático da TdL

2000 ◽  
Vol 60 (237) ◽  
pp. 145
Author(s):  
Paulo Sérgio Lopes Gonçalves
Keyword(s):  
Vatican Ii ◽  
Kingdom Of God ◽  
Systematic Theology ◽  
The Core ◽  
The Poor ◽  
The World ◽  
Opening Up ◽  
Theology Of Liberation

A TdL se contituiu, ao longo de sua história, como uma teologia sistemática que se insere no conjunto das outras teologias, possui um método de relação com outras ciências, desenvolve o genitivo dos pobres e assume um caráter universal, sedimentado a partir do lugar dos enfraquecidos da história. Seu desenvolvimento está marcado pelas influências das teologias européias, das primeiras obras da própria TdL e da abertura eclesial ao mundo, proporcionada pelo Vaticano II. Embora consolidada, esta teologia foi questionada pelo magistério eclesiástico devido à utilização do marxismo no interior de seu complexo teórico. Mas, sua consistência é a de ser uma teologia desenvolvida em função da irrupção do Reino de Deus na história, a partir da vida dos pobres deste mundo.Abstract: The Theology of Liberation (TL), as its history has unfolded, has made itself into a systematic Theology which places itself in the assemblage of other Theologies, having a method of relation to other Sciences, developing the genitive of the poor and assuming a universal character rooted in the place ofthe weak of history. Its development is marked by the influences of European Theologies, by the first works of TL itself and the ecclesial opening up to the world, given through Vatican II. Though Consolidated, th is Theology was questioned by the ecclesiastical magisterium due to its use of Marxism at the core of its theoretical complex. But its consistency is in its being a Theology developed in function of the outburst of the Kingdom of God in history, starting offfrom the life of the poor ofthis world.

Sign in / Sign up

Export Citation Format

Share Document