scholarly journals Does Malachi 1:2-3 Teach Double Predestination?

2021 ◽  
Vol 4 (1) ◽  
pp. 1-12
Author(s):  
Philip Suciadi Chia ◽  
Juanda Juanda
Keyword(s):  
Inductive Method ◽  
Correct Interpretation ◽  
Objective Truth ◽  
The Bible ◽  
Eternal Salvation ◽  
Eternal Punishment

The term ‘double predestination’ simply means that, just as God predestines some, but not all, to eternal salvation, so he predestines others to eternal punishment; this second part of  ‘double predestination’, God's appointment of all but the elect unto eternal destruction, is sometimes called ‘reprobation’; and those who are not the elect are thus called the ‘reprobate’.The object of Malachi was in reminding the Jews that they were loved and chosen by God; it was, that he might the more amplify their ingratitude for having rendered such an unworthy reward for so great a favor of God: as he had preferred them to all other nations, he had justly bound them to perpetual obedience With the inductive method, we will present a more objective truth of Scripture. We will not only explain the truth of the Bible would conclude (correct interpretation), but also accompanied by the evidence and arguments of the conclusions. In conclusion, the meaning of hate in this context is God hated Esau, the absence of affection, because he is a sinful people therefore Yahweh opposed and kept distant from him (have no relationship). Based on this meaning, we can summarize that this verse (Mal. 1:3) doesn’t teach about reprobation that God has predestined Esau to go to eternal destruction because Yahweh hated him beforehand but Lord indeed hated Edomites because they are sinful people. 

scholarly journals Kristologi Biblika Menurut Kaum Reformed Sebagai Salah Satu Dasar Apologetika Dalam Menghadapi Pengajaran Gnostik Di Era Postmodern

2020 ◽  
Vol 6 (2) ◽  
pp. 116-128
Author(s):  
Marlon Butarbutar
Keyword(s):  
Jesus Christ ◽  
Holy Spirit ◽  
Christian Theology ◽  
God's Will ◽  
Historical Reality ◽  
The Bible ◽  
The Holy Spirit ◽  
Correct Understanding ◽  
Eternal Salvation ◽  
The Church

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.

Childhood in Eastern Patristic Thought: Some Problems of Theology and Theological Anthropology

1994 ◽  
Vol 31 ◽  
pp. 39-52 ◽  
Author(s):  
Graham Gould
Keyword(s):  
Theological Anthropology ◽  
Human Person ◽  
Image Of God ◽  
Christian Theology ◽  
Early Church ◽  
The Bible ◽  
Definition Of ◽  
Eternal Salvation ◽  
The Image Of God ◽  
Present Life

The writings of the Early Church concerning childhood are not extensive, but in the works of a number of Eastern Christian authors of the second to fourth centuries it is possible to discern some ideas about childhood which raise important problems of Christian theology and theological anthropology. The theological problem is that of the question posed for theodicy by the sufferings and deaths of infants. It is harder to give a brief definition of the anthropological problem, but it is important to do so because to define the problem as the Eastern Fathers saw it is also to identify the set of conceptual tools—the anthropological paradigm—which they used to answer it. These are not, naturally, the concepts of modern anthropology and psychology. Applied to patristic thought, these terms usually refer to speculations about the composition and functioning of the human person or the human soul which belong to a discourse which is recognizably philosophical and metaphysical—by which is meant that it is (though influenced by other sources, such as the Bible) the discourse of a tradition descending ultimately from the anthropological terminology of Plato, Aristotle, and the Stoics. Patristic anthropology seeks to account for the history and experiences of the human person as a created being—fhe experience of sin and mortality in the present life, but also of eternal salvation and advancement to perfection in the image of God.

Was Saint Thomas More a Mystic?

Moreana ◽  
2009 ◽  
Vol 46 (Number 177- (2-3) ◽  
pp. 25-44 ◽  
Author(s):  
Germain Marc’hadour
Keyword(s):  
Essential Role ◽  
Thomas More ◽  
Prison Life ◽  
Christian Humanism ◽  
The Bible ◽  
John Colet ◽  
God's Grace ◽  
Eternal Salvation ◽  
The Church

The whole spirit of Christian humanism, as exemplified by Erasmus, makes one think, in Mesnard’s phrase, of ‘mystique légère:’ plenty of of moralism and reformism, with less room for experience; a fruit of it was the Exercices of St Ignatius, in contrast with the alumbrados or even the Rheno-Flemish masters such as Eckhart or even Denys the Carthusian. More may not have so much as heard of Juliana of Norwich, England’s best-known medieval mystic, whereas he recommends Walter Hilton’s Scala perfectionis, and The Following of Christ, as he calls Thomas à Kempis’s classic. The earliest influences perceptible in his life and writings are Pico della Mirandola and John Colet. The Lutheran challenge led him to stress the role of human cooperation with God’s grace in the business of eternal salvation, and the essential role of the Church as interpreter of the Bible. Prison life with the imminence of a martyr’s death colored his meditation on the agony of Christ, and his stress on God as the only source of comfort.

scholarly journals Man And Redemption

2020 ◽  
pp. 65-74
Author(s):  
Władysław Łydka
Keyword(s):  
Human Life ◽  
Social Approach ◽  
The Bible ◽  
Starting Point ◽  
The One ◽  
Concrete Language ◽  
Eternal Salvation ◽  
The Relationship ◽  
Biblical Sources ◽  
Current Experience

What conclusions of the Pope’s doctrine are significant for our way of teachingthe treaty on Redemption?/) e lecture should include an analysis of the concrete existential situationof today’s individual, our nation and all modern humanity. Awarenessof the contemporary existential situation and contemporary conditions shouldbe both a starting point in the considerations on the Redemption, their relevanceand indispensability, as does political theology or liberation theology in theirown way, and the basis which makes it possible that lectures on Redemptionwould demonstrate its significance for today’s man and teach people effectiveconcern for specific matters of existence of Others. When talking about theeffects of Redemption, one should ask what is its significance today for human existence, for example in the burning matter of human dignity and rights, orin the field of the Church’s tasks in the world. us, both the starting point andeffects of the Redemption should be presented in a concrete way, in relationto the current socio-historical situation, based on current experience.() All teaching on the Redemption should be based on biblical sources,obviously interpreted in light of the last Council and entire Christian Tradition.Referring – to a greater extent – to the content and statements presentedin the Bible, may help to overcome the abstractness and the one-sidednessof traditional soteriological treaties, which consider Redemption only in termsof substitute compensation, the most perfect sacrifice and individualistic andethical participation in the atonement and merits of Christ.X) It is necessary to harmoniously combine – as the Pope does in his Encyclical– various aspects of the doctrine of the Redemption, o6en interpreted separatelyin earlier theological treaties. In the spirit of such a harmonious synthesis,it is necessary to demonstrate the relationship between the work of Redemptionand the work of creation, between the Incarnation and the Passover of Christ,between man’s Redemption and the Redemption of the whole world, betweenmoral liberation from sin and social liberation from all forms of oppression,the concern for eternal salvation and for authentic humanism in earthy life.Z) Among many biblical categories that provide a closer view on the mysteryof Redemption, it is especially important to present the category of love, notonly in order to overcome the narrow, legal and social approach to Redemptionin terms of satisfaction and merit, but above all because love is a preeminentcategory in the theory of Christian revelation, the attitude and action mostappropriate for God and for every human being, and the source or bond of trueand full communion between people and God.9) One should teach about the Redemption using a concrete language,and not the abstract one. When analyzing the biblical texts it is necessary to explainthat the revelation of the mystery of the Redemption took place gradually,within the framework of history, in the context of certain cultural categories,that people were redeemed from the situation of sin through concrete events,carried out by God throughout history, especially through life, death and resurrectionof Christ.e Christ who lived in a certain place and in a certain time carried outthe Redemption by restoring the broken covenant of mankind with God, andtoday He allows us to enjoy the effects of the Redemption. rough meetingand uniting with Him in faith and love, confirmed and strengthened in thesacraments, each person regains the highest dignity and the possibility of fulldevelopment. us, the teaching on Redemption using a concrete language will be thus also tantamount to emphasizing the historical, Christocentric andpersonalist character of Redemption.Y) Finally, following the biblical approach, one should refrain from confiningoneself to recognize the mystery of the Redemption in a purely objectiveand essentializing manner – which was common in earlier textbooks – fromcarrying out considerations about its essence in isolation from man and hissituation, but instead one should try to recognize this mystery in terms of itsrole in human life and humanity, its significance for specific human history, itsinfluence on human activity and human culture.

scholarly journals Zagadnienie wiary w nauczaniu kaznodziejskim św. Chromacjusza z Akwilei

Vox Patrum ◽  
2014 ◽  
Vol 61 ◽  
pp. 467-478
Author(s):  
Brunon Zgraja
Keyword(s):  
Spiritual Life ◽  
The Bible ◽  
Eternal Salvation

St. Chromatius, bishop of Aquileia, who lived at the turn of the IV and V cen­tury, as a zealous pastor, led by concern for the salvation of his faithful, undertook in his predicatory teaching an explanation of the queations of faith. Without in­dications of any polemics – as one might expect – with the Arianism which was spread through the Gothic invaders, he did it, not ignoring however the important doctrinal aspect which constitutes the basis of the act of faith. He teaches, that to believe means to walk incessantly the Christ’s way of righteousness, know thanks to the proclaimed Gospel. Receiving the holy baptism is the beginning of that way. In a simple, but interesting at the same time, preaching being not infre­quently the fruit of an allegorical, often amazing interpretation of the Bible events and signs know to his listeners, the bishop of Aquileia furthermore encourages to fidelity to the chosen way of righteousness, making his listeners aware that walk­ing this way means not only walking a way that is free from wrongdoing, which brings concrete fruits, of which the most valuable is the eternal salvation. Being aware of many menaces in spiritual life, he also warns in his sermons against the danger of losing the faith.

scholarly journals Menimbang (Ulang) Kekerasan Dalam Alkitab Dari Perspektif Katolik

1970 ◽  
Vol 13 (2) ◽  
pp. 242-269
Author(s):  
Indra Tanureja
Keyword(s):  
First Century ◽  
Literary Genre ◽  
Correct Interpretation ◽  
The Bible ◽  
Divine Inspiration ◽  
Dei Verbum ◽  
Helping Others ◽  
Spiritual Perspective ◽  
The Church

Abstrak: Kekerasan dalam Alkitab boleh dikatakan merupakan sebuah topik alkitabiah yang unik dan abadi, baik dari sudut pandang akademis maupun spiritual. Orang tidak hanya perlu memahaminya untuk orang lain, tetapi juga untuk diri sendiri. Sejak Marcion di abad pertama sampai saat ini, meskipun sudah amat banyak tulisan dihasilkan, tidak pernah ada suatu solusi yang memuaskan semua pihak. Tulisan ini menawarkan sudut pandang yang jarang disentuh, yaitu sudut pandang Gereja Katolik. Membaca Alkitab sebagai orang Katolik berarti membaca dengan memperhatikan juga ajaran-ajaran Gereja tentang (pokok-pokok tertentu dari) Alkitab sebagaimana terungkap dalam dokumen-dokumen resmi Gereja. Ajaran Gereja khususnya Dei Verbum artikel 11 dan 12 memuat paling tidak pemahaman akan tiga hal yang dapat membuka kemungkinan untuk memahami persoalan ini secara lebih utuh. Pokok-pokok yang dimaksud adalah soal inspirasi, paham tentang Alkitab, dan kesatuan seluruh Alkitab sebagai kunci penafsiran Alkitab dalam Gereja. Pembacaan Alkitab secara menyeluruh menunjukkan bahwa klim kekerasan dalam Alkitab adalah sebuah klim sepihak yang tidak memperhatikan keseluruhan Alkitab sebagaimana dipahami dan di terima Gereja sebagai buku iman.   Kata-kata Kunci: Kekerasan dalam Alkitab, Ajaran Gereja, Dei Verbum, inspirasi, paham tentang Alkitab, kesatuan seluruh Alkitab, jenis sastra.   Abstract: Violence in the Bible could be considered a unique eternal theme in the Bible, be it from academic or spiritual perspective. One needs to understand it not only for helping others, but also for himself. Since Marcion in the first century up to our time, there has been no solution which is acceptable and could satisfy everybody, notwithstanding the abundance literature on this topic. To read the Bible as Catholic means to read it employing the Church’s teachings on the Bible which are found in the official Church documents as the hermeneutical key. The teaching of the Church especially Dei Verbum 11 and 12 offers an understanding on three important points that could be useful for comprehending the topic in a more comprehensive way. Those three points are the notion of biblical inspiration, the Catholic understanding of the Bible and the unity of the Bible. They could be the key to a correct interpretation of the Bible within the Church. The holistic reading of the Bible shows that the claim of biblical violence is actually a one-sided claim that does not pay fair attention to the unity of the Bible as a whole as it is understood and accepted by the Church as the book of faith. Keywords: Violence in the Bible, Church’s official teaching, Dei Verbum, divine inspiration, notion of the Bible, the unity of the Bible, literary genre.

The Necessary Angel: Imagination and the Bible

1988 ◽  
Vol 1 (2) ◽  
pp. 171-188
Author(s):  
Mark Coleridge
Keyword(s):  
Correct Interpretation ◽  
The Bible ◽  
Biblical Texts ◽  
The Church

The point of this article is to explore the role of imagination in both the production and interpretation of the biblical texts. To speak of the metaphoric character of the Bible is to reject all authoritarian notions of interpretation which would claim that there is only one correct interpretation of a text. The biblical texts demand constantly fresh interpretations, the discovery of new possibilities. All our reading of the Scripture runs down to the sea of adoration, into that dark moment when we surrender to the infinite possibility which imagination has perceived at the heart of things. A failure to actualise Scripture in the life of the Church is a failure primarily of imagination.

scholarly journals MAKNA "LETIH LESU DAN BERBEBAN BERAT" DALAM INJIL MATIUS 11:28 BERDASARKAN PRINSIP HERMENETIKA INJIL

2021 ◽  
Vol 4 (2) ◽  
pp. 54-65
Author(s):  
Yosua Sibarani
Keyword(s):  
Qualitative Research ◽  
Research Methods ◽  
Gospel Of Matthew ◽  
Daily Life ◽  
Physical Nature ◽  
Qualitative Research Methods ◽  
Correct Interpretation ◽  
The Bible ◽  
The New Testament ◽  
The Many

AbstractA reader of the Bible should know that ancient copies of the Old and New Testaments sometimes use different or inexact wordings regarding certain texts. This fact shows that the Bible needs to be interpreted based on the principle of correct interpretation so that today's readers understand the meaning of the text that is being read. The text of the Gospel of Matthew 11:28 is one of the many biblical texts that Christians have misunderstood as a result of the preacher's error in presenting it. This study aims to describe the concept of "tired and heavy laden" in Matthew 11:28 based on the interpretive principle that places Matthew specifically as one of the Gospels in the New Testament canon using qualitative research methods. As a result of this research, the phrase “weary and laden with weight” refers to Jews who are exhausted from carrying out the demands of the law for salvation, not to people who experience problems or problems of daily life of a physical nature. AbstrakSeorang pembaca Alkitab perlu mengetahui bahwa salinan kuno dari Perjanjian Lama dan Perjanjian Baru kadang-kadang menggunakan susunan kata yang berbeda atau tidak sama persis mengenai teks tertentu. Fakta tersebut menunjukkan bahwa Alkitab perlu ditafsirkan berdasarkan prinsip penafsiran yang benar agar pembaca masa kini memahami makna teks yang sedang dibaca. Teks Injil Matius 11:28 adalah salah satu dari sekian banyak teks Alkitab yang disalahpahami oleh orang Kristen sebagai akibat dari kekeliruan pengkhotbah menyampaikannya. Penelitian ini bertujuan untuk memaparkan konsep “letih lesu dan berbeban berat” dalam Matius 11:28 berdasarkan prinsip penafsiran yang menempatkan Matius secara khusus sebagai salah satu dari Injil dalam kanon Perjanjian Baru menggunakan metode penelitian kualitatif. Sebagai hasil dari penelitian ini, frase “letih lesu dan berbeban berat” merujuk kepada orang-orang Yahudi yang mengalami kelelahan karena melakukan tuntutan hukum Taurat untuk mendapatkan keselamatan, bukan orang-orang yang mengalami masalah atau persoalan hidup sehari-hari yang bersifat jasmani.

scholarly journals Afgrænsningen mellem sand og falsk skrifttolkning hos Irenæus og Grundtvig

1997 ◽  
Vol 48 (1) ◽  
pp. 29-52
Author(s):  
Anders-Christian Jacobsen
Keyword(s):  
Decisive Role ◽  
Correct Interpretation ◽  
Biblical Criticism ◽  
The Bible ◽  
Explicit Reference ◽  
Short Time ◽  
Point Of Departure ◽  
The Church ◽  
New View

The Delimitation of True and False Exegesis in Irenaeus and GrundtvigBy Anders-Christian JacobsenIn the article above I examine the delimitation of true and false exegesis in Irenaeus and Grundtvig. The point of departure is a presumption that Irenaues has played a decisive role for Grundtvig’s ≫matchless discovery≪ of the importance of the Apostles’ Creed as an epitome of the content of faith, and in continuation of this as a criterion for the correct interpretation of the Bible. First I give a brief description of Irenaeus’s criticism of the Valentinians’ exegesis as it finds expression in connection with his description of the Valentinian cosmology in Adv. haer. 1,1,1. - 1,10,3. The point made by Irenaeus here is that the tradition of the church as it is summed up in ≫regula veritatis≪, is the criterion for what is true and what is false exegesis. Then follows a lengthy description of Grundtvig’s ≫matchless discovery≪ of the Creed and Irenaeus’s importance in that connection. First I point out that Grundtvig’s ≫matchless discovery≪ was the culmination of a long struggle against Rationalist theology and in particular against the exegesis of the Rationalist theologians. This discussion is based on a reading of Grundtvig’s memoirs about the period till (and including) the ≫matchless discovery≪ and of selected Grundtvig writings from that period. The study of these texts confirms that ever since his boyhood Grundtvig saw Rationalist theology and especially its Biblical criticism as a challenge. At the beginning of the 1820s, however, he has not yet found a tenable answer to the challenge. Some confession-like statements in the sermons from the beginning of the 1820s may, however be seen as expressing an incipient understanding of the importance of the Creed as an epitome of the content of the faith. It is only with the ≫matchless discovery≪ of the importance of the Creed in 1825, however, that he arrives at a genuine breakthrough. Next, on the basis of the Preface to ≫The Rejoinder of the Church≪, I argue that the suddenly matured recognition of the significance of the Creed in July 1825 does not only mean that Grundtvig replaces the Holy Scripture as a foundation of faith with the Creed, but that the Creed comes to function as a norm for exegesis. Finally I establish it as probable, on the basis of both the Preface to The Rejoinder of the Church and a yet unpublished Grundtvig text that Irenaeus came to play a considerable role as a norm for exegesis. Thus, in the Rejoinder of the Church, an explicit reference to Irenaus is found as having inspired the confrontation with H.N. Clausen which, to a large extent was a conflict about exegesis. Moreover, the preface to ≫The Rejoinder of the Church≪ is dated ≫Ireneai Day 1825≪. These references to Irenaeus as the originator of the new view of the Creed as a norm for exegesis are supported by the fact that Grundtvig’s sermons from 1923 and the following years bear evidence of a relatively powerful influence from Irenaeus and the fact that, probably a short time before his ≫matchless discovery≪, Grundtvig has written out extracts and summeries of pericopes from Adv.haer. that are central to this question. Thus I find it well documented that Ireneaus was a decisive source of inspiration for Grundtvig’s discovery of the Creed as a criterion for exegesis.

scholarly journals Roh Kudus Meterai Keselamatan Kekal Orang Percaya menurut Efesus 1:13-14

2020 ◽  
Vol 2 (1) ◽  
pp. 87-95
Author(s):  
Yoel Benyamin
Keyword(s):  
Thematic Analysis ◽  
Holy Spirit ◽  
Qualitative Method ◽  
Eternal Life ◽  
Analysis Approach ◽  
The Bible ◽  
The Holy Spirit ◽  
The Many ◽  
God's Grace ◽  
Eternal Salvation

The many teachings of Christianity that teach about uncertain salvation, including the mistaken opinion of the work of the Holy Spirit as the seal of eternal salvation for believers, create doubts as well as undermine the consistency of the teachings and the authority of the Bible because it seems that its truth becomes relative. This study aims to provide a rebuttal to the opinion that rejects salvation as only God's grace, focus on research on how the work of the Holy Spirit works on salvation in believers. This study uses a qualitative method with a thematic analysis approach and analyzes the text of Ephesians 1: 13-14 as its basis, and considers various views on salvation. This research concludes that the sealing of the Holy Spirit occurs when a person believes in Jesus as Lord and Savior. The Holy Spirit works in the believer, providing protection, assurance, and care for God so that they escape punishment and gain eternal life. The Holy Spirit is a sign that the believer belongs to God because of the redemption of Christ's blood according to the faith response to God's grace.Banyaknya ajaran Kekristenan yang mengajarkan mengenai keselamatan yang tidak pasti, termasuk kekeliruan pandangan mengenai karya Roh Kudus sebagai meterai keselamatan kekal orang-orang percaya,  memunculkan kebimbangan sekaligus meruntuhkan konsistensi ajaran dan wibawa Alkitab. Penelitian ini bertujuan memberikan bantahan mengenai pandangan yang menolak keselamatan hanya anugerah Allah, dengan fokus penelitian pada bagaimana karya Roh Kudus mengerjakan keselamatan dalam diri orang-orang percaya. Penelitian ini menggunakan metode kualitatif dengan pendekatan analisis tematik dan menganalisis teks Efesus 1:13-14 sebagai dasarnya, serta memperhatikan berbagai pandangan tentang keselamatan. Kesimpulan penelitian ini adalah bahwa pemeteraian Roh Kudus terjadi pada saat seseorang percaya Yesus sebagai Tuhan dan Juru Selamat. Roh Kudus berkarya dalam diri orang percaya, memberi perlindungan, jaminan dan pemeliharaan Allah sehingga luput dari hukuman dan memperoleh kehidupan kekal. Roh Kudus menjadi tanda bahwa orang percaya telah menjadi milik Allah oleh karena penebusan darah Kristus sesuai tanggapan iman kepada kasih karunia Allah.

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