scholarly journals The Study Of Theological Sin And The Meaning Of Transformation Based On Romans 12:1-2

2020 ◽  
Vol 3 (1) ◽  
pp. 60-76
Author(s):  
Tony Andrean ◽  
David Ming
Keyword(s):  
Human Mind ◽  
Additional Insight ◽  
The Bible ◽  
The Earth ◽  
Real Change ◽  
Genesis 1 ◽  
In The Beginning ◽  
The Mind ◽  
Further Development ◽  
The Universe

"In the beginning He created the heavens and the earth, the earth was formless and empty; pitch darkness covered the great oceans, and the Spirit of God drifted over the surface of the earth '(Genesis 1: 1). chaotic "or" irregular. "(Warren Baker, Study OId Testament. AMG publisher, 1994: 2-3G.). Then in the process of creating humans for maintain the universe, but man falls into sin so that his mind or intellect is dominated by sin. What is produced by the mind ruled by sin? The Scriptures state the following: first, the human character is in vain (Romans 1:21). Second, it is not fair for anyone to be wise (Romans 3.11). Third, the human mind becomes evil (Ephesians 5: 4, the human mind is hostile to God and results in evil deeds 1.21) In further development, the universe is not getting better, it's actually getting more and more damaged. Natural disasters occur everywhere, economic conditions are chaotic, laws are violated by the leaders themselves, society is socially hostile to each other, crime is everywhere. With the chaotic event, humans crave a real change and share of activities carried out to realize these desires, among others, with the current plasticity, the transformation movement. The author conducted this research and the results are expected to provide information and additional insight for parties related to the problem of understanding the doctrine of existence and the meaning of sin, thus understanding the meaning of transformation based on the Bible to be changed to not sin anymore. The expected benefit is to provide correct knowledge to the congregation and God's servants regarding the effects of sin in their lives. Especially in service, how they anticipate sin and experience transformation changes in their lives. Thus it can remind every believer to remain faithful and abstain from every action that brings sin

scholarly journals Studi Kritik Teori Penciptaan Dalam Kejadian 1:1-2 (Suatu Kajian terhadap Argumentasi Teori Celah)

2019 ◽  
Vol 1 (1) ◽  
pp. 62-78
Author(s):  
Djonly J. R. Rosang
Keyword(s):  
The Earth ◽  
Genesis 1 ◽  
History Of ◽  
The Creation ◽  
Creatio Ex Nihilo ◽  
Ex Nihilo ◽  
Biblical Perspective ◽  
In The Beginning ◽  
The Universe ◽  
Philosophic Perspective

The creation of the universe, according to the Holy Bible has actually done as said in Genesis 1-2. However, there are some people who are still struggling in order to search for the reason to question the process of how is this universe actually began, so that they will look for scientific consideration to find the “theoretical justification” over the biblical truth. This writing aims to give an answer to the gap theory in Genesis 1:1-2. The author, through the study Genesis 1:1-2, the result of this study concluded as follows. First, there is no exegesis background that is strong enough for gap theory to give an assumption that there was an unmeasurably period of time or age in the creation of the universe. Second, a biblical statement, “In the beginning God created the heavens and the earth ... for in six days the LORD made heaven and the earth” (Gen. 1:1; Ex. 20:11) is an ultimate fact of God’s power and majesty in creating the earth from nothing to existence with His Word (creatio ex Nihilo). Third, the doctrine of world’s creation must be the foundation of faith that is tested in the authority of God’s words (2 Tim. 3:16) and the entire creation of God which become the medium of scientifical activity in the history of humanity must be according to the biblical perspective. Fourth, The statement of Genesis 1:1 appears to be refutation toward various scientific theories and human’s philosophic perspective that are opposite the biblical truth (Gen. 1-2, Ps. 33:4-9).Pernyataan Alkitab tentang penciptaan alam semesta sebenarnya sudah tuntas sebagaimana dikemukakan dalam Kejadian 1-2. Namun ada saja orang yang berusaha mencari alasan untuk mempertanyakan proses terjadinya alam semesta ini, sehingga mencoba mencari pertimbangan ilmiah untuk menemukan “pembenaran teoritis” atas kebenaran Alkitab. Tulisan ini bertujuan untuk memberi jawab terhadap teori celah (gap theory) dalam Kejadian 1:1-2, melalui studi biblika penulis mengemukakan argumentasi paham teori celah, dalam kajian metode induktif terhadap studi teks Kejadian 1:1-2. Hasil studi ini disimpulkan bahwa: Pertama, bahwa tidak ada dasar eksegesis yang kuat bagi teori celah untuk memberi ruang bagi asumsi adanya rentang waktu periode atau zaman yang tak terukur dalam proses penciptaan semesta. Kedua, pernyataan Alkitab, “Pada mulanya Allah menciptakan langit dan bumi ... dalam waktu enam hari lamanya” (Kej. 1:1, Kel. 20:11) adalah suatu fakta Alkitab yang tak terbantahkan sebagai tindakan kemahakuasaan dan keagungan Allah menciptakan dunia dari yang tidak ada menjadi ada dengan firman-Nya (creatio ex nihilo). Ketiga, doktrin penciptaan harus menjadi landasan iman Kristen yang  diuji dalam otoritas Firman Allah yang berkuasa (2 Tim. 3:16) serta dunia ciptaan Allah dan segala isinya menjadi arena kegiatan ilmiah dalam lintasan sejarah manusia haruslah berdasarkan perspektif Alkitab. Keempat,  pernyataan penciptaan Kejadian 1:1 merupakan sanggahan terhadap berbagai teori ilmu pengetahuan dan pandangan filsafat manusia yang bertentangan dengan kebenaran Alkitab (Kej. 1-2, Mzm. 33:4-9).

Merengkuh Bumi Merawat Semesta: Mengupayakan Hermeneutik Ekologis dalam Rangka Menanggapi Kerusakan Lingkungan Dewasa Ini

2021 ◽  
Vol 1 (1) ◽  
pp. 71
Author(s):  
Darius Ade Putra
Keyword(s):  
Biblical Text ◽  
New Paradigm ◽  
New Approach ◽  
Ecological Damage ◽  
The Bible ◽  
The Earth ◽  
The 1960S ◽  
The Universe

Abstract Since the 1960s, started by Lynn White, Christianity has begun to get attacks because it is considered to have triggered ecological damage. Christianity through the teachings of the Bible is accused of legitimizing absolute anthropocentric ideas which then give rise to expansive actions to the environment and nature. In the midst of the massive damage to the environment and in order to fi nd a possible solution to this problem, it is felt necessary to resonance the new approach to the Scriptures that further explores the sound of the earth. One approach that can be developed is ecological hermeneutics. Based on several principles it is possible to see and understand the biblical text from the perspective of the earth. In addittion, this approach will be elaborated with local wisdom so that it can help the text contextualization process. In the end, a new paradigm is expected to encourage awareness of the importance to tend the universe.   Abstrak Sejak tahun 1960an, dimulai oleh Lynn White, Kekristenan mulai mendapat serangan karena dinilai telah menjadi pemicu kerusakan ekologi. Kekristenan melalui ajaran Alkitab dituduh melegitimasi gagasan-gagasan antroposentris absolut yang kemudian melahirkan tinndakan- tindakan ekspansif terhadap lingkungan dan alam. Di tengah masifnya kerusakan lingkungan dan dalam rangka mencari kemungkinan jalan keluar dari persoalan ini, dirasa perlu untuk menggemakan pendekatan baru pada Kitab Suci yang lebih mengeksplorasi suara bumi. Salah satu pendekatan yang bisa dikembangkan adalah hermeneutik ekologi. Berdasarkan beberapa prinsip-prinsipnya memungkinkan untuk melihat dan memahami teks Alkitab dari perspektif bumi. Selain itu, pendekatan ini akan dielaborasi dengan local widom agar membantu proses kontekstualisasi teks. Pada akhirnya diharapkan sebuah paradigma baru yang mendorong kesadaran akan pentingnya merawat alam semesta.

scholarly journals Finding guidelines on social change in the two-tiered narrative and diakonia in the Gospel of John

2015 ◽  
Vol 71 (2) ◽  
Author(s):  
Gert Breed
Keyword(s):  
South Africa ◽  
Social Change ◽  
Gospel Of John ◽  
New Order ◽  
Life And Death ◽  
The Earth ◽  
In The Beginning ◽  
The Mind ◽  
The Invisible

It is shown in this article that the Gospel of John describes a battle between darkness and light, life and death, chaos and God’s new order. Although the certainty is given right at the beginning of the Gospel that the darkness will not overcome the light, God does not take the possibility of darkness away. Darkness in John is darkness of the mind, not seeing the light, not comprehending, not accepting and not believing the Word. The battle between light and darkness is described at two levels – the visible level that you can see with your eyes and the invisible level that only those who have been regenerated by the Spirit can see. Although it may seem that the contrary is true, God is in control of both levels. Jesus made the invisible visible with his words and deeds and, eventually, with his resurrection. The diakonoi (servants) of Jesus are called to follow him in his task to honour the father by speaking the words of the father and doing the work of the father. In doing this, they will make the invisible God visible by their diakonia (service). Real social change will take place in God’s time, and he will use the diakonia of his children to bring order in the chaos, like he did in the beginning when he created the heavens and the earth. The results of the research are used to suggest guidelines on social change in South Africa.

Moving Further Beyond Secularism: A “Lutheran” Reading of the Cosmology of Thomas Nagel

2018 ◽  
Vol 60 (2) ◽  
pp. 229-254
Author(s):  
Yiftach Fehige
Keyword(s):  
Modern Science ◽  
Human Mind ◽  
Christian Theology ◽  
Thomas Nagel ◽  
Metaphysical Theory ◽  
History Of ◽  
Individual Consciousness ◽  
The Mind ◽  
The Relationship ◽  
The Universe

Summary Thomas Nagel has proposed a highly speculative metaphysical theory to account for the cosmological significance that he claims the human mind to have. Nagel argues that the mind cannot be fully explained by Darwinian evolutionary theory, nor should theological accounts be accepted. What he proposes instead is an explanation in terms of cosmological non-purposive teleological principles. Our universe awakens to itself in each and every individual consciousness. What comes to light in a pronounced manner when consciousness arises, are the mental aspects of the stuff that the universe is made of. These mental aspects are always concurrently present with the physical aspects of the basic elements that constitute the universe. This paper situates Nagel’s cosmology in the context of discussions of the relationship between modern science and Christian theology. It focuses on the history of modern science’s efforts to locate the origins of humanity. The aim of the paper is to present a qualified “Lutheran” reading of Nagel’s theory of the cosmological significance of the human mind. This will unearth strong reasons to think that Nagel’s cosmology is less secular than it claims to be.

scholarly journals The Four–Seven Debate of Korean Neo-Confucianism and the Moral Psychological and Theistic Turn in Korean Philosophy

Religions ◽  
2018 ◽  
Vol 9 (11) ◽  
pp. 374 ◽  
Author(s):  
Bongrae Seok
Keyword(s):  
Human Mind ◽  
Moral Emotions ◽  
Philosophical Debate ◽  
Moral Cultivation ◽  
Fundamental Limitations ◽  
Joseon Dynasty ◽  
Philosophical Debates ◽  
The Mind ◽  
Interactive Relation ◽  
The Universe

This paper discusses how Korean Neo-Confucian philosophers in the Joseon dynasty (1392–1910) explained the moral nature of the mind and its emotions. Among the philosophical debates of Korean Neo-Confucianism, the author of the paper focuses on the Four–Seven Debate (a philosophical debate about the moral psychological nature of the four moral emotions and the seven morally indiscrete emotions) to analyze its li–qi metaphysics (a philosophical explanation of the universe through the intricate and interactive relation between the two cosmic processes, li and qi) and its conflicting viewpoints on the moral psychological nature of emotion. Because of the ambiguities and inconsistencies in the Neo-Confucian explanation, specifically those of the Cheng–Zhu schools of Neo-Confucianism on the nature and functions of the mind, Korean Neo-Confucians struggled to bring Neo-Confucian li–qi metaphysics to the moral and practical issues of the human mind and moral cultivation. Later in the Joseon dynasty, some Korean Neo-Confucians discussed the fundamental limitations of li–qi metaphysics and developed their explanations for the goodness of the moral mind and the world from an alternative (i.e., theistic) viewpoint.

scholarly journals TRANSGENDER: TRANS-ITION TO NOWHERE

2018 ◽  
Vol 4 (2) ◽  
pp. 27-48
Author(s):  
PETER JONES
Keyword(s):  
Female Sexuality ◽  
Human Beings ◽  
Apostle Paul ◽  
The Earth ◽  
The World ◽  
Two Generations ◽  
Genesis 1 ◽  
Definition Of ◽  
In The Beginning

Based on Genesis 1:1, “In the beginning, God created the heavens and the earth” (ESV), the apostle Paul in Romans 1:25 gives an amazingly com- plete definition of the only two ways of existing in the world: “they exchanged the truth about God for a lie and worshiped and served the creature rather than the Creator, who is blessed forever! Amen.” I call these two ways of existing Oneism and Twoism. In Oneism, if you worship creation, you will believe that the world is self-created, self-explanatory, and all made of the same stuff (matter, spirit, or a mixture). Paganism is the worship of nature. If everything shares the same divine substance, then all distinctions are eliminated and everything is god. In Twoism, if you worship God, you will believe that he is the Creator—an external, intelligent, personal God. There are two kinds of existence—the Creator who is uncreated, and everything else, which is created. He has placed distinctions in his creation, making what I call Twoism a worldview based on the binaries of otherness and difference. From living under the cultural canopy of biblical truth, our world has changed in the last one or two generations. This becomes especially evident in the modern views of sexuality—in particular, transsexuality, where human beings now self-define and reject the creational binary of male/female sexuality.

scholarly journals Kajian Teologis Terhadap Lesbian di Lembang Perindingan

2021 ◽  
Author(s):  
Henri Sirangki
Keyword(s):  
Human Nature ◽  
Same Sex ◽  
Male And Female ◽  
The Bible ◽  
The Earth ◽  
The Status ◽  
Opposite Sex ◽  
In The Beginning

God created man in His image and likeness. This means that humans have a resemblance to their creator. When God created man the Bible clearly says that in the beginning God only created man, male and female. Then God made man as his mandate on earth in order to develop and conquer the earth. However, recently there has been an issue about LGBT, especially lesbians, who are pro and contra in the community. For some people there are those who accept the lesbian behavior and there are also those who reject the behavior. Such behavior is not only carried out by non-Christian people but such behavior has also been carried out by those who have held the status of believers in God, even though the Bible clearly opposes such behavior because it is contrary to God's purpose and purpose in creating humans as male and female. female. On that basis it can be said that those who become lesbian perpetrators are not only against their human nature but also against God's decree. Humans can only fulfill God's purpose of creating them in being mandatory over the whole creation if humans have contact with the opposite sex instead of the same sex.

scholarly journals Pengaruh Kosmologi Bumi Datar dalam Eskatologi Alkitab

2020 ◽  
Vol 3 (1) ◽  
pp. 91-101
Author(s):  
Asigor Parongna Sitanggang
Keyword(s):  
Old Testament ◽  
Synoptic Gospels ◽  
The Bible ◽  
The Earth ◽  
Library Research ◽  
Critical Hermeneutic ◽  
The New Testament ◽  
Biblical Texts ◽  
End Times ◽  
The Universe

Understanding the eschatology of each group or ecclesiastical school is quite diverse because this subject is indeed a difficult thing. This paper, Pengaruh Kosmologi Bumi Datar dalam Eskatologi Alkitab (The Influence of Flat Earth Cosmology in Bible Eschatology), aims to re-explore biblical texts relating to eschatology or the end of time. Of all the biblical texts available, it is found that the end times do not talk about the destruction of the earth and/or the universe and replace it with something completely or absolutely new, but only include natural disasters without destroying the absolute earth and/or the universe, so it is the renewal of the earth/universe that exists, now, inhabited by humans. This paper is the result of library research using the historical-critical hermeneutic method of the biblical texts used, including the two-source theory for the synoptic gospels. What is intended in this paper is that many eschatological texts or the texts discuss about the end times in the Bible, both Old Testament as also the New Testament, are strongly influenced by the understanding of flat-earth cosmology, so that reading of these biblical texts should not be carried out using the understanding of modern round-earth cosmology round. AbstrakPemahaman eskatologi masing-masing kelompok atau aliran gerejawi cukup beragam karena memang pokok ini adalah hal yang sulit. Makalah ini, Pengaruh Kosmo-logi Bumi Datar dalam Eskatologi Alkitab, bertujuan untuk menggali ulang teks-teks biblis yang berkaitan dengan eskatologi atau akhir zaman. Dari semua teks biblis yang ada, maka ditemukan bahwa akhir zaman tidak berbicara mengenai penghancuran bumi dan/atau alam semesta dan menggantikannya dengan sesuatu yang sepenuhnya atau mutlak baru, melainkan hanya menyertakan bencana-bencana alam tanpa menghancur-kan mutlak bumi dan/atau alam semesta, sehingga itu merupakan pembaruan bu-mi/alam semesta yang ada, yang sekarang, yang didiami manusia. Makalah ini merupa-kan hasil penelitian kepustakaan dengan menggunakan metode hermeneutik historis-kritis atas teks-teks biblis yang digunakan, termasuk teori dua sumber bagi Injil-injil sinoptik. Yang hendak dibuktikan dalam makalah ini adalah terdapat banyak teks eskato-logis atau tentang akhir zaman dalam Alkitab baik Perjanjian Lama maupun Perjanjian Baru yang sangat dipengaruhi oleh pemahaman kosmologi bumi datar (flat-earth cosmology), sehingga pembacaan teks-teks biblis tersebut tidak boleh dilakukan dengan menggunakan pemahaman kosmologi bumi bulat (round-earth cosmology).

Machines

On Purpose ◽  
2019 ◽  
pp. 42-60
Author(s):  
Michael Ruse
Keyword(s):  
Sixteenth Century ◽  
Scientific Revolution ◽  
Natural Philosophy ◽  
The Sun ◽  
The Real ◽  
The Earth ◽  
The World ◽  
Real Change ◽  
The Universe ◽  
The Revolution

This chapter discusses the Scientific Revolution that is dated from the publication of Nicolaus Copernicus's On the Revolutions of the Heavenly Spheres in 1543, the work that put the sun rather than the earth at the center of the universe to Isaac Newton's Mathematical Principles of Natural Philosophy in 1687, the work that gave the causal underpinnings of the whole system as developed over the previous one hundred and fifty years. Historian Rupert Hall put his finger precisely on the real change that occurred in the revolution. It was not so much the physical theories, although these were massive and important. It was rather a change of metaphors or models—from that of an organism to that of a machine. By the sixteenth century, machines were becoming ever more common and ever more sophisticated. It was natural therefore for people to start thinking of the world—the universe—as a machine, especially since some of the most elaborate of the new machines were astronomical clocks that had the planets and the sun and moon moving through the heavens, not by human force but by predestined contraptions. In a word, by clockwork!

God as Creator

1989 ◽  
Vol 25 ◽  
pp. 99-118
Author(s):  
Keith Ward
Keyword(s):  
Thomas Aquinas ◽  
Christian Theology ◽  
Theoretical Interest ◽  
The Earth ◽  
Conceptual Problems ◽  
In The Beginning ◽  
The Universe

‘In the beginning God created the heaven and the earth’ (Genesis 1.1). For millions of Jews, Christians and Muslims this has been a fundamental article of belief. Nor is it unknown in the classical Indian traditions. The Upanishads, taken by the orthodox to be ‘heard’, not invented, and to be verbally inerrant, state: ‘He desired: “May I become many, may I procreate” … He created (or emanated) this whole universe’ (Taittiriya Upanishad, 6). The belief that everything in the universe is brought into being by an act of will or desire on the part of one uniquely uncreated being is widespread and fundamental in religion. Historians of religion generally suppose that it is a rather late belief in the Biblical tradition, having developed from an earlier stage at which Jahweh was one tribal deity among others. By the time of the major prophets, however, the notion was firmly established that there is only one God, creator of everything other than himself. Christian theologians always seem to have had a great interest in conceptual problems, and the idea of creation has proved a very fruitful one for generating philosophical puzzles. Those puzzles are still of great theoretical interest, and I shall consider some of them with reference to the work of Augustine and, to a lesser extent Thomas Aquinas. Their views have been so influential that they may fairly be called ‘classical’, in Christian theology.

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