scholarly journals Makna Hidup Adalah Kristus Berdasarkan Filipi 1 : 21 Dan Implikasinya Bagi Orang Percaya

2020 ◽  
Vol 1 (2) ◽  
pp. 228-242
Author(s):  
Sri Lina Betty Lamsihar Simorangkir ◽  
Yonatan Alex Arifianto
Keyword(s):  
Mental Health ◽  
Qualitative Methods ◽  
Holy Spirit ◽  
Human Life ◽  
Meaning Of Life ◽  
Value Of Life ◽  
The Holy Spirit ◽  
Descriptive Qualitative

AbstractThe meaning of life is an important element in mental health and the functions of human life. A person may experiences despair and lost the certainty of life when he does not have meaning, purpose and value of life. The meaning of Paul's life based on Philippians 1: 20-21 shows only to the person of Christ. Christ became the beginning of his life. The encounter that brought repentance and life under the guidance of the Holy Spirit became the basis of the meaning of Paul's life. With descriptive qualitative methods and analyzing the text of the verse, provide information on the purpose of writing and provide an understanding that Christ must be the center of the life of believers. Longing to glorify Christ, and prioritizing life for Christ, not feel ashamed to preach the gospel and realize that death in God is a profitable thing are the guidance in living a life focused on God. Keyword: Christ; the meaning of life; the Holy Spirit; the believer. AbstrakMakna hidup merupakan elemen penting dalam kesejahteraan atau kesehatan mental dan fungsi hidup manusia. Seseorang mengalami putus asa dan tidak memiliki kepastian hidup di saat tidak mempunyai makna, tujuan dan nilai hidup. Makna hidup Paulus berdasarkan Filipi 1:20-21 menunjukkan hanya kepada pribadi Kristus. Kristus menjadi awal dari kehidupannya  setelah  perjumpaan yang membawa pertobatan serta hidup dalam pimpinan Roh Kudus menjadi dasar dari makna hidup Paulus. Dengan metode kualitatif deskriptif dan menganalisa teks ayat tersebut, dapat memberikan informasi tujuan penulisan serta memberi pemahaman bahwa Kristus harus menjadi pusat kehidupan orang percaya. Kerinduan memuliakan Kristus, dan memprioritaskan hidup bagi Kristus, serta tidak merasa malu memberitakan Injil dan menyadari bahwa kematian dalam Tuhan adalah hal yang menguntungkan. Maka hal itu menjadi pegangan dalam menjalani hidup fokus kepada Tuhan. Keyword: Kristus; Makna Hidup; Roh Kudus; Orang Percaya

scholarly journals Pelayanan Pastoral Dengan Aspek-Aspeknya di Gereja Bethel Indonesia Jemaat Sungai Yordan Surabaya

2018 ◽  
Vol 3 (2) ◽  
pp. 25-29
Author(s):  
Fatony Pranoto ◽  
Ivonne Eliawaty ◽  
Surja Permana
Keyword(s):  
Jesus Christ ◽  
Holy Spirit ◽  
Rural Areas ◽  
Human Life ◽  
Pastoral Ministry ◽  
Way Of Life ◽  
Jordan River ◽  
New Creation ◽  
New Born ◽  
The Holy Spirit

Pastoral service is a spiritual service and should not be ignored in the pastoral ministry. At GBI the Jordan River Surabaya has provided several models of material services: Money / goods to help congregations in need; Spiritually: introducing people to Jesus Christ and to life in the Holy Spirit or led by the Spirit, new born life becomes a new creation (not only identity / without repentance; Healing: making others healthy, both physical, mental and emotional as well as; Prophetic: changing the way of human life in the structure of society. Improve people’s way of life (especially in rural areas).

Academic Theology in Pastoral Perspective

1993 ◽  
Vol 50 (1) ◽  
pp. 90-104 ◽  
Author(s):  
Ellen T. Charry
Keyword(s):  
Jesus Christ ◽  
Holy Spirit ◽  
Public Discourse ◽  
Human Life ◽  
The Holy Spirit ◽  
Secular Age ◽  
Academic Theology

“In our secular age, guidance from any source but self is disdained, the notion of centering one's life in anything—perhaps especially God—appears a bit eccentric, and public discourse is dominated by anger and adversariness. In this atmosphere, Christianity constitutes a refreshing and needed alternative because it does not simply celebrate human life but seeks to transform human persons through the grace of God in Jesus Christ by the Holy Spirit.”

scholarly journals Duch miłości w nauczaniu Kardynała Stefana Wyszyńskiego

2020 ◽  
Vol 6 ◽  
pp. 24-39
Author(s):  
Sylwester Jaśkiewicz ◽  
Keyword(s):  
Holy Spirit ◽  
Life Experience ◽  
Human Life ◽  
Christian Identity ◽  
The Bible ◽  
God's Love ◽  
The Holy Spirit ◽  
Definition Of ◽  
The Temple ◽  
The Church

Cardinal Wyszyński continues teaching about the Holy Spirit as love and as a gift, which comes from the Bible and patristic tradition (eg St. Augustine). The basic text of his reflections on the God of Love are the words from the First Letter of St. John: “God is love” (1 Jn 4: 8, 16). He reads these words, or the shortest definition of God, from the perspective of the Christian and his life experience. In the Holy Spirit, God communicates as love. To be gifted and loved by God means for man to elevate him to the supernatural order. The Holy Spirit, who in the interior life of God is the Love of the Father and the Son, in his self-giving to the world (ad extra), pours God’s love into human hearts (Rom 5: 5), enlivens and dynamises human life. Love as a proprium of the Holy Spirit is also the criterion of Christian identity and of the Church. Important threads of the discussed issue are also the spiritual motherhood of Mary and the establishment of her as the Temple and Bride of the Holy Spirit.

Faith and Virtue Formation

2021 ◽  
Keyword(s):  
Spiritual Formation ◽  
Holy Spirit ◽  
Human Life ◽  
Interdisciplinary Approach ◽  
Moral Formation ◽  
Communal Life ◽  
Divine Grace ◽  
Theological Virtues ◽  
The Holy Spirit ◽  
The Church

The Christian tradition offers a robust and compelling vision of what it is for human life to be lived well. The essays in this volume articulate various aspects of that vision in ways that will deepen understanding of the virtues and virtue formation. These essays will also inspire and guide readers, Christian and non-Christian alike, in their efforts to grow in virtue. Topics addressed include the value of studying the vices for moral formation; the importance of emotion and agency in virtue formation; the connections between certain disabilities and virtue; the roles of divine grace, liturgy, worship, and the sanctifying work of the Holy Spirit in Christian virtue formation; the formation of infused virtues, including the theological virtues of faith, hope, and love; the roles of friendship and the communal life of the Church in cultivating virtue; and new philosophical and theological reflections on some largely neglected virtues. Exemplifying an interdisciplinary approach, the contributors to this volume draw on philosophical, theological, and biblical wisdom, along with insights from contemporary psychology and rich narrative examples, in aid of becoming good. By providing deeply insightful and edifying reflections on the prospects, processes, and practices of moral and spiritual formation, this volume demonstrates that when it is at its best moral philosophy not only can illuminate, but also can practically guide and inspire the formation of virtue.

scholarly journals T.F. Torrance: Union with Christ through the Communion of the Spirit

2017 ◽  
Vol 51 (1) ◽  
Author(s):  
Martin M. Davis
Keyword(s):  
Holy Spirit ◽  
Human Life ◽  
Human Response ◽  
Union With Christ ◽  
Major Topic ◽  
Primary Literature ◽  
The Holy Spirit ◽  
Hypostatic Union ◽  
The Subject ◽  
Fait Accompli

Union with Christ is a heuristic, over-arching rubric for the discussion of many themes in Torrance’s soteriology. Union with Christ, however, has not been a major topic in Torrance studies. The purpose of this article is to address this inadequacy. The present article provides an overview of Torrance’s discussion of incarnational reconciliation and ‘vicarious humanity’ of Jesus Christ. According to Torrance, the hypostatic union is a dynamic, atoning union in which humanity is cleansed of sin and brought into sanctifying union with God. Throughout his earthly life, Jesus acts ‘vicariously’, reconciling humanity to God and sanctifying every stage of human life, so that union with Christ is fully and objectively accomplished for all humanity in Jesus. All aspects of Christian life, including faith, justification and sanctification are fully realised for all in the incarnate life of Christ. The objective union, established in the incarnation, is subjectively realised in the life of the believer through the communion of the Holy Spirit. In response to the objective reality of grace, believers are summoned to take up the cross and follow Jesus. Torrance’s assertion of union with Christ as a fait accompli in the incarnation and vicarious act of Christ raises questions regarding the subjective human response to salvation as well as the issue of universalism. Content is based on a review of primary literature published by Torrance over a span of more than 40 years as well as a review of recent secondary resources that include some aspect of the subject.

Afterword: Redeeming Sin

Shadow Sophia ◽  
2021 ◽  
pp. 223-226
Author(s):  
Celia E. Deane-Drummond
Keyword(s):  
Holy Spirit ◽  
Human Life ◽  
The Holy Spirit ◽  
The Trinity

This brief commentary articulates a link between the second and third volumes in this series and points to a discussion of the work of redemption, grace, the Holy Spirit, and participation in the Trinity. Such a discussion forms the theological backdrop to understanding the life of graced virtue when perceived through the experience of faith. Sergii Bulgakov’s works present an aesthetic account of wisdom and participation in God that still carries some risk of pulling away from a grounded, rooted, and fully earthed perspective on human life. Disincarnate cultural trends towards transhumanism draw on science, but amount to impoverished secular accounts of redemption. All such eschatologies need to be reminded of the material, bodily, and grounded nature of human life in our creaturely contexts, so that even graced virtue which pulls away from immersion in a multispecies framework fails as fully redemptive virtue.

Russian Religious Aesthetics in the First Half of the Twentieth Century

2020 ◽  
pp. 361-378
Author(s):  
Victor V. Bychkov ◽  
Oleg V. Bychkov
Keyword(s):  
Twentieth Century ◽  
Holy Spirit ◽  
Aesthetic Experience ◽  
Human Life ◽  
Kingdom Of God ◽  
Human Race ◽  
Artistic Creativity ◽  
Important Principle ◽  
The World ◽  
The Holy Spirit

At the turn of the twentieth-century Russian culture experienced a spiritual-religious Renaissance, which was accompanied by a rise of religiously oriented aesthetics. Generally, this aesthetics amounted to an awareness of the highest role that aesthetic experience, and in particular art, plays in human life and culture. Within this aesthetics, beauty, the beautiful, art, artistic creativity and symbols, and the artist-creator were viewed in a spiritually heightened and almost sacred way. Beauty was considered as the highest value and often as an essential trait of God himself, Sophia, the Wisdom of God, the Holy Spirit, the Theotokos, or the Universal Church. Beauty was also considered to be the most important principle of the existence of the human race, or as an essential and divine foundation of culture and art. Art itself was conceptualized as divinely inspired creativity, and the artist as a divinely chosen conduit of spiritual ideas and images, which can be expressed exclusively in artistic forms; as a theurge, whose mind and hand are guided by divine powers. Finally, this aesthetics viewed artistic creativity as that ideal paradigm which, by providing aesthetic principles, serves as the foundation of human life, of the culture of the future, and of the final stage of the divine creation of the world—the creation of the Kingdom of God on earth—that will be taken over by artists-creators-theurges.

scholarly journals RELEVANSI TRINITAS BAGI HIDUP MANUSIA MENURUT KARL RAHNER

2020 ◽  
Vol 11 (1) ◽  
pp. 65-76
Author(s):  
Herman Punda Panda
Keyword(s):  
Holy Spirit ◽  
Human Life ◽  
Trinitarian Theology ◽  
Karl Rahner ◽  
Starting Point ◽  
The Holy Spirit ◽  
Doctrine Of The Trinity ◽  
History Of ◽  
The One ◽  
The Trinity

Karl Rahner made a major contribution to the trinitarian theology in this post-modern era. He has attempted to reconcile the classical doctrine of the Trinity with contemporary thought. Rahner spoke about the topic of the oneness and triadity of God. Regarding the oneness of God, Rahner did not speak about the one ousia / divine essence, but rather the unity or perichoresis of the three divine persons. What is called God here, is not the essence of divinity but the Father who is the source of the Son and the Holy Spirit. Furthermore, Rahner emphasizes the identification and relationship between the immanent Trinity and the economic Trinity which according to him is the important point in the theology of the Trinity. Consequently, the only starting point for developing a theology of the Trinity is the history of our experience with God, in which God reveals Himself in two ways, namely through the Word and the Spirit. This article presents Karl Rahner's thoughts on the Trinity and its relevance to human life. First of all, the author describes about the place of Trinitarian theology in the general framework of Rahner's anthropological theology. Next, it discussed his thoughts on the Trinity itself and at the end, the relevance of the Trinity to human life. This relevance becomes evident in Rahner's thought about the communication of God to man in the form of His Word and Spirit.

scholarly journals Håbets mellemrum - Nutid og fremtid i Grundtvigs tolkning af håbsbegrebet

1977 ◽  
Vol 30 (1) ◽  
pp. 124-157
Author(s):  
Christian Højlund
Keyword(s):  
Holy Spirit ◽  
Human Life ◽  
Eternal Life ◽  
Holy Communion ◽  
Lord's Prayer ◽  
The Bible ◽  
The Holy Spirit ◽  
The Right ◽  
The Impact ◽  
The Church

The Interval of Hope: Present and Future - Grundtvig’s Interpretation of the Concept of Hopeby Christian HøjlundIn his earlier sermons (1810-15) Grundtvig interpreted the Christian hope in the orthodox Lutheran way: hope was bound to the words of the Bible and not until these were finally fulfilled and the last days entered upon would the hope of Christ’s kingdom and eternal life also be fulfilled. Until then, the pilgrim on earth must be satisfied with allowing himself to be guided by the star of hope before him. In other words, hope was a purely future concept. This was also the case with the rationalists. But with them, the fulfilment was further conditional upon man’s own reason and virtue.When Grundtvig took over a living in Copenhagen during Advent 1822 he began to do serious battle with this theology. By letting reason be the only accepted way to the hope in the Bible the rationalists had gained a monopoly on the right way to interpret the scriptures. They had taken hope from the Church and made it a false hope dependent on man’s own efforts.His attack on the rationalists partly dealt a blow to Grundtvig’s own view of the scriptures. The authenticity of hope could no longer rest on one or other interpretation of the scriptures. Only the living gospel, which had sounded from generation to generation in the Church, witnessed the truth of hope. Without a living gospel there is no hope. The Holy Spirit was the Church’s own interpreter of the scriptures and the living word preached in the church was the right basis for hope.The way to the loud and clear words from the Lord’s own mouth through baptism and communion was now open for Grundtvig. Now hope was revealed as the hope of Christ and changed its course towards God’s kingdom inasmuch as the Jesus child was reborn in the rebirth of baptism and prayed alongside the child when it faltered over the Lord’s prayer. There the hope of the eschatological meal, which is anticipted in Holy Communion, will be fulfilled and the glorified Christ will be one with the baptised.The birth of hope, its growth and fulfilment thus for Grundtvig became bound up with the order of service from baptism to communion. He thereby achieved two things, I) Hope acquired a new dimension. From being solely a comforter for the future it brought the impact of God’s kingdom into the present as well, with peace and justice and joy experienced in the loud and clear address of the church service, II) He avoided a mere visionary proclamation of hope, which would force God’s kingdom forward and make itself master over it. Hope was Christ Himself, both in its origin and in its fulfilment.But when in the 1830’s Grundtvig unreservedly emphasized the created human life as the prerequisite and the linking-point for God’s saving address, hope became really ridiculous and indefensible in the eyes of the world. This was precisely the case with Jesus* birth as a human baby. And this was how it must therefore be with the rebirth of baptism. There and only there could God’s Kingdom begin to grow. Thus the Christian Church, in Grundtvig’s opinion, had to give up its role as guardian, forcing people to believe. It had to stick to the naked word of the gospel. Yet at the same time it was Grundtvig’s conviction that wherever this word met together in free interplay with created man in his local, human context, the true hope could and would be born, and God’s Kingdom could grow on earth - invisible but real.

Pembaharuan Pikiran Pengikut Kristus Menurut Roma 12:2

2018 ◽  
Vol 1 (1) ◽  
Author(s):  
Asih Rachmani Endang Sumiwi
Keyword(s):  
Holy Spirit ◽  
Meaning Of Life ◽  
Standard Of Living ◽  
Word Of God ◽  
Way Of Life ◽  
The World ◽  
True Meaning ◽  
The Holy Spirit ◽  
The Will ◽  
The Mind

The existence of Christians in this world cannot be separated from the community in which they are located. When someone is in the midst of a community with a different way of life, it is very possible for him to be similar to his surroundings. Whereas what God wants from the existence of Christians in the world is that they can become bright, not follow the flow around them. Paul once gave a special message to the Romans so that they would not be like this world but changed by renewal of mind. This study focuses on the study of the phrases ἀνακαινώσει τοῦ νοὸς (anakainosei tou noos) from Romans 12: 2, which literally means renewal of the mind. This study aims to find out what is meant by the renewal of the mind, why it is necessary to renew the mind, how the renewal of the mind occurs, and how it applies to the life of Christianity in the present. With the exegesis method, researchers try to find out the meaning of the phrase either through lexical studies or by paying attention to the background of letter writing. Having found the meaning and relation to the context of the phrase, its application is made for Christian life today. The conclusions of this research are as follows: First, the renewal of the mind in Romans 12: 2 is a renewal of one's awareness of the truth which builds understanding of the true meaning of life. Second, followers of Christ need to experience a renewal of the mind because the mind will play a role in determining its life, namely in creating or setting its standard of living. Third, renewal of the mind is a process that occurs continuously every day through the Word of God which is done by the Holy Spirit, so that by this process Christians will understand the will of God, that is what is good, that is pleasing to God and perfectAbstrakKeberadaan umat Kristen di dunia ini tidak dapat dipisahkan dari lingungan masyarakat di mana mereka berada.  Ketika seseorang berada di tengah masyarakat dengan cara hidup yang berbeda, sangat mungkin baginya untuk menjadi serupa dengan sekitarnya.  Padahal yang dikehendaki Tuhan dari keberadaan umat Kristen di dunia adalah agar mereka bisa menjadi terang, bukan mengikuti arus sekitarnya. Paulus pernah berpesan secara khusus kepada jemaat Roma agar mereka tidak menjadi serupa dengan dunia ini tetapi berubah oleh pembaharuan pikiran.  Penelitian ini memusatkan kajian kada frasa ἀνακαινώσει τοῦ νοὸς  (anakainosei tou noos) dari surat Roma 12:2, yang secara literal berarti pembaharuan pikiran. Penelitian ini bertujuan untuk mengetahui apa yang dimaksud dengan pembaharuan pikiran, mengapa perlu pembaharuan pikiran, bagaimana terjadinya pem­baharuan pikiran, serta bagaimana penerapannya bagi kehidupan kekristenan pada masa sekarang. Dengan metode eksegesis, peneliti mencoba menemukan makna dari frasa tersebut baik melalui studi leksikal maupun dengan memperhatikan latar belakang penulisan surat. Setelah ditemukan makna dan kaitannya dengan konteks dari frasa tersebut, dibuat penerapannya bagi kehidupan kekristen­an sekarang ini. Sebagai kesimpulan dari penelitian ini adalah sebagai berikut: Pertama, pembaharuan pikiran dalam Roma 12:2 adalah pembaharuan kesadaran sese­orang terhadap kebenaran sehingga terbangun pemahaman akan makna hidup yang benar. Kedua, pengikut Kristus perlu mengalami pembaharuan pikiran karena pikiran akan sangat berperan dalam menentukan kehidupan­nya, yaitu dalam mencipta­kan atau menetapkan standar hidupnya. Ketiga, pembaharuan pikiran adalah proses yang terjadi terus menerus setiap hari melalui Firman Tuhan yang dikerjakan oleh Roh Kudus, sehingga dengan proses ini orang Kristen akan mengerti kehendak Allah yaitu apa yang baik, yang berkenan kepada Allah dan sempurna. 

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