scholarly journals The Christian woman as a weaker, but honoured vessel (1 Pt 3:7): Forbidden to act in persona Christi

2020 ◽  
Vol 54 (1) ◽  
Author(s):  
Jennifer Slater
Keyword(s):  
Holy Spirit ◽  
Roman Catholic ◽  
1 Peter ◽  
2 Corinthians ◽  
The Bible ◽  
Democratic Tradition ◽  
Timothy 2 ◽  
The Holy Spirit ◽  
God's Grace ◽  
Christian Woman

This article presents a Christian liturgical leader as an empty, but useful vessel whose strength is made perfect by the reliance on God’s grace. The word vessel is often used in the Bible, and in English terms it translates to be either a container such as a bowl or a jug, or either a ship or a boat. The biblical meaning denotes a person whom God calls and uses as a vessel. The metaphor of a leader as a useful vessel, refers to a person that is receptive. Paul in 2 Timothy 2: 20–21 clearly proclaims that vessels come as useful ones and not so useful ones; some bring honour and others dishonour – the choice belongs to each individual and is illustrated in 2 Corinthians 4:7: ‘… but we have this treasure in earthen vessels, that the excellency of the power may be of God, and not of us’. While the task of Christian liturgical leadership is ambiguous and complex, this article refers to someone called to exercise authority and leadership in the way as Jesus called Paul, namely as ‘a chosen vessel of Mine to bear my name before Gentiles, kings, and the children of Israel’ (Ac 9:15). On the flip side, this brings in a challenging equation of 1 Peter 3:7 where the woman is termed ‘the weaker vessel’ that ‘should be honoured …’. From this perspective, this article explores what impact this problematic passage has on women’s liturgical leadership and practice, especially in the Roman Catholic ecclesiastical culture. It presents a functional biblical vision derived from an understanding that leaders are the vessels that God calls and uses, and that they are guided by a biblical spirituality of leadership. This leadership is consistent with the democratic tradition within Christianity that emphasises dialogue with the Holy Spirit.

scholarly journals ‘n Homilie oor geloofsonderskeiding in ‘n akkoord van drie

2012 ◽  
Vol 68 (1) ◽  
Author(s):  
J. Christo Van der Merwe
Keyword(s):  
Jesus Christ ◽  
Holy Spirit ◽  
Christian Faith ◽  
Peter 2 ◽  
The Road ◽  
1 Peter ◽  
The Bible ◽  
The Holy Spirit ◽  
The Will ◽  
The Cross

A homily on discernment of faith in a chord of three. This article reflects on discernment as a key Christian faith practice of the believing community that wants to live according to its vision and mission as articulated in 1 Peter 2:21: To this you were called, because Christ suffered for you, leaving you an example, that you should follow in his steps. This homily is presented as a chord consisting of three notes that entices the readers to contribute their own harmonies – to witness to their own contexts of tension between true and false prophecy, to choose for God’s presence in Jesus Christ and to perservere as followers of Jesus amid the coldness and cruelty of this world. These disciples choose Jesus in spite of the chaos in their own lives and in their world. A similar choice was made by one of the criminals on the cross alongside Jesus (Lk 23:42). The three notes that make up the chord are: discernment on the basis of the Bible with the guidance of the Holy Spirit in order to distinguish the will of God for the road ahead.

scholarly journals Die betroubaarheid van die apostels en hulle getuienis volgens 2 Petrus 1:3-4 en die betekenis daarvan vir die geskrifte van die Nuwe Testament: ‘n Eksegetiese studie

2021 ◽  
Vol 55 (3) ◽  
Author(s):  
Douw G. Breed
Keyword(s):  
New Testament ◽  
Jesus Christ ◽  
Holy Spirit ◽  
Peter 1 ◽  
Divine Power ◽  
The Bible ◽  
The New Testament ◽  
The Holy Spirit ◽  
God's Grace ◽  
2 Peter

The reliability of the apostles and their testimony according to 2 Peter 1:3–4 and its significance for the writings of the New Testament: An exegetical study. In this exegetical article, it is shown that, in 2 Peter 1:3–4, Peter indicates that the apostles were reliable witnesses of Jesus Christ. As the New Testament writings are bearers of the apostolic testimony, 2 Peter 1:3–4 also provides important testimony regarding the Bible and, in particular, regarding the New Testament. The aim of this article is to show that, according to 2 Peter 1:3–4, the apostles and their testimony are reliable and that these testimonies are significant for the writings of the New Testament. This study follows an exegetical method and follows the grammatical-historical model. From 2 Peter 1:3–4, it is clear that the reliability of the apostles is the result of divine power. Jesus Christ worked through his Spirit with divine power in the apostles. Through the Holy Spirit, Jesus Christ provides the apostles with everything that leads to true life, as well as to godliness. To the apostles, this was all given within their intimate and personal relationship with the glorified Christ. According to 2 Peter 1:3–4, Jesus Christ himself called his apostles to proclaim the message of God’s grace. As eye- and earwitnesses of Jesus Christ’s divine power, they could reliably reveal the meaning of what they witnessed of him. In 2 Peter 1:3–4, Peter testifies that the apostles received promises from Jesus Christ. These are great promises that have profound significance for anyone who accepts them in faith.Contribution: The contribution of this article is to show that 2 Peter 1:3–4 gives important information about the reliability of the apostles and their testimony.

Grace, Equity, Participation: The Economy of God in 2 Corinthians 8:8–15

2016 ◽  
Vol 98 (4) ◽  
pp. 621-638
Author(s):  
Awet Iassu Andemicael
Keyword(s):  
Jesus Christ ◽  
Holy Spirit ◽  
Common Good ◽  
First Century ◽  
The Common Good ◽  
2 Corinthians ◽  
The Holy Spirit ◽  
The Common ◽  
God's Grace ◽  
Collective Engagement

This essay considers Paul's first-century “fundraising missive” in 2 Corinthians 8–9, focusing on 2 Corinthians 8:8–15. In it, Paul poses three hermeneutical puzzles around grace, equity, and participation that together establish the theological framework of his appeal and reveal the inner dynamics of the economy of God's kingdom. The Holy Spirit invites us into participation in the grace of our Lord Jesus Christ, which liberates us to be vulnerable enough to enter into the collective engagement that is inseparable from the common good. Within that community, the superabundance of God's grace enables us to “finish doing” what we have started (2 Cor. 8:11)—what has been started in us—by living fully into the transformative economy of God, who promises to make all things new.

scholarly journals Roman Catholicism versus Pentecostalism: The nexus of fundamentalism and religious freedom in Africa

2020 ◽  
Vol 41 (1) ◽  
Author(s):  
Felix E. Enegho
Keyword(s):  
Holy Spirit ◽  
Catholic Church ◽  
Religious Freedom ◽  
Data Gathering ◽  
Roman Catholic ◽  
Church History ◽  
Roman Catholic Church ◽  
Narrative Approaches ◽  
The Bible ◽  
The Holy Spirit

oday’s Christians in the age of secularism and other kinds of ideologies struggle to make their impacts felt as they assiduously labour to plant the gospel in the hearts and minds of many. Amid their struggles and worries, they are often confronted with other challenges both from within and outside. The aim of this research was to assess the Roman Catholic Church and her struggle in the midst of other Churches often tagged ‘Pentecostals’ in the areas of fundamentalism and religious freedom in Africa and most especially in Nigeria. Pentecostal theology was aligned with Evangelism in their emphasis on the reliability of the Bible and the great need for the spiritual transformation of the individual’s life with faith in Jesus Christ. They emphasise personal experience and work of the Holy Spirit and therefore see themselves as a selected few, who are holy, spiritual and better than others. Some of them even claim to have the monopoly of the Holy Spirit. This researcher was one scholar who holds the view that there was no church more Pentecostal than the Catholic Church which has survived for more than 2000 years under the influence and direction of the Holy Spirit. But for the sake of this research, there was the categorisation of the Church into Catholicism and Pentecostalism. Here, the researcher focused on the challenges to faith witness and evangelisation posed by the rise of Pentecostalism in Africa and particularly in Nigeria. This research adopts a combination of socio-historical and narrative approaches. The data gathering technique was the main source made up of books, unpublished materials, journal articles and Internet materials.Intradisciplinary and/or interdisciplinary implications: The research has relevance to Church History, Dogmatic Theology and Practical Theology. While from the interdisciplinary perspective, the work has relevance in Psychology and other fields in the Social Sciences. The research does not call for a change in traditional discourse, but rather to build on the existing status quo.

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.

scholarly journals Pemahaman Guru Pendidikan Agama Kristen tentang Mempersembahkan Tubuh Roma 12:1-3

2020 ◽  
Vol 4 (1) ◽  
pp. 1-12
Author(s):  
Andrianus Nababan
Keyword(s):  
Christian Education ◽  
Religious Education ◽  
Jesus Christ ◽  
Holy Spirit ◽  
The Body ◽  
Education Teacher ◽  
The Bible ◽  
The Holy Spirit ◽  
The Mind

AbstrackThe Christian religious education teacher is an educator who provides knowledge about Christianity based on the Bible, centered on Jesus Christ, and relied on the Holy Spirit. Christian Religious Education teachers must be able to offer their bodies in Romans 12:1-3. The understanding of offering the body include: 1)the Christian religious education teacher always i approaches the loving and generous God 2)give advice by encouraging, directing convey the truth of God's Words. 3). renewal of the mind by distinguishing which is good and pleasing to God. Thus, each Christian religious education teacher can understand that a true educator must surrender his/her body as a true offering according to will of God.Key word: Christian education teacher; Offering the body Romans 12:1-3.ABSTRAKGuru Pendidikan Agama Kristen merupakan seorang pendidik yang memberikan ilmu pengetahuan tentang agama Kristen yang berdasarkan Alkitab, berpusat pada Yesus Kristus, dan bergantung pada Roh Kudus kepada peserta didik dalam kegiatan belajarmengajar. Guru Pendidikan Agama Kristen harus mampu mempersembahkan tubuhnya dalam Roma 12:1-3 sebagai ibadah sejati. Pemahaman mempersembahkan tubuh yaitu 1)guru Pendidikan agama Kristen senantiasa menghampiri Allah yang penuh kasih dan kemurahan 2)memberikan nasihat dengan mendorong, mengarahkan dan berdasarkan kebenaran Firman Tuhan. 3)pembaharuan budi dengan membedakan mana yang baik dan yang berkenan kepada Allah. Demikian Guru Pendidikan Agama kristen mampu memahami mempersembahkan tubuh menyangkut kehendak Allah sebagai pendidik yang sejati.Kata Kunci: Guru Pendidikan Agama Kristen; Mempersembahkan tubuh.

scholarly journals Knowing the Father

2021 ◽  
Author(s):  
David. T. Williams
Keyword(s):  
Holy Spirit ◽  
Historical Development ◽  
Evolutionary Process ◽  
Charismatic Movement ◽  
The Bible ◽  
Greek Thought ◽  
The World ◽  
The Holy Spirit ◽  
Doctrine Of The Trinity ◽  
The Trinity

The emergence of the Charismatic movement has generated a new awareness and interest in the Person and work of the Holy Spirit, but has also brought a realisation that there is a still-neglected Person of the Trinity, the Father. Part of the reason for this lies in the historical development in the doctrine of the Trinity, which led to a belief that external actions of God are not differentiated between the Persons, and also in the fact that the Father only generally acts in the world by Son and Spirit, so has no clear role. It seems natural to attribute creation to the Father, but even here, the Bible sees the Son as the actual creator. Nevertheless, the Father can be seen as the source of the concepts and means behind the material; interestingly there are hints of this in classical Greek thought and other faiths. This is ongoing, perhaps particularly in the evolutionary process of the world. Thus, paralleling the incarnation, the Father is present in the material universe, as its ethos. He can also be seen to be affected by creation, sharing in its nature in his kenōsis, and in its suffering. Creation then inspires a sense of wonder not only from its existence, extent and nature, but from its interactions and underlying concepts; this is worship of the Father. Sin is then when this is overlooked, or when actions disrupt it; these are an offence to the Father.

The Sacrament of Confession as a Spiritual Event in the Lives of Children and Youth

2019 ◽  
Vol 17 ◽  
pp. 366-376
Author(s):  
Leontin Popescu
Keyword(s):  
Holy Spirit ◽  
Children And Youth ◽  
Self Awareness ◽  
Good Opportunity ◽  
Personal Connection ◽  
Pastoral Identity ◽  
The Holy Spirit ◽  
God's Grace ◽  
The Relationship ◽  
The Church

The Holy Sacraments are works seen, established by Christ the Saviour and entrusted to the Church, by means of which they bestow the grace of the Holy Spirit upon the believer. The sacrament is Christ through His ministers: bishops and priests. The necessity of the Holy Sacraments is undeniable, as they communicate God’s grace, which is the compulsory condition for redemption. The Sacrament of Confession is required by the condition of our life in this world, subject to sin and error of all sorts. We particularly tackle the Sacrament of Confession (of Confession or of Penitence), because it represents the most efficient way of individual catechization, being the Sacrament through which man re-news himself, as it serves to practically re-build the connection between God’s grace and man. Rightfully so, this Holy Sacrament has always been considered as “a good opportunity for individual pastoral identity”. Sitting in the confession chair, the priest or the bishop is not only a sacramental manager, but also “a teacher, an educator and a guide in the lives of the believers” of all ages. Beside its sacramental-therapeutical value, the educational-catechized and formative value of confession is indisputable. That is why confession has been regarded as anefficient means and a good opportunity for individual catechization, which is part of the priest’s activity, providing the chance for a real and honest dialogue, from man to man, between confessor and believer of any age. With children, confession will not be a substitute for the advice of professors or parents, or for school education, but it will have its well-defined role in the child’s life as a beginning of self-awareness. The child’s individual confession is a unique opportunity to cement a lasting personal connection, from man to man, from man to God, where the child can open up spiritually with all his problems, without the stress caused by the relationship professor-student, parent-son.

Is there Any Possibility of Reconciliation between Erasmus and Luther?

2021 ◽  
pp. 172-187
Author(s):  
Miikka Ruokanen
Keyword(s):  
Holy Spirit ◽  
Point Of View ◽  
Three Dimensions ◽  
Real Point ◽  
The Third ◽  
The Holy Spirit ◽  
Cross Of Christ ◽  
The Difference ◽  
Catholic Tradition ◽  
God's Grace

After five centuries, would it be possible to see any chance of reconciliation between Erasmus and Luther? Looking at this question from the point of view of the three dimensions of the doctrine of grace, we might say some hopeful words. As to the first (1) dimension of grace, at many points even Erasmus admits that human choice must be empowered by God’s grace in order to move in the direction willed by God. But here the real difference is that, for Erasmus, free choice is enabled by the grace given in the creation and it is still naturally efficient in the sinners, whereas Luther sees that there is no freedom because of the human being’s enslavement by unfaith —there is a need for the efficient prevenient movement of the Holy Spirit which alone can create faith. As to the second (2) dimension of grace, following the Catholic tradition, Erasmus knows the conception of (2a) the forensic-juridical forgiveness of sins based on the atonement by the cross of Christ—in this respect there is no real point of controversy between the two. But Erasmus knows nothing about (2b) the union of the sinner with Christ in the Holy Spirit, the Trinitarian participatory conception of justification, central for Luther. In respect to the third (3) dimension of grace, both see possible the cooperation of the believer with God, the difference being Erasmus’ more anthropocentric concept of sanctification if compared with Luther’s emphasis of growth in love enabled by the Holy Spirit.

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