scholarly journals Hospitalitas suatu kebijakan yang terlupakan di tengah masyarakat aksi hospitalitas atas nama agama

2021 ◽  
Author(s):  
Pitriani Padatu
Keyword(s):  
Social Service ◽  
Gender Issues ◽  
Political Orientation ◽  
Christian Tradition ◽  
Christian Life ◽  
Space And Time ◽  
Entry Points ◽  
Harm To Others ◽  
The Church ◽  
New Entry

Abstract: Hospitality was once an important value in Christian life. However, hospitality has become a forgotten value in today's world. In fact, the long practice of hospitality in the Christian tradition has shaped the mission of the church. Hostility offers new entry points to live together in the struggle for differences in ethnicity, education and social backgrounds, religion, gender issues, political orientation and so on. Hospitalitas is an urgent practice for today's society because hospitality does not only provide for those in need, but also creates other people's space and time. Because hospitality opens the door to live together in the context of a society that has been tainted by violence, harm to others in the name of difference, hospitality is not a tolerance to offer money to transcend differences and try to learn from one another, and recognize authenticity or each other.The church, as the recipient of God's hospitality, should go ahead as a driver on how people can live together. As a display of God's work, the Church herself builds a model of society like this, which appears first of all in communal and private worship, social service and endeavors to bring about peace. In the same way Christian institutes should also strive towards this vision with a view to realizing how deep the peaceful work of God is.Abstrak: Hospitalitas pernah menjadi nilai yang penting dalam kehidupan orang Kristen. Namun hospitalitas telah menjadi nilai yang terlupakan dalam dunia masa kini. Padahal, praktek panjang hospitalitas dalam tradisi Kristen telah membentuk misi gereja. Hospilitas menawarkan jalan masuk baru untuk hidup bersama dalam pergumulan perbedaan etnis, pendidikan dan latar belakang social, agama, isu gender, orientasi politik dan lain sebagainya. Hospitalitas adalah sebuah praktek yang mendesak bagi masyarakat masa kini karena hospitalitas tidak hanya menyediakan kebutuhan bagi yang membutuhkan, tetapi juga menciptakaan ruang dan waktu orang lain. Oleh karena hospitalitas membuka pintu untuk hidup bersama dalam konteks masyarakat yang telah tercemara oleh kekerasan, kerugian terhadap orang lain atas nama perbedan, maka hospitalitas bukanlah toleransi menawarkan uang untuk melampaui batas perbedaan dan berusaha untuk belajar suatu sama lain, serta mengenali otentisitas atau sama lain. Gereja sebagai penerima hospitalitas Allah, seharusnya berjalan di depan sebagai pramotor tentang bagaimana masyarakat dapat hidup bersama. Sebagai tampilan atas karya Allah, Gereja diri dalam dirinya membagun model masyarakat seperti ini, yang tampak pertama-tama dalam ibadah secara komunal maupun pribadi,pelayanan social dan usaha keras dalam mewujudkan perdamaian. Dengan cara yang sama institut Kristen juga seharusnya bekerja dengan keras kearah visi ini dengan maksud untuk mewujudkan betapa dalamnya kerjaan Allah yang penuh damai. Kata Kunci:

Salvation, Baptism in the Holy Spirit, and Experience of God

2021 ◽  
pp. 67-80
Author(s):  
William J. Abraham
Keyword(s):  
Holy Spirit ◽  
Human Agency ◽  
Christian Tradition ◽  
Divine Action ◽  
Union With Christ ◽  
Christian Life ◽  
Experience Of God ◽  
The Holy Spirit ◽  
Point Of Departure ◽  
The Church

This chapter begins by charting the failure of Herbert Asbury’s conversion, using this as a point of departure to review two classical ways to provide a taxonomy of divine action for the Christian life, especially the experience of the Holy Spirit. The Christian tradition imparts a variety of concepts like sanctification, theosis, holiness, baptism in the Spirit, and union with Christ to speak of the experience of the Christian believer. Furthermore, the tradition speaks of the action of the church and the action of other believers on Christians. By attending to the concepts of divine and human agency, this chapter provides a way forward through this debate.

EDUCATION FOR SOCIAL SERVICE IN THE CHURCH

1913 ◽  
Vol 6 (5) ◽  
pp. 350-356
Author(s):  
F. M. Crouch
Keyword(s):  
Social Service ◽  
The Church

St Symeon the New Theologian (969-1022): Byzantine spiritual renewal in search of a precedent

1997 ◽  
Vol 33 ◽  
pp. 75-90
Author(s):  
John Anthony McGuckin
Keyword(s):  
Christian Tradition ◽  
Spiritual Renewal ◽  
Divine Love ◽  
The West ◽  
Conference Theme ◽  
Autobiographical Accounts ◽  
The Stability ◽  
The Church

St Symeon the New Theologian is, without question, one of the most original and intriguing writers of medieval Byzantium. Indeed, although still largely unknown in the West, he is surely one of the greatest of all Christian mystical writers; not only for the remarkable autobiographical accounts he gives of several visions of the divine light, but also for the passionate quality of his exquisite Hymns of Divine Love, the remarkable intensity of his pneumatological doctrine, and the corresponding fire he brings to his preaching of reform in the internal and external life of the Church. He was a highly controversial figure in his own day. His disciples venerated him as a saint who had returned to the roots of the Christian tradition and personified its repristinization. His opponents, who secured his deposition and exile, regarded him as a dangerously unbalanced incompetent who, by overstressing the value of personal religious fervour, had endangered the stability of that tradition. The Vita which we possess was composed in 1054, in an attempt to rehabilitate Symeon’s memory and prepare for the return of his relics to the capital from which he had been expelled when alive. This paper will investigate how he himself understood and appropriated aspects of the earlier tradition (particularly monastic spirituality), hoping to elucidate why he felt himself inspired to reformist zeal, and why many of his contemporaries (not simply his ‘worldly opponents’ as his hagiographer would have us believe) regarded him as unbalanced. It will end by attempting some reflection on what the controversy reveals on the larger front about how the Church ‘selectively looks back on itself, so to paraphrase our president’s description of the conference theme, and whether the model of tradition and its reception exemplified in this Byzantine writer can offer anything to the dialogue between history and theology which the doctrine of Tradition (Paradosis) inevitably initiates.

scholarly journals Church as a factor in the self-determination of a nation in a cultural and civilized environment

1999 ◽  
pp. 43-52
Author(s):  
Olga Nedavnya
Keyword(s):  
The Self ◽  
Self Determination ◽  
Christian Life ◽  
Biblical Texts ◽  
The Church

At the end of the second Christian millennium, Christians united in the church of different denominations and ceremonies. The most devoted ones are looking for ecumenical paths, "that all be one." However, every person is free in his own way to build ties with the Lord. But, as emphasized by the first Metropolitan Rusich Ilarion in the "Word of Law and Grace," every person and the whole people are responsible before God. This statement is based on the authority of biblical texts. Therefore, Christians must worry not only about their own salvation, but also about the best, most natural and most useful arrangement of the Christian life of their nation.

scholarly journals We Believe: Group Belief and the Liturgical use of Creeds

2021 ◽  
Vol 13 (3) ◽  
Author(s):  
Joshua Cockayne
Keyword(s):  
Recent Work ◽  
Philosophical Analysis ◽  
Christian Tradition ◽  
Joint Commitment ◽  
Corporate Worship ◽  
Group Belief ◽  
The Church

The recitation of creeds in corporate worship is widespread in the Christian tradition. Intuitively, the use of creeds captures the belief not only of the individuals reciting it, but of the Church as a whole. This paper seeks to provide a philosophical analysis of the meaning of the words, ‘We believe…’, in the context of the liturgical recitation of the Creed. Drawing from recent work in group ontology, I explore three recent accounts of group belief (summative accounts, joint commitment accounts, and functionalist accounts) and consider the potential of applying these to the group belief contained in the Creed.

scholarly journals Awal Moral Kristiani

2019 ◽  
Vol 19 (1) ◽  
pp. 98-114
Author(s):  
Edison R.L. Tinambunan
Keyword(s):  
Jesus Christ ◽  
Early Christianity ◽  
Way Of Life ◽  
Christian Life ◽  
Gregory The Great ◽  
Christian Morality ◽  
The Right ◽  
The Church

The development of Christian morality takes a long journey which was started when the Church was born. There were many typical moral cases faced by the Church at each period of time. From one period to another one, moralists came out to solve the cases by giving the right assessment according to the Church’s way of life. A period which was well-known in the journey of Christian morality is the period of the Fathers of the Church. The principle of Christian morality is love which is based on the Gospel and the commandment of Jesus Christ. This was documented in Didache which was used by the Christians at that time. It was the principal moral document of early Christianity. In the development, it was then added by other principals: freedom and justice which were applied in the Christian life. The three principals (love, freedom and justice) formed Christian attitude in respecting other Christians and all people which is applied perfectly by Augustine. The following development of Christian morality was the development of the practice and the profound of what had been laid down before by the Fathers of the Church, with addition of the figure which is excelling in the life as Job, who had been interpreted by Gregory the Great. This writing is ended at this point, because the research is limited from the beginning up to the first development of Christian morality during the period of the Fathers of the Church.

scholarly journals PERAYAAN EKARISTI SEBAGAI SUMBER DAN PUNCAK SELURUH HIDUP KRISTIANI

2020 ◽  
Vol 20 (1) ◽  
pp. 88-100
Author(s):  
Don Bosco Karnan Ardijanto
Keyword(s):  
Christian Life ◽  
Daily Lives ◽  
In Christ ◽  
The Cross ◽  
The Impact ◽  
The Church

The Eucharist is the source and summit of the Christian life. Many faithful celebrate the Eucharist: some experience the Eucharist's impact, but many do not feel the impact of the Eucharist on their daily lives. The Eucharist is the memory of Christ's sacrifice on the cross. He himself is present at the Eucharist. Therefore the Eucharist is a source of grace and blessing to the lives of the faithful: to bring the fruits of redemption and to be the source of life for the faithful; building–living–reviving the Church. The Eucharist is also a source of repentance and forgiveness as well as a source for developing faith, hope, and love. The Eucharist is the offering of Christ and His Church. Therefore, in the Eucharist the faithful offer their entire lives to be transformed into a source of life and blessing for them and the whole world. In the spirit of repentance, the faithful are also called to offer themselves in faith, hope and love. Celebrating the Eucharist and seriously believing its truths will illuminate the daily lives of the faithful and grow in love for the Eucharist, so that they grow in love for God and others in Christ.

partakers of the Spirit. There are no special classes of Spirit-bearers, no separate groups of Spirit-filled believers. Fullness of life in the Spirit, participation in the abundant life in the Spirit, is a common possession of the whole Church, although not appropriated in equal measure by all . . . The statement stresses the plurality but not equality of charisms. As mani-festations of the Spirit – ‘inseparable but not identical’ – spiritual gifts are constitutive both of the nature of the church and of ‘the nature of the Christian life in its communitarian and individual expression’. In this sense every Christian is a charismatic and therefore has a ministry to the church and the world. A radical equality of charisms and ministries is not a principle of church life. One must also say that the charisms of the Spirit are without number. Finally, one of the bonds which binds laity and the hierarchy is the one Spirit manifesting himself in different service functions. . . . Irenaeus said: ‘Where the Church is, there is the Spirit, and where the Spirit of God is, there is the Church . . .’ Charism is a principle of order in the Church in such a way that there is no distinction between the insti-tutional and the charismatic Church.

2003 ◽  
pp. 276-278
Keyword(s):  
Spiritual Gifts ◽  
Christian Life ◽  
Church Life ◽  
The World ◽  
The One ◽  
The Church ◽  
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