scholarly journals Kepemimpinan Perempuan Dalam gereja

2021 ◽  
Author(s):  
Triwage Sri Datu Yang

In general, the church accepts the existence of women as leaders and puts it on an equal footing with men. But in this day and age many people are hunting for men and women as a result of implementing democracy. God views men and women as equal before God, but in the Bible that men and women are different in terms of leadership because God appointed a man as a leader for a woman. The role of women in the church in particular did not go unnoticed. Why is that? Because in a woman has a weakness. The fall of man into sin occurred because of the weakness of women who are easily tempted.Democracy in this case cannot destroy a traditional culture that has been created by humans, nor can it change what is written in the word of God.

2020 ◽  
Vol 1 (1) ◽  
pp. 40-49
Author(s):  
Melissa M.F. Waturandang ◽  
Leonardo Caesar Dendeng

ABSTRACT   The purpose of this study is (1) analyzing the roles of men and women in Genesis 1-3, (2) identifying and analyzing the roles of men and women in the family in the Church (3) analyzing and describing the pastoral church about the role of men and women in the family of the Church. This research is a qualitative study, with a socio-historical analysis to analyze the text of Genesis 1-3, at the Evangelical Christian Church in Minahasa (GMIM) of the Jerusalem Paal Dua Church in Manado in 2018. Data is collected through interpretation, observation, interview and documentation study. From the results of the analysis and interpretation of the data obtained an indication that: (1) the roles of men and women in Genesis 1-3 are not equal, where men are still higher, according to the context in the agrarian society at that time (2) the role of men men and women in the family even though it is in the context of a networked society but still unequal, where men are still higher as in an agrarian society because the congregation still reads the Bible without knowing the context of writing (3) the Church still has not seen the role of men and women who equivalent as something important in pastoral care because it indirectly still preserves patriarchal views as in agrarian societies. From these findings it is recommended that (1) the congregation read the Bible according to the context because even though the message of the Word of God remains the same but the context and readers change (2) the church in pastoral ministry is advised to teach the congregation to read the Bible according to context, not to be constrained by the context at the time of writing The Bible but teaches the liberating Word of God and dynamic faith.


2021 ◽  
Author(s):  
Evriyani Lambang Mandi'

Seeing from the creation story, it can be said that gender equality has been determined according to God's own standards "Genesis 1:26 God said: "Let us make humans..." This passage refers to the understanding that men and women have the same equality, even though they have fallen. into sin but humans are required to be in their place and role even though in today's practice there are still gender differences that occur. This paper focuses on the implementation of the role of women in the church and the role of women in the Bible by referring to the two women in the OT and NT.


Author(s):  
Paul A. Bramadat

Whenever I describe the IVCF to non-Christian academic peers, they almost invariably express their astonishment at the fact that at virtually every IVCF event I attend, approximately 70% of the participants are women. Perhaps this level of involvement is not unusual in the world of contemporary Protestantism; after all, in many of the churches IVCF members attend every Sunday, women outnumber men. However, the proportion of women to men is not as high in evangelical churches as it is in the IVCF (Bibby 1987:102; Rawlyk 1996:143). As well, women’s roles are usually much more tightly controlled in many if not most evangelical churches than they are in the IVCF. In fact, IVCF participants who attend churches in the Fellowship Baptist, Christian Reformed, and Brethren traditions may never see a woman in the pulpit, or, if women are allowed to speak at the front of the church, they are not usually permitted to become senior pastors or interpret the Bible. At the IVCF functions I have attended, however, women are in no way restricted in their abilities to lead worship, deliver sermons, organize events, or perform any of the myriad tasks involved in maintaining the group. In fact, the chapter’s paid staff worker is a woman, and she tries to ensure that the position of president alternates between a male and a female student every other year. I began to wonder how to make sense of the high level of female participation at every McMaster IVCF event I attended, especially in light of the fact that the scholarly literature on evangelicalism in North America often depicts the tradition as inimical or opposed to the egalitarian or feminist values that are so prevalent at universities. During my research, I found that many, but not all, of the evangelical women I interviewed maintain nonegalitarian views on the role of women. In other words, the common academic depiction of the place of women in evangelicalism seems to be confirmed by my experience, even though I hope to nuance this portrayal somewhat.


Kairos ◽  
2017 ◽  
Vol 11 (1) ◽  
pp. 91-100
Author(s):  
Monika Bajić

The Bible, which is indisputable regarded as the inspired word of God, is written under the inspiration of the Holy Spirit. Man, as an earthen vessel, was used by the Holy Spirit to pen the revelation of God’s truth in Jesus Christ. The Holy Scriptures are “God breathed” words to the Church and are key in interpreting and fulfilling God’s telos for creation. This write-up wishes to emphasize and survey the critical role of the Holy Spirit in the Scriptures. Due to the inspiring role of the Spirit, the word of God is not a dead letter, rather a life-giving word that spills new life into the believer and the Church. Precisely this connection of Spirit and letter marks the Holy Scripture as living and active and conveys the desired transformative dimension for the individual believer and the faith community.


1990 ◽  
Vol 2 (3) ◽  
pp. 55-66
Author(s):  
John S. Hatcher

The Bahá’í teachings simultaneously assert the equality of men and women while advocating in some cases distinct duties according to gender. Since the Bahá’í Faith also teaches that religious convictions should be examined by the “standards of science,” this ostensible paradox invites careful study. At the heart of the response to this query is the Universal House of Justice statement that “equality between men and women does not, indeed physiologically it cannot, mean identity of functions.” To appreciate and to accept this thesis that there can be gender distinction, even insofar as the assignment of fundamental tasks is concerned, without any attendant diminution in the role of women, we must turn to statements in the Bahá’í writings about the complementary relationship between men and women. Through a careful consideration of this principle, we can discover how there can indeed be gender distinction without inequality in status or function.


2021 ◽  
Vol 101 (2-3) ◽  
pp. 376-398
Author(s):  
Nigel Smith

Abstract This article contrasts hostility toward visual and literary art in English radical Puritanism before the late seventeenth century with the central role of art for Dutch Mennonites, many involved in the commercial prosperity of Amsterdam. Both 1620s Mennonites and 1650s–1660s Quakers debated the relationship between literal truth of the Bible and claims for the power of a personally felt Holy Spirit. This was the intra-Mennonite “Two-Word Dispute,” and for Quakers an opportunity to attack Puritans who argued that the Bible was literally the Word of God, not the “light within.” Mennonites like Jan Theunisz and Quakers like Samuel Fisher made extensive use of learning, festive subversion and poetry. Texts from the earlier dispute were republished in order to traduce the Quakers when they came to Amsterdam in the 1650s and discovered openness to conversation but not conversion.


Theology ◽  
1949 ◽  
Vol 52 (344) ◽  
pp. 79-80
Author(s):  
Marianne Turner
Keyword(s):  

2020 ◽  
Vol 4 (1) ◽  
pp. 44-55
Author(s):  
Grecetinovitria Merliana Butar-butar

AbstractPurpose of this study was to describe the meaning of ezer kenegdo and to know position and role of women in the family. The research method used is qualitative research methods (library research). The term of “ ezer kenegdo” refer to a helper but her position withoutsuperiority and inferiority. “The patner model” between men and women is uderstood in relation to one another as the same function, where differences are complementary and mutually beneficial in all walks of life and human endeavors.Keywords: Ezer Kenegdo; Women; Family.AbstrakTujuan penulisan artikel ini adalah untuk mendeskripsikan pengertian ezer kenegdo dan mengetahui kedudukan dan peran perempuan dalam keluarga. Metode yang digunakan adalah metode kualitatif library research. Ungkapan “ezer kenegdo” menunjuk pada seorang penolong namun kedudukannya adalah setara tanpa ada superioritas dan inferioritas. “Model kepatneran” antara laki-laki dan perempuan dipahami dengan hubungan satu dengan yang lain sebagai fungsi yang sama, yang mana perbedaan adalah saling melengkapi dan saling menguntungkan dalam semua lapisan kehidupan dan usaha manusia.Kata Kunci: Ezer Kenegdo, Prerempuan, Keluarga.


Sign in / Sign up

Export Citation Format

Share Document