scholarly journals Problematika Nomos Dan Hubungannya Dengan Kasih Karunia Dalam Surat Roma

2020 ◽  
Vol 5 (2) ◽  
pp. 75-93
Author(s):  
Prabowo Prabowo
Keyword(s):  
Holy Spirit ◽  
Historical Analysis ◽  
God's Will ◽  
Grammatical Analysis ◽  
The Holy Spirit ◽  
Long Time ◽  
The Law ◽  
Paul's Letters ◽  
The Mind ◽  
The Church

It’s long time, churches debate on the application of the law to believers today. Some of the figures found grace is no longer relevant in the church. But some Christian leaders argue otherwise, saying that the law is still relevant and should be done. But, now a days many interpretations that are not right about Paul's theology on the application of the law in a period of grace. False interpretations of verses taken from Paul's letters caused God's people to be confused. Therefore, there is a need for proper interpretation through the process of exegesis of the Book of Romans 2-8, resulting in the existence of the correct interpretation of the law in a period of grace.From the background and the problems, this research focused to sharpen understanding of the problems related to the application of grace in the church today. Researchers used descriptive method to describe it. Then the authors conducted a study exegesis consisting of an observational analysis, textual analysis, structural analysis, grammatical analysis, lexical analysis, historical analysis or conceptual, analytical theological and exegetical analysis of Romans 2-8. The purpose of this study is the first, to understand the interrelationships of the law and grace; second, to understand the uniqueness of Paul's theology in describing the application of the law in a period of grace; Third, investigate exegesis mean passages from Paul's Letter to the Romans chapters 2-8 which discusses the relevance of the law and grace. The results of the discussion found several things: First, the assumption that Paul abolishes the law is not correct. Paul did not abolish the Law in a period of grace. Second, the law still relevant in the church today. Jesus fulfill the law for believers, so that believers can do the latter by the power of the Holy Spirit. And keep in mind that God has put His laws are no longer in tablets of stone dead, but in the mind of his people. Third, the law has a unique role and functions in the day of grace. The Law was God's will for believers because it still remains a self-revelation of God.Recommended for ministers, pastors, and teachers of theology seriously investigate the truth about the existence of the law in the church today, so that people are not confused by every falseteaching. Abstrak Indonesia  Sudah lama sekali, gereja berdebat tentang penerapan hukum kepada orang percaya hari ini. Beberapa tokoh menemukan kasih karunia tidak lagi relevan di gereja. Tetapi beberapa pemimpin Kristen berpendapat sebaliknya, dengan mengatakan bahwa hukum masih relevan dan harus dilakukan. Namun, sekarang ini banyak tafsir yang tidak benar tentang teologi Paulus tentang penerapan hukum dalam masa kasih karunia. Penafsiran yang salah dari ayat-ayat yang diambil dari surat-surat Paulus menyebabkan umat Tuhan menjadi bingung. Oleh karena itu, diperlukan penafsiran yang tepat melalui proses penafsiran Kitab Roma 2-8, sehingga terjadi penafsiran hukum yang benar dalam masa rahmat.Dari latar belakang dan permasalahan tersebut, penelitian ini difokuskan untuk mempertajam pemahaman tentang permasalahan terkait penerapan anugerah di gereja saat ini. Peneliti menggunakan metode deskriptif untuk mendeskripsikannya. Kemudian penulis melakukan studi tafsir yang terdiri dari analisis observasional, analisis tekstual, analisis struktural, analisis gramatikal, analisis leksikal, analisis historis atau konseptual, analisis teologis dan analisis eksegetik Roma 2-8. Tujuan dari studi ini adalah yang pertama, untuk memahami keterkaitan antara hukum dan rahmat; kedua, memahami keunikan teologi Paulus dalam menjelaskan penerapan hukum dalam masa kasih karunia; Ketiga, menyelidiki eksegesis yang berarti bagian-bagian dari Surat Paulus kepada Roma pasal 2-8 yang membahas relevansi hukum dan kasih karunia.Hasil diskusi menemukan beberapa hal: Pertama, anggapan bahwa Paulus menghapus hukum adalah tidak tepat. Paulus tidak menghapus Hukum dalam masa kasih karunia. Kedua, hukum masih relevan di gereja saat ini. Yesus menggenapi hukum untuk orang percaya, sehingga orang percaya dapat melakukan yang terakhir dengan kuasa Roh Kudus. Dan perlu diingat bahwa Tuhan telah meletakkan hukum-hukum-Nya tidak lagi di loh batu mati, tetapi di benak umat-Nya. Ketiga, hukum memiliki peran dan fungsi yang unik di hari kasih karunia. Hukum adalah kehendak Tuhan bagi orang percaya karena itu tetap merupakan wahyu Tuhan. Dianjurkan agar pendeta, pendeta, dan guru teologi menyelidiki dengan serius kebenaran tentang keberadaan hukum di gereja saat ini, agar masyarakat tidak dibingungkan oleh setiap kesalahan pengajaran.

Der Geist und das Reich im Lukanischen Werk: Konkurrenz oder Konvergenz zwischen Pneumatologie und Eschatologie?

2013 ◽  
Vol 59 (3) ◽  
pp. 325-345
Author(s):  
Klaus B. Haacker
Keyword(s):  
Holy Spirit ◽  
Kingdom Of God ◽  
The Gift ◽  
The Holy Spirit ◽  
Long Time ◽  
The Church

Since 1950, studies of Luke–Acts have been influenced by a downgrading of eschatology (at least of the expectation that the goal of history would be near). Conzelmann's slogan ‘Die Mitte der Zeit’ (the earthly mission of Jesus as the ‘centre of history’) suggested a long ‘time of the Church’ with the gift(s) of the Holy Spirit as a substitute (and not a foretaste) of the kingdom of God. The present study challenges this influential view of Luke's theology and its impact on definitions of the genre of Acts.

Die Kirche des Heiligen Geistes. Die Ekklesiologie des orthodoxen Theologen Nikolai Afanasiev

2020 ◽  
Vol 80 (3) ◽  
pp. 230-242
Author(s):  
Sylvie Avakian
Keyword(s):  
Holy Spirit ◽  
The West ◽  
The Holy Spirit ◽  
The Law ◽  
The Church

Abstract This article presents the theology of the Orthodox theologian Nikolai Afanasiev, who calls the Church, the Church of the Holy Spirit. The Church, as Afanasiev expresses it, »lives and acts through the [Holy] Spirit,« so the Holy Spirit is its true inner principle. For Afanasiev, all the baptized are called to the Holy Priesthood. He recognizes the love and witness of Christ as paramount for the Church, before ecclesial power and its law. In this sense, Afanasiev's position differs from the prevailing understanding of the Church in the two common traditions of the West and the East, which often regard the Church as subject to the conditions and necessities of the law.

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.

scholarly journals Memahami Pekerjaan Roh Kudus dalam Pelayanan Gereja Berdasarkan 1 dan 2 Timotius

2020 ◽  
Vol 4 (2) ◽  
pp. 108-121
Author(s):  
Gidion Gidion
Keyword(s):  
Holy Spirit ◽  
Historical Analysis ◽  
Word Of God ◽  
Context Analysis ◽  
Syntax Analysis ◽  
The Gift ◽  
The Holy Spirit ◽  
Church Service ◽  
The Mind

The importance of the work of the Holy Spirit in the Church's history over time becomes a basic need for researching understanding of the role of the Holy Spirit in the church service. So the goal of this research is to analyze the letter of 1 and 2 Timothy regarding the doctrine of the Holy Spirit's role in church services. Specifically, the study using the exegesis principles to approach texts, while among historical analysis, context analysis, syntax analysis, analysis morphology, and lexical analysis of the text. So the results of this study explained that the role of the Spirit is the Holy provide an affirmation that Jesus is Lord, lead servants of God in the time of trouble, equipping servant of the Lord with the gift of ministry (2 Tim. 1: 6), stating prophecy (1 Tim. 4: 1), giving the power airport (1 Tim. 4:14), guiding people believe, teach, reveals the mind of God, inspired preaching of the word of God. Abstrak: Pentingnya memahami pekerjaan Roh Kudus dalam sejarah gereja dari waktu ke waktu menjadi kebutuhan dasar untuk meneliti pemahaman tentang peran Roh Kudus dalam pelayanan gereja. Jadi tujuan dari penelitian ini adalah untuk menganalisis surat 1 dan 2 Timotius mengenai doktrin peran Roh Kudus dalam pelayanan gereja. Secara khusus, penelitian ini menggunakan prinsip-prinsip penafsiran untuk mendekati teks, sedangkan di antara analisis historis, analisis konteks, analisis sintaksis, analisis morfologi, dan analisis leksikal teks. Jadi hasil dari penelitian ini menjelaskan bahwa peran Roh adalah yang Kudus memberikan penegasan bahwa Yesus adalah Tuhan, memimpin hamba-hamba Allah di masa kesusahan, memperlengkapi hamba Tuhan dengan karunia pelayanan (2 Tim. 1: 6), yang menyatakan nubuat (1 Tim. 4: 1), memberikan kekuatan bandara (1 Tim. 4:14), membimbing orang-orang percaya, mengajar, mengungkapkan pikiran Allah, mengilhami pemberitaan firman Allah. 

scholarly journals Church Models for the 21st Century

Kairos ◽  
2019 ◽  
Vol 13 (1) ◽  
pp. 37-91
Author(s):  
Stanko Jambrek
Keyword(s):  
Everyday Life ◽  
21St Century ◽  
Holy Spirit ◽  
Word Of God ◽  
Cattle Breeding ◽  
God's Will ◽  
The Bible ◽  
God's Word ◽  
The Holy Spirit ◽  
The Church

In order to have a fruitful understanding of the nature of the Church, the Bible uses a variety of pictures, which when taken together form Church models by which believers live and act by. We have reviewed Church models in three categories: the first category is taken by Church models which are formed today by our everyday life; the second one are Church models which have been created by man throughout history; and third, the Church models which have a foundation in the Word of God. Church models formed by everyday life and man-made Church models can be used as negative examples of models to be changed and avoided, especially models of the Church as an institution and as a denomination. The Bible shows a particular reality and nature of the Church by using numerous different pictures from everyday life. These include pictures from the ownership system; the picture of the way the human body works; pictures from premarital, marital, and family life; pictures from architecture, agriculture, cattle breeding, fishery, and citizenship and patriotism. Each of the used pictures communicates one or more God’s truths in a way that is experientially very close and familiar to the listeners and readers. These pictures reflect life and point towards life. The 21st century Christianity needs to adopt and apply Biblical pictures of Church which, when taken together, form the Biblical Church model. As we establish this model, we need to focus on God and His purposes and plans for a specific time, place, and culture. Our communication with God needs to be completely open, and the Church needs to be prepared to follow God’s plans and the guidance of the Holy Spirit. The Biblical Church model contains God’s (immutable) and human (mutable) elements. God is immutable, which is why anything that is permanent and immutable in Church comes from God, and what can and needs to be changed is anything that came from people. The human elements need to be aligned with God’s Word and the Holy Spirit’s guidance, so that the Church would be able to obey God’s will fruitfully.

scholarly journals O inferno. Questão ainda pertinente?

2020 ◽  
Vol 80 (315) ◽  
pp. 161
Author(s):  
Antonio Alves de Melo
Keyword(s):  
Holy Spirit ◽  
Human Beings ◽  
God's Will ◽  
The Past ◽  
Universal Salvation ◽  
The Everyday ◽  
The Holy Spirit ◽  
Long Time ◽  
The Subject ◽  
The Rich

Por muito tempo a pregação em torno do inferno distorceu a compreensão e a vivência da fé, contribuindo assim para a pastoral do medo. Atualmente pesa quase um silêncio em torno do assunto. Não obstante os equívocos do passado apoiados na pastoral do medo, a questão não pode ser silenciada, embora não seja central no anúncio do Evangelho. As Sagradas Escrituras anunciam a vontade salvífica universal de Deus por meio de Jesus Cristo agindo no Espírito Santo, mas não escondem a misteriosa possibilidade de uma recusa por parte do ser humano. Na reflexão teológica foram influentes a apocatástase e a predestinação. O debate prossegue. A esperança de salvação para todos não pode fazer-nos fechar os olhos para aquelas pessoas e grupos humanos, especialmente ricos e poderosos, em cujo agir transparece uma íntima sintonia com o mistério da iniquidade e sua multiforme ação na história. O anúncio da esperança de uma salvação universal deve acontecer sempre em primeiro lugar, mas acompanhada do alerta em relação a uma entrega definitiva e total ao mistério da iniquidade, entrega que se inicia nas ações e decisões cotidianas.Abstract: For a long time the preaching about hell distorted the comprehension and the experience of the faith, thus contributing for a pastoral of fear. At present, there is almost silence around the subject. In spite of the mistakes of the past based on the pastoral of fear, the issue cannot be silenced, even if it is not central in the announcement of the Gospel. The Sacred Scriptures announce God’s will of universal salvation through Jesus Christ acting upon the Holy Spirit, but they do not hide the mysterious possibility of a refusal on the part of the human being. In the theological reflection the apocatastasis (the ultimate salvation of all human beings) and the predestination were influent. The debate continues. The hope of salvation for all cannot let us close our eyes to those people and human groups, especially the rich and powerful, whose actions show an intimate harmony with the mystery of the iniquity and its manifold action on history. The announcement of the hope in a universal salvation must always happen in the first place, but followed by a warning with regard to a definite and total surrender to the mystery of the iniquity, a surrender that begins in the everyday actions and decisions.Keywords: Salvation: Hell; Apocatastasis; Predestination; Hope.

scholarly journals Pentecostes: o Espírito na formação das primeiras comunidades

2016 ◽  
Vol 31 (2) ◽  
Author(s):  
Clelia Peretti ◽  
Franciscarlo De Souza
Keyword(s):  
Old Testament ◽  
Holy Spirit ◽  
Original Data ◽  
Church History ◽  
Espírito Santo ◽  
Christian Mission ◽  
The Holy Spirit ◽  
The Law ◽  
Espirito Santo ◽  
The Church

Resumo: O presente artigo analisa a presença e ação do Espírito Santo na formação das primeirascomunidades cristãs, com base nos escritos lucanos e paulinos. Esta ação é marcadamentepresente na Sagrada Escritura. No Antigo Testamento é a Lei que direciona os passos do povo.No Novo Testamento o Espírito Santo não substitui a Lei, mas desenvolve o que o próprio Cristodisse: “não vim abolir a Lei ou os Profetas, mas dar-lhes pleno cumprimento” (Mt 5,17). Nascomunidades lucanas, o Pentecostes é o dado originário da Igreja: todos ficaram repletos doEspírito Santo. Nos escritos paulinos é o Espírito Santo que faz da Igreja o templo do Deus vivoe a comunidade dos concidadãos dos santos e membros da família divina. Se para Israel a fé éuniversal e inclusiva, para os cristãos, a Igreja é o novo Israel. Assim dá-se a continuação da obrade Jesus Cristo. Portanto, o Espírito habita na Igreja e no coração dos fiéis. A acolhida pessoal doEspírito Santo é o marco do início da vida cristã para os convertidos. O Espírito de Deus é a fontede unidade e ação que move as neocomunidades à vivência do Evangelho. Este é percebidopelas comunidades como a Shekinah. No Pentecostes, sua dimensão é ilimitada, ultrapassa osparâmetros da fé judaica, e por isso, as comunidades dão início ao despertar de sua nova identidadee à reconstrução da história da Igreja e da missão cristã na perspectiva do plano salvífico deDeus na história. Portanto a comunidade entende-se como ekklêsia, convocação, congregaçãono Espírito Santo. Por conseguinte, é divina, é comunidade reunida no Espírito.Palavras-chave: Pneumatologia. Comunidade. Missão da Igreja.Abstract: This article analyzes the presence and action of the Holy Spirit in the formation of thefirst Christian communities, with base on lucanians and pauline writings. This action is markedlypresent in Holy Scripture. In the Old Testament the law directs the steps of the people. In contrastthe New Testament is the Holy Spirit that does not replace, but develops what Christ himself said:“I have not come to abolish the Law or the Prophets, but to Them full compliance (Mt 5,17)”. Inlucanians communities, Pentecost, is the Church original data, everyone got filled with the HolySpirit. In the pauline writings is the Holy Spirit that makes the Church the Temple of the livingGod, and the community of the saints and members of divine family. Thus, if Israel takes faith asuniversal and inclusive, for Christians, the Church is the new Israel. So give up the continuationof the work of Jesus Christ. Thus, Spirit dwells in the Church and in the hearts of the faithful.The personal welcome of the Holy Spirit is the mark of the beginning of the Christian life to theconverted. The Spirit of God is the source of unity and action that moves the neo-communities tothe Gospel living. This is perceived by the communities as the Shekinah. In Pentecost its size isunlimited, it exceeds the parameters of the Jewish faith, and so communities initiate the awakeningof his new identity and the reconstruction of church history and Christian mission in the salvificplan of God’s perspective on history. So the community is understood as ekklesia, call, churchin the Holy Spirit. Therefore, it is divine, it is the community gathered in the Spirit.Keywords: Pneumatology. Community. Church’s mission.

scholarly journals ON SOME FEATURES OF THE MIAPHYSITE AND DIAPHYSITE CHRISTOLOGICAL CONCEPTIONS

2019 ◽  
pp. 104-131
Author(s):  
ARTHUR MATEVOSYAN
Keyword(s):  
Human Nature ◽  
Holy Spirit ◽  
Essential Role ◽  
Son Of God ◽  
Cyril Of Alexandria ◽  
The Holy Spirit ◽  
The One ◽  
The Mind ◽  
The Relationship ◽  
The Church

The problem of the relationship between divine and human natures in the person of Christ began to interest the Church as early as the 4th century, but Christological problems became particularly relevant in the next, 5th century due to the emergence of Nestorian and Arian heresies, which were rejected and condemned by the Church. The Council of Chalcedon had an essential role in the approval of Christological dogma and its decisions were not adopted by the majority of the Eastern Churches, and among them the Armenian Church. During the long struggle against Chalcedonian Christology, the Armenian Church developed its own Christological conception, which is distinguished by consistency and convincingness. According to this onception, Christ is the Logos, who adopted the perfect human nature. After incarnation, the divine and human natures in Christ formed unspeakable and unmixed unity, as a result of which all attempts to explain this great mystery of faith are doomed to failure, because the mind is unable to understand the inseparable unity of ontological opposites, each of which retains its qualitative definition. The Logos became incarnate of St. Virgin, whose nature the Holy Spirit had previously purified from original sin, so that the Son of God would be free from its consequences. The divine nature of the Logos was initially inextricably linked with the human nature of Jesus, so that the fact that St. Cyril of Alexandria called "the one nature of God the Word incarnate."

The Barmen declaration (May 1934)

1975 ◽  
Vol 12 ◽  
pp. 405-417
Author(s):  
Owen Geoffrey Rees
Keyword(s):  
Holy Spirit ◽  
Political Theology ◽  
The State ◽  
The Body ◽  
National Socialist ◽  
Evangelical Church ◽  
God's Will ◽  
The Holy Spirit ◽  
The Great War ◽  
The Church

The exposition delivered at the synod of Barmen on Wednesday, 30 May 1934, by Pfarrer Hans Asmussen gives us the exact purpose and intention of the committee which had drawn up the six articles of the theological declaration. It is made quite clear that the fundamental concern of the declaration is divine revelation. In the several articles of the declaration the uniqueness of the revelation in Christ is asserted and the uniqueness of the church as the body which is entrusted with the proclamation of that revelation is equally carefully emphasised. The church is alone in her responsibility and any attempt by the world to usurp that responsibility must be rejected. These great claims for the church are made because the church is more than a sociological entity, and the church must ever remain that which she truly is. Positions of responsibility within the church should be exercised with humility, for thus only can church order correspond to the inner essence of the church. The limits which separate the church and the state must be strictly observed and neither the church nor the state should presume to exercise authority in that which does not belong to it. And finally, the freedom of the Holy Spirit must be known, and the guidance of the Holy Spirit must be felt in the church. These statements are the culmination of a series of events in which the German evangelical church had been seriously disturbed by the national socialist policy of Gleichschaltung. Together with this there had been an attempt in various parts of the church to modify its doctrinal position and in that way to admit elements of racial nationalism. Finally, there had been since the collapse of Germany at the end of the great war a formidable amount of political theology which discovered manifestations of God’s will and purpose otherwise than in the revelation of Jesus Christ. It is these three aspects of the life of the church which created a crisis which brought about the first confessing synod of the German evangelical church at Barmen on 29 to 31 May 1934.

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