scholarly journals SPIRITUALITAS DALAM DOA BAPA KAMI

Author(s):  
Nefry Christoffel Benyamin

Generally, Christian prayer is related to the prayer taught by Jesus Christ, namely the Lord’s prayer. Christian community practices the Lord’s prayer in their worship, either in their family or in the Church. The question is “Do Christians understand and know the deep meaning of the prayer very well?” This question is important because the prayer talks about the intimate relationship between God and the believers. In this article, the writer tries to scrutinize the spiritual expressions of the prayer and to find the essence of the prayer that describes the manifestation of the believer’s love to God.

Author(s):  
Paul T. Nimmo

This chapter recounts the theology of the sacraments of the post-Enlightenment Reformed theologian, philosopher, and pastor Friedrich Schleiermacher, who is often considered the father of modern liberal theology. He was unique in that rather than rooting his theologies of the sacraments in a “magical” or “empirical” approach, Schleiermacher advocated a “mystical” approach, grounded in “the religious affections of the Christian community” united in its redemption through Jesus Christ. Baptism and Eucharist are therefore “actions which establish and preserve communion of life with Christ in the present day.” His approach to the theology of the sacraments was quite ecumenical, for while disagreeing with Luther, Calvin, and Zwingli he accepted their views as equally valid, rather than reasons for division in the church.


Author(s):  
Grant Macaskill

This chapter considers the role that the sacraments of baptism and Eucharist play in fostering a proper attitude of intellectual humility within Christian community. The sacraments dramatically enact the union with Christ that we have argued in previous chapters to define Christian intellectual humility, embodying the truth that our intellectual identities are not autonomous, but are dependent upon the constitutive identity of Jesus Christ and are located within the community of the church. Both baptism and Eucharist are understood within the New Testament to communicate the eschatological identity of the church, and therefore the distinctive character of our relationship to the reality of evil. The chapter will pay particular attention to the way that Paul directs his readers to think differently in response to the significance of the sacraments. It will also consider the close connection of the command to ‘love one another’ to the sacraments.


2018 ◽  
Vol 33 (1) ◽  
Author(s):  
Wilhelm Wachholz ◽  
Wilhelm Sell

Martinho Lutero a partir da sua ênfase na justiça passiva tocou emdiversos temas caros à igreja de seu tempo. Um desses temas é o sacerdócio.Seu posicionamento ficou conhecido como a defesa do Sacerdócio Geral detodos os crentes. Foi um parecer um tanto quanto conflituoso em seu tempohaja vista a comum separação entre o clero e o laicato (povo). Essa separação,bem como a compreensão do sacerdócio, é oriunda de uma progressivacompreensão acerca das funções eclesiais e sua relação com a comunidadecristã. No entanto, Lutero, enquanto biblista, questiona esta posição progressivaresgatando aspectos que julga terem sido esquecidos pela sua igreja e quevieram somar à esta em prejuízo. Defende que todas as pessoas cristãs sãosacerdotes por estarem inseridas por meio do batismo no ministério de JesusCristo. Isso se desdobra no fato de que cada pessoa cristã é responsável echamada a servir neste e por este sacerdócio na igreja e, concomitante, porsua vocação, no mundo.Palavras-chave: Sacerdócio. Martinho Lutero. Vocação.Abstract: From his emphasis on passive righteousness, Martin Luther has approachedseveral valued themes to the church of his time. One of these themesis the priesthood. His positioning became known as the defense of the Priesthoodof all Believers. It was a conflicting view for his time due to the commonseparation between the clergy and the laity (people). This separation, as well asthe understanding of the priesthood, stems from a progressive understanding ofecclesial functions and its relationship with the Christian community. However,Luther, as a professor of Bible, questions this progressive position by rescuingaspects that he believes were forgotten by his church and ended up bringing lossto it. He argues that every Christian is a minister due to the fact that this personis inserted through baptism into the ministry of Jesus Christ. This emphasizesthe fact that every Christian is responsible and called to serve in the ministryand, ultimately, for his vocation in the world.Keywords: Priesthood. Martin Luther. Vocation.


1977 ◽  
Vol 30 (1) ◽  
pp. 10-36
Author(s):  
Ebbe Fibiger

Jesus Christ - God's Wordby Ebbe FibigerOne of the most characteristic traits in Grundtvig’s ministry as preacher and hymn-writer is his use of the expression “God’s Word” as a name for Christ. God created the world through the Word. He let the Word dwell among people through Jesus Christ, and He creates what is now amongst us through the Word. Creation and Redemption through the Word - these are the major elements in Grundtvig’s theology. The place where Redemption occurs is the Church. It is here that Jesus is born and resurrected in the Word.This theology links up with Grundtvig’s use, from 1823 onwards, of the expression, “The Word is Life and Spirit”. This means at least two things: that the Word as the Word of Life triumphs over death (that is, the death of man); and that the Word as Spirit brings God’s Kingdom closer through the Church.However, it is Jesus’ concrete Words that have the quality of being “Life and Spirit”. Grundtvig fastens on the imperatives with which Jesus makes things happen. For example, ‘effata’, (be opened) to the deaf and dumb man (Mark 7:34), ‘Weep not’ to the widow of Nain (Luke 7:13) and ‘Peace’ to the disciples after the resurrection (e.g. John 20:21). With these words Jesus acts from power. This power is felt most powerfully, however, in the words of the rituals: in the questions and answers of the creed, in the words of baptism, in the Lord’s Prayer and the blessing of peace at baptism, and in the words of the Eucharist. There are similarities but also differences between the ritual words and the non-ritual. The common link is that in particular the Words are a means of power, but whereas the Words of the Eucharist and baptism take effect with no conditions attached, the Words heard in the rest of the Church’s witness only take effect on condition that the human heart believes. We can learn from Grundtvig not to say “only the Word”. His theology of the Word puts a capital W on the word, for the theology of the Word is not just word-play.


2020 ◽  
Vol 5 (2) ◽  
pp. 94-103
Author(s):  
Julianus Zaluchu ◽  
Nita Ulansari

A key word that is very important and often used in the sphere of Church life is the word 'ministry'. This word has a very deep meaning, not only because the word 'ministry' has its roots in and is rooted in Jesus Christ, whose whole life fully qualifies the meaning of service. But also by realizing that by and through the word 'ministry', the Church has emerged as a unique, unique and specific institution, which cannot be found in common with any other institution that has come together in the middle of history. In other words, the terminology of ministry has a close affinity for the church, although in recent developments the term ministry itself has been widely used in the life of non-ecclesiastical institutions. The presence of the churches in Indonesia is not a passive and meaningless presence. The presence of the church in Indonesia is a dynamic, active presence that moves, a presence that is directed to others, a presence that serves. The church will lose its meaning if its presence in the world becomes a passive, static, non-serving presence. Abstrak Indonesia Sebuah kata kunci yang sangat penting dan acapkali dipergunakan dalam ruang lingkup kehidupan Gereja adalah kata ‘pelayanan’. Kata ini mengandung makna yang sangat dalam, bukan saja oleh karena kata ‘pelayanan’ bersumber serta berakar pada Yesus Kristus, yang keseluruhan hidup-Nya mengkualisasikan secara prima arti pelayanan. Tetapi juga dengan menyadari bahwa oleh dan melalui kata ‘pelayanan’ itu, Gereja telah tampil sebagai sebuah intitusi yang khas, unik dan spesifik, yang tak bisa dicari kesamaannya dengan intitusi lain yang bersama-sama hadir di tengah-tengah sejarah. Dengan kata lain, terminologi pelayanan memiliki ketertarikan erat dengan gereja,walaupun dalam perkembangan terakhir istilah pelayanan itu sendiri, telah banyak dipergunakan dalam kehidupan lembaga-lembaga non gerejawi. Kehadiran gereja-gereja di Indonesisa bukanlah kehadiran yang pasif  dan tanpa makna. Kehadiran gereja di bumi Indonesia justru merupakan sebuah kehadiran yang aktif dinamik, yang bergerak, kehadiran yang terarah bagi orang lain, kehadiran yang melayani. Gereja akan kehilangan maknanya jika kehadiraanya di tengah dunia menjadi kehadiran pasif, yang statis, yang tidak melayani.


2009 ◽  
Vol 62 (1) ◽  
pp. 25
Author(s):  
Antoni Żurek

St. Augustine, first as a presbyter then as a bishop of Hippo, prepared catechumens for baptism. In accordance with the practice of the Church of the time, this preparation took place during Lent. The proper preparation started more or less two weeks before the Easter Vigil. The most important elements of that preparation were so-called “traditio” and “redditio” of the Symbol and of the Lord’s Prayer. Catechumens had to learn these prayers by heart. The mystagogical catechesis started on Easter Sunday. In Hippo, if one can believe preserved texts, a Bishop gave only one sermon on the mystery of the baptism and one on the Eucharist. The other sermons during Easter Week were devoted to an interpretation of the Gospels saying about the resurrection of Jesus Christ.


2009 ◽  
Vol 62 (1) ◽  
pp. 25
Author(s):  
Antoni Żurek

St. Augustine, first as a presbyter then as a bishop of Hippo, prepared catechumens for baptism. In accordance with the practice of the Church of the time, this preparation took place during Lent. The proper preparation started more or less two weeks before the Easter Vigil. The most important elements of that preparation were so-called “traditio” and “redditio” of the Symbol and of the Lord’s Prayer. Catechumens had to learn these prayers by heart.The mystagogical catechesis started on Easter Sunday. In Hippo, if one can believe preserved texts, a Bishop gave only one sermon on the mystery of the baptism and one on the Eucharist. The other sermons during Easter Week were devoted to an interpretation of the Gospels saying about the resurrection of Jesus Christ.


2018 ◽  
Vol 17 (1) ◽  
pp. 37-45
Author(s):  
Piotr Wojnicz

The increase in migration at the international level also increases the number of religiouslymixed marriages. The Catholic Church advises against entering into such marriages because thisissue refers to the laws of God and the question of preserving faith. The Catholic Church approvesof mixed marriages in terms of nationality or race because belonging to the Church is primarilydetermined by faith in Jesus Christ and baptism in the name of the Holy Trinity. Independentlyof canon law, progressive social secularization is noticeable on that subject matter.


2020 ◽  
Vol 47 (4) ◽  
pp. 30-44
Author(s):  
Gordon Limb ◽  
David Hodge ◽  
Richard Alboroto

 In recent years social work has increasingly focused on spirituality and religion as key elements of cultural competency.  The Joint Commission—the nation's largest health care accrediting organization—as well as many other accrediting bodies require spiritual assessments in hospitals and many other mental health settings. Consequently, specific intervention strategies have been fostered in order to provide the most appropriate interventions for religious clients. The Church of Jesus Christ of Latter-day Saints is the fourth largest and one of the faster growing churches in the United States.  In an effort to facilitate cultural competence with clients who are members of the Church of Jesus Christ, a brief spiritual assessment instrument was developed.  This mixed-method study asked experts in Church culture (N = 100) to identify the degree of cultural consistency, strengths, and limitations of the brief spiritual assessment instrument. Results indicate that the framework is consistent with Church culture and a number of practice-oriented implications are offered.


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