scholarly journals Andrew Murray�s Theology of Divine Healing

2009 ◽  
Vol 30 (1) ◽  
Author(s):  
H. M. Van de Vyver
Keyword(s):  
Jesus Christ ◽  
Holy Spirit ◽  
The Body ◽  
Divine Healing ◽  
Low Level ◽  
Visible Sign ◽  
The World ◽  
The Holy Spirit ◽  
The Temple

This article critically discusses Andrew Murray�s contention that when Jesus Christ spoke of sickness it was always as of an evil caused by sin and that believers should be delivered from sickness, because it attacks the body that is the temple of the Holy Spirit. He wrote that Christ took upon Himself the soul and body and redeems both in equal measure from the consequences of sin. Murray contrasts low level Christians who enjoy no close fellowship with God, no victory over sin and no power to convince the world with those who are �fully saved�, who enjoy unceasing fellowship with God and are holy and full of joy. Justification and sanctification are thus divided as two separate gifts of God where sanctification is obtained through a new and separate act of faith. He taught that sickness is a visible sign of God�s judgment and that healing is granted according to the measure of faith of the believer.

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.

The Future of Mission in the World Council of Churches: The Dialogue between Lesslie Newbigin and Konrad Raiser

2004 ◽  
Vol 21 (1) ◽  
pp. 97-111
Author(s):  
Michael Goheen
Keyword(s):  
Jesus Christ ◽  
Holy Spirit ◽  
World Council Of Churches ◽  
The World ◽  
The Future ◽  
The Holy Spirit ◽  
World Council ◽  
The Cross ◽  
General Secretary

AbstractIn this article, Michael W. Goheen summarizes and evaluates a debate between ecumenical pioneer Lesslie Newbigin and former WCC general secretary Konrad Raiser. Raiser exemplifies a trinitarian approach to ecumenism and mission that recognizes the universal presence of the Holy Spirit among all peoples and religions, and so would cease to have a Christocentric focus. For Newbigin, while a trinitarian approach to ecumenism and mission is of paramount importance, an abandonment of the centrality and universality of Jesus Christ is something that cannot be abandoned. In the end, says Goheen, the differences between Raiser and Newbigin are differences revolving around the meaning of Jesus Christ and his atoning work on the cross.

Ecclesiology

2019 ◽  
pp. 224-240
Author(s):  
Tom Greggs
Keyword(s):  
Holy Spirit ◽  
The Body ◽  
The Other ◽  
Body Of Christ ◽  
Corporate Body ◽  
The World ◽  
The Holy Spirit ◽  
The Church

This chapter examines Bonhoeffer’s account of the church and advocates that throughout Bonhoeffer’s corpus there remains a desire to explicate the reality of the church in terms of its structural being with and for the other. This structure exists both internally in terms of its members’ relation to each other, and externally as the church relates as a corporate body to the world. The chapter considers Bonhoeffer’s ecclesiological method; the visibility of the church; vicarious representation; the church as the body of Christ; the agency of the Holy Spirit; preaching, the sacraments, and the offices of the church; and the question of the church in a religionless age.

scholarly journals Exegesis Integrative Review of Salvation Because The Love Of God Is The Basic of The Church As The Unity of The Body of Christ (Ephesians 2:11-22)

2020 ◽  
Vol 3 (1) ◽  
pp. 20-29
Author(s):  
Tonny Andrian
Keyword(s):  
Jesus Christ ◽  
Church History ◽  
The Body ◽  
Body Of Christ ◽  
Shed Blood ◽  
Major Subject ◽  
The World ◽  
The Subject ◽  
The Temple ◽  
The Church

The subject of the unity of the church has appeared several times during the period of church history as a major subject. Even in the 20th century, differences of opinion on the subject of unity led to divisions. This point cannot be ignored. That is why the researcher conducted an integrated exegessa study on the meaning of the Church as the unity of the body of Christ Ephesians 2: 11-22. Ephesians 2: 11-22 is not a separate passage, but integrative, with other passages in the book of Ephesians. (this would be integrative both with Ephesians 2: 1-10 and Ephesians 4: 1-6) The conjunction "therefore" in Ephesians 2.11, describes the preceding verses that speak of grace. The suffering of Jesus Christ and His sacrifice on the cross, and His shed blood, are manifestations of grace that saves sinners. A demonstration of grace, which is free gift. It is the grace that saves people from sin. Thus Ephesians 2: 11-22 must be seen as a context that comes from grace. The saving or salvation based on the grace of God, as a building body of Christ, which is a union, which was previously "distant", ie those who are without Christ, not belonging to the citizens of Israel, become one body of Christ as intended by God. Ephesians 2: 11-22 explains that the unification of the body of Christ is a reflection of the journey of a Christian individual who has been saved by the grace of Christ God, is united or united with other Christian individuals to move towards the unity of building the body of Christ, as the Temple of God. the church as the unified Body of Christ, is built on the teachings of the Apostles and Prophets. Thus, the church, which has a government, a doctrine that may not be the same as one another, but the church is a unity in the bonds of the Spirit of peace, one faith, one Baptism, one god, one GOD the FATHER of all God, as salt and The light of the world, brings transformation and restoration for the world, through the carrying out of the task of the grace of Christ, namely the preaching of the gospel of the kingdom of heaven, so that all knees will kneel and all tongues confess that Jesus Christ is Lord to the glory of the heavenly Father.

Conduit

2021 ◽  
pp. 227-242
Author(s):  
Stephen R. Shaver
Keyword(s):  
Jesus Christ ◽  
Holy Spirit ◽  
The Body ◽  
Spatial Imagery ◽  
The Third ◽  
The Holy Spirit ◽  
Image Schema

The third of three chapters exploring spatial imagery, Chapter 9 presents the conduit, a distinctively Reformed motif, which portrays Jesus Christ as located in heaven and connected to believers on earth by means of the Holy Spirit. The conduit is a SOURCE-PATH-GOAL image schema by which the body and blood of Christ reach from heaven to the recipient. Typically, this is understood as taking place by faith rather than through physical eating. On occasion, however, Reformed writers use prepositions like par or per, which convey a sense that the body and blood might be received “through” the consecrated bread and wine. More frequently, they use these prepositions in connection with the idea that Christ might be seen through the elements. The chapter proposes that this might create possibilities for Reformed theologians today to experiment with conduit imagery as a component of an ecumenical repertoire of motifs for eucharistic presence.

Encountering the Gospel through Confirmation

2019 ◽  
Vol 76 (1) ◽  
pp. 17-25
Author(s):  
Terri Martinson Elton ◽  
Richard Osmer
Keyword(s):  
Young People ◽  
Holy Spirit ◽  
The Body ◽  
Body Of Christ ◽  
Christian Community ◽  
The World ◽  
The Holy Spirit ◽  
God's Mission ◽  
Bear Witness ◽  
The Church

Confirmation is a ministry aimed at strengthening young people's understanding of faith, deepening their experience in Christian community, and equipping them to discern their calling to join in God's mission in the world. As the church engages in confirmation, young people encounter the gospel anew and congregations bear witness to the redemptive love of God and the covenant of grace into which all Christians are baptized. Learning from and with each other, within and across denominations, enhances confirmation as a discipleship ministry for young people. But it does more than that. As the body of Christ comes together to help young people encounter the gospel anew, lives are changed and become open to the Holy Spirit. Embracing our call to share the gospel and cultivate faith within young people not only serves the church today, it invests in the future.

scholarly journals Menghayati Kehadiran Riil Kristus, Tubuh dan Darah-Nya, dalam Perayaan Ekaristi

2020 ◽  
Vol 1 (1) ◽  
pp. 65-83
Author(s):  
Bernardus Teguh Raharjo ◽  
Firalen Vianney Ngantung
Keyword(s):  
Jesus Christ ◽  
Holy Spirit ◽  
Roman Catholic ◽  
The Body ◽  
The Real ◽  
Faith Based ◽  
Last Supper ◽  
Real Presence ◽  
The Holy Spirit ◽  
Eucharistic Prayer

The essay deals with the theological discussion about the real presence of Christ in the eucharist celebration. According the Roman Catholic understanding, as the presiding priest pronounces the verba Domini (the word of the Lord) during the eucharistic prayer, the bread and wine are consecrated and changed substantially into the Body and Blood of Christ. Christ is present in reality with all His deity and humanity in consecrated bread and wine. In the Catholic dogmatic it is called a transubstantiation. The Church’s faith in the real presence of Jesus is celebrated in Eucharist. This celebration of faith based on the institution of Jesus Christ himself at the Last Supper. In the Eucharist, bread and wine are changed into the Body and Blood of Christ, trough the words of Christ (consecration) and the prayer to the Holy Spirit (epiclesis). Awareness and understanding of the real presence of Christ, God, in the Eucharist build a liturgical sense of the faithful to express the proper liturgical attitude.

Foursquare Missions: Doing More With Less

Pneuma ◽  
1994 ◽  
Vol 16 (1) ◽  
pp. 63-80 ◽  
Author(s):  
John L. Amstutz
Keyword(s):  
Hong Kong ◽  
Jesus Christ ◽  
Holy Spirit ◽  
Good News ◽  
Canadian Woman ◽  
Aimee Semple Mcpherson ◽  
God's People ◽  
The World ◽  
The Holy Spirit ◽  
The U.S

Abstract"Around the world with the Foursquare Gospel." With these words Aimee Semple McPherson focused the mission and message of the denomination her ministry spawned. The mission of world evangelization was birthed in the heart of this Canadian woman as a teenager. In 1910 at age 20, she, with her husband Robert Semple, went to China as missionaries. After less than a year of ministry Robert died of malaria and was buried in Hong Kong. Heartbroken, Aimee returned to the U.S., but her vision for world missions remained. God's people must be challenged with a vision for the lost, a vision for reaching those yet unreached. The vision was clear. And the message was equally clear. It was a message about Jesus Christ. This message was dramatically focused for Mrs. McPherson during a citywide evangelistic meeting in Oakland, California in 1922 as she was preaching from Ezekiel 1:10. In the faces of the four living creatures she saw a fourfold picture of Jesus Christ as Savior, Baptizer with the Holy Spirit, Healer and Coming King. This "Foursquare Gospel" was the good news that must be proclaimed around the world1

Martin Luther’s View of Atonement and Reconciliation

2017 ◽  
Author(s):  
Sibylle Rolf
Keyword(s):  
Jesus Christ ◽  
Holy Spirit ◽  
Communicative Action ◽  
The World ◽  
Triune God ◽  
The Holy Spirit ◽  
Human Aspect ◽  
The Relationship

The inquiry into the nature of atonement (or reconciliation) presupposes a broken relationship. Atonement (or reconciliation) brings about the restoration of the relationship, creating both a change in and renewal of it. Hence, atonement is recognized as a communicative and open-ended process, which needs continual repetition and renewal. Indeed, God reconciled the world with Himself once and for all (2 Cor. 5:19), but this atonement event is reappropriated in faith and put into effect again and again. In Luther’s theology, atonement designates the communicative disclosure of God’s salvation revealed to believers in the person and work of Jesus Christ in two ways: in the proclamation of the gospel and in the existential impartation of the person of Jesus Christ to the believer, who in turn is freed to enter new life, trusting in God, in the process of reconciliation. In this atonement event mediated by the work of the Holy Spirit, sin is overcome; the death and life of Jesus Christ are appropriated by God for the believer, and the person is separated from his or her sin. Therefore, atonement rests completely on the creative, communicative action of the triune God. However, there is also a human aspect involved that anticipates the believer’s death in baptism and transfers the believer into a new life (2 Cor. 5:17–19).

scholarly journals «Starting the Temple of this life...». Spiritual aspects of cooperation between N.K. Roerich and M.K. Tenisheva

2016 ◽  
Author(s):  
Н.В. Тютюгина
Keyword(s):  
Holy Spirit ◽  
Deep Understanding ◽  
The World ◽  
Artistic Life ◽  
The Holy Spirit ◽  
Creative Art ◽  
The Temple ◽  
The Church ◽  
The Invisible

Исследование посвящено сотрудничеству всемирно известного художника Н.К. Рериха с меценатом и художником-эмальером княгиней М.К. Тенишевой: их связывала искренняя дружба и творчество в период с 1903 по 1928 год. В архивах России сохранилась переписка М.К. Тенишевой и Н.К. Рериха. Творчество М.К. Тенишевой было близко художнику Н.К. Рериху глубоким пониманием синтеза искусств. М.К. Тенишева в своих эмалях передавала связь православного искусства с традициями Востока и славянским язычеством. С 1908 по 1914 год Н.К. Рерих работал над росписями храма Святого Духа в имении М.К. Тенишевой Талашкино под Смоленском, представлявшем собой центр российской художественной жизни. В алтаре храма Н.К. Рерих создал образ Царицы Небесной – Матери Мира, также храм был украшен мозаикой «Спас Нерукотворный», фресками «Трон невидимого Бога», «Святой Никола Можайский».  До наших дней сохранились мозаика над входом, фотографии и эскизы внутренних росписей храма. Автор предлагает провести научную реконструкцию росписи храма Святого Духа в Талашкине по эскизам Н.К. Рериха. The study focuses on cooperation between the world famous painter Nicholas K. Roerich and Duchess M.K. Tenisheva – philanthropist and the artist-enameller. From 1903 till 1928 they were connected by sincere friendship and creativity. Russian archives preserved correspondence between M.K. Tenisheva and Nicholas K. Roerich. Tenisheva’s creative art was close to Roerich by its deep understanding of arts synthesis. Through her enamel works Tenisheva conveyed the bond between an orthodox art, traditions of East and Slavonic paganism. From 1908 till 1914 Nicholas Roerich worked on the murals of the Church of the Holy Spirit at Tenisheva’s estate Talashkino near Smolensk that in those times represented the centre of Russian artistic life. In the altar of the church N. Roerich created the image of the Queen of Heaven – Mother of the World. The church was also decorated with mosaics «Vernicle», frescos «The throne of the invisible God» and «Saint Nicholas of Mozhaisk». Mosaic above the church entrance, photographs and interior painting sketches were preserved till present days. The author suggests conducting scientific reconstruction of the murals at the Church of the Holy Spirit at Talashkino according to sketches of Nicholas K. Roerich.

Sign in / Sign up

Export Citation Format

Share Document