scholarly journals Peran Kotbah Gembala Sidang Dalam Pertumbuhan Rohani Jemaat Menurut John Chrysostom

2021 ◽  
Vol 2 (1) ◽  
pp. 77-90
Author(s):  
Hisikia Gulo ◽  
Hendi Hendi
Keyword(s):  
Jesus Christ ◽  
Spiritual Growth ◽  
Spiritual Maturity ◽  
Word Of God ◽  
John Chrysostom ◽  
The Church

AbstractThe preaching role of the pastor of the congregation in the spiritual growth of the congregation has a major contribution to the salvation of every soul. This article discusses and describes the role of the pastor as a preacher in the spiritual growth of the church taught by John Chrysostom. Every pastor as a preacher must reach 3 depths of approach to preaching the word of God; Cognitive, Affective and Psychomotor. It is through the preaching of the word of God which is taught by a pastor so that someone understands and understands the meaning of following and imitating the great shepherd, Jesus Christ, and carrying out each of His teachings. The spiritual growth of each congregation is influenced by each pastor's role as the preaching of the word of God through 3 depth approaches with the aim of the need for the purity of one's soul leading to spiritual maturity. AbstrakPeran khotbah gembala sidang dalam pertumbuhan rohani jemaat memiliki kontribusi besar bagi keselamatan setiap jiwa. ­ Artikel ini membahas dan menguraikan peran gembala sidang sebagai pengkhotbah dalam pertumbuhan rohani jemaat yang di ajarkan oleh John Chrysostom. ­Setiap gembala sidang ­ sebagai pengkhotbah ­ harus mencapai 3 kedalaman pendekatan pemberitaan firman Allah; Kognitif, Afektif dan Psikomotorik. Melalui pemberitaan firman Allah yang di ajarkan oleh seorang gembala sidang sehingga seseorang mengerti dan memahami arti dari mengikut dan meneladani gembala agung ­ yaitu Yesus Kristus serta melakukan setiap ajaran-Nya. Pertumbuhan rohani setiap jemaat ­ di pengaruhi dari setiap peran gembala sidang sebagai pemberitaan firman Allah melalui 3 kedalaman pendekatan dengan tujuan kebutuhan akan kemurnian jiwa seseorang menuju kepada kedewasaan rohani. Kata-kata Kunci: Gembala Sidang; Kedewasaan; Peran; Pengkhotbah.

scholarly journals The Living Word

Kairos ◽  
2017 ◽  
Vol 11 (1) ◽  
pp. 91-100
Author(s):  
Monika Bajić
Keyword(s):  
Jesus Christ ◽  
Holy Spirit ◽  
Critical Role ◽  
Faith Community ◽  
Word Of God ◽  
The Bible ◽  
The Holy Spirit ◽  
The Individual ◽  
The Church

The Bible, which is indisputable regarded as the inspired word of God, is written under the inspiration of the Holy Spirit. Man, as an earthen vessel, was used by the Holy Spirit to pen the revelation of God’s truth in Jesus Christ. The Holy Scriptures are “God breathed” words to the Church and are key in interpreting and fulfilling God’s telos for creation. This write-up wishes to emphasize and survey the critical role of the Holy Spirit in the Scriptures. Due to the inspiring role of the Spirit, the word of God is not a dead letter, rather a life-giving word that spills new life into the believer and the Church. Precisely this connection of Spirit and letter marks the Holy Scripture as living and active and conveys the desired transformative dimension for the individual believer and the faith community.

Karl Barth

2017 ◽  
Author(s):  
John Yocum
Keyword(s):  
Jesus Christ ◽  
The Self ◽  
Karl Barth ◽  
Word Of God ◽  
Sacramental Theology ◽  
Church Dogmatics ◽  
Magnum Opus ◽  
Protestant Theologian ◽  
The Church

This chapter traces the theology of the sacraments of perhaps the greatest Protestant theologian of the twentieth century, the Swiss Reformed theologian and pastor Karl Barth. Regarding Baptism and Eucharist as addressed in Barth’s magnum opus, Church Dogmatics, sacraments, along with preaching, are deemed the two primary ways the church proclaims Jesus Christ as the Word of God. Barth emphasizes sacraments as signs of the “secondary objectivity of God,” signs of receiving the self-giving God. While linking Christian baptism with the baptism of Jesus, fascinatingly, Barth eventually argues that baptism is not an actual sacrament. In fact, ultimately Barth actually denies any sacrament except Jesus Christ. Thus, when it comes to sacramental theology, Barth “acts as a healthy foil to those tempted to inflate the role of human institutions and practices.”

Mengkaji Bahaya Sinkretisme dalam Konteks Gereja

2019 ◽  
Vol 1 (1) ◽  
pp. 43-54
Author(s):  
Yesri E. Talan
Keyword(s):  
Qualitative Research ◽  
Literature Review ◽  
Jesus Christ ◽  
Research Method ◽  
Spiritual Growth ◽  
Christian Faith ◽  
Absolute Truth ◽  
In Christ ◽  
True Knowledge ◽  
The Church

Syncretism is not just phenomenology in the church but is a real and serious problem. Syncretism is a mixture of Christian faith and culture that results in the congregation losing its identity as a believer, blurred beliefs and do not have absolute truth. Syncretism in the church is a real and serious problem in the life of the church because it negatively impacts spiritual growth.The church cannot grow in true knowledge about Jesus Christ because of the dualism of belief, so Jesus Christ is not the only way of truth and life. The method used in this paper is theological qualitative research. Qualitative is a research method that emphasizes an in-depth understanding of a problem with the process of observation and interview. Conducting literature review and exposition of verses related to the discussion material. This research is descriptive. The results obtained are found the danger of syncretism to the church, namely: the absence of absolute truth in Christ because of the dualism that affects the spiritual growth of the church. Abstrak Sinkretisme bukan hanya fenomenologi di gereja tetapi menjadi masalah nyata dan serius. Sinkretisme adalah percampuran antara iman Kristen dengan budaya yang mengakibatkan jemaat kehilangan identitasnya sebagai orang percaya, kepercayaannya kabur dan tidak memiliki kebenaran absolut. Sinkretisme adalah masalah serius dalam kehidupan gereja karena memiliki dampak negatif pada pertumbuhan rohani. Gereja tidak dapat bertumbuh dalam pengenalan yang benar akan Yesus Kristus karena dualisme kepercayaan, sehingga Yesus Kristus bukanlah satu-satunya jalan kebenaran dan kehidupan. Metode yang dipakai dalam peulisan ini adalah kualitatif teologi. Kualitatif adalah metode penelitian yang menekankan pada suatu pemahaman secara mendalam terhadap suatu masalah dengan proses observasi dan wawancara. Melakukan kajian pustaka dan eksposisi ayat-ayat yang berkaitan dengan materi pembahasan. Penelitian ini bersifat deskriptif. Hasil yang diperoleh adalah ditemukan adanya bahaya sinkretisme terhadap jemaat, yaitu: tidak adanya kebenaran mutlak di dalam Kritus karena adanya dualisme yang mempengaruhi pertumbuhan rohani jemaat.

scholarly journals Encomium on the Twenty-four Elders ascribed to Proclus of Cyzicus (М. 591 f. 1r–11v)

2020 ◽  
Vol 3 (5) ◽  
pp. 1379-1396
Author(s):  
L. R. Frangulyan ◽  
V. V. Shtefan
Keyword(s):  
Russian Translation ◽  
Unknown Origin ◽  
Literary Translation ◽  
Book Of Revelation ◽  
John Chrysostom ◽  
Kingdom Of Heaven ◽  
Russian Literary ◽  
Eastern Traditions ◽  
The Church

The 24 elders are the biblical image that is found only in the Book of Revelation of John the Apostle. They surround the throne of God and are endowed with certain attributes of glory. In the Ancient Church this image was interpreted in different ways. This article presents the first Russian literary translation of Coptic text signed as Encomium in honor of the 24 elders. The translation was carried out from the edition, which was published with the Italian translation in 1977 by Antonella Maresca. The author of Encomium is declared Proclus of Cyzicus, who later became the Patriarch of Constantinople. However, this is a pseudo-attribution, namely, this hierarch did not write this Encomium, and its real author remains unknown. The Italian translator divides the text into 33 paragraphs, and in the preface to Coptic edition highlights the four parts of Encomium. Two of them, dedicated to John Chrysostom and the exegetical interpretation of the first chapter of Genesis, seem to be interpolations. But after analyzing the entire narrative it is possible to say that these parts are embedded in the narrative. Also the features of the Coptic veneration of the 24 elders, which are reflected in Encomium, are discussed in the introduction to Russian translation. In particular, the bodiless nature of the 24 elders. Their unknown origin is emphasized several times in Encomium, the priestly role of these elders in the Kingdom of Heaven is also noted. It can be stated that the author of Encomium in the first two parts acts as a storyteller-historian of the Church, conveying information about John Chrysostom, and in the last two as an exegete. The image of 24 elders in Eastern traditions is a little studied topic and acquaintance with the Coptic tradition thanks to the translation of this Encomium opens up opportunities for comparative studies.

scholarly journals Jan Chryzostom objaśnia "Hymn o miłości" [1Kor 13] (In I Epistolam ad Corinthios hom. 33-34)

Vox Patrum ◽  
2008 ◽  
Vol 52 (1) ◽  
pp. 291-315
Author(s):  
Jan Iluk
Keyword(s):  
Roman Empire ◽  
Church Fathers ◽  
The Road ◽  
Shortest Route ◽  
John Chrysostom ◽  
Christian Love ◽  
The Times ◽  
Autumn And Winter ◽  
The Church

In 1CorHom, edited in the autumn and winter of 392 and 393 AD, John Chrysostom found a natural opportunity to return to his numerous utterances on the role of love in the lives of people. Obviously, the opportunity was the 13“ chapter of this Letter - The Song of Love. Among his works, we will find a few more smali works which were created with the intention of outlining the Christian ideał of love. Many of the contemporary monographs which were devoted to the ancient understanding of Christian „love” have the phrase „Eros and Agape” in their titles. In contemporary languages, this arrangement extends between sex and love. Both in the times of the Church Fathers (the 4th century AD) and currently, the distance between sex and love is measured by feelings, States and actions which are morę or less refined and noble. The awareness of the existence of many stops over this distance leads to the conviction that our lives are a search for the road to Agape. As many people are looking not so much for a shortcut but for a shorter route, John Chrysostom, like other Church Fathers, declared: the shortest route, because it is the most appropriate for this aim, is to live according to the Christian virtues that have been accumulated by the Christian politeia. There are to be found the fewest torments and disenchantments, although there are sacrifices. Evangelical politeia, the chosen and those who have been brought there will find love) - as a State of existence. In the earthly dimension, however, love appears as a causative force only in the circle of the Christian politeia. Obviously, just as in the heavenly politeia, the Christian politeia on earth is an open circle for everyone. As Chrysostom’s listeners and readers were not only Christians (in the multi-cultural East of the Roman Empire), and as the background of the principles presented in the homilies was the everyday life and customs of the Romans of the time, the ideał - dyam] - was placed by him in the context of diverse imperfections in the rangę and form of the feelings exhibited, which up to this day we still also cali love. It is true that love has morę than one name. By introducing the motif of love - into deliberations on the subject of the Christian politeia, John Chrysostom finds and indicates to the faithful the central force that shaped the ancient Church. This motif fills in the vision of the Heavenly Kingdom, explains to Christians the sense of life that is appropriate to them in the Roman community and explains the principles of organised life within the boundaries of the Church. It can come as no surprise that the result of such a narrative was Chrysostonfs conviction that love is „rationed”: Jews, pagans, Hellenes and heretics were deprived of it. In Chrysostonfs imagination, the Christian politeia has an earthly and a heavenly dimension. In the heavenly politeia, also called by him Chrisfs, the Lord’s or the

scholarly journals PERAN ORANG TUA DALAM PERTUMBUHAN SPIRITUALITAS ANAK: SEBUAH STUDI EKSEGETIS EFESUS 6:1-4

2018 ◽  
Vol 4 (2) ◽  
pp. 116-129
Author(s):  
Waharman Waharman
Keyword(s):  
Spiritual Growth ◽  
Sunday School ◽  
Early Age ◽  
School Services ◽  
The Family ◽  
Role Of Parents ◽  
The Church

The role of parents for their children in spiritual growth is very important, and starting from an early age, teaching for children's spiritual growth is not only given to the church, or during Sunday school services but the most important and most important is the role of parents in the family for her children. If noted, there are still many parents who do not realize the importance of their role as parents to educate the spiritual growth of their children. Therefore through this paper, we try to remind the important role of parents in the growth of children.

Where Words End

2021 ◽  
pp. 586-603
Author(s):  
Graham Ward
Keyword(s):  
Jesus Christ ◽  
Word Of God ◽  
Presence Of God ◽  
Creative Experience ◽  
The Voice ◽  
The Church ◽  
The Way

Revelation cannot be approached directly. It is mediated all the way down. That is not just because of ‘sin’. Though sin is the manifestation of our alienation from God—an alienation overcome by God’s reconciling operations in salvation—a diastema between Creator and creation still pertains. There is no immediate encounter with the Word of God available to us as such. It is always mediated to us through human words and human acts, stories (biblical and autobiographical) and material practices, the Church and its liturgies, and the cultures we inhabit that shape us. The voice of the Lord comes to us in and through the darknesses and ambivalences of our various unredeemed and yet to be redeemed states. We are addressed, continually addressed, by God’s transformative grace, by his love and mercy, in and through our condition as created. The voice is accommodated to that condition, and can be accommodated because the Word of God is written into creation, coming finally, and intensively, in Jesus Christ. So the voice can be heard: makes itself available to be heard. But the eternal presence of God pro nobis (where the ‘we’ is not just humankind but all God’s creatures, pace Barth), the eternal presence of God-with-us that is the touchstone and content of revelation, bubbles up intrinsically through the obscurities of created and creative experience.

Motivation for Mission

1974 ◽  
Vol os-24 (3) ◽  
pp. 1-5
Author(s):  
Jean Skuse
Keyword(s):  
Jesus Christ ◽  
Christian Church ◽  
Christian Communities ◽  
Or Groups ◽  
Complex Picture ◽  
The Will ◽  
The Church ◽  
God's Work

Let us recognize at the outset that we are talking about a complex picture. Any generalization about “all missionaries” or “missionaries as a whole” is likely to be erroneous. We would also recognize that the role of mission is changing, and is constantly being re-examined in the light of new understandings and challenges. We would also admit that it is unlikely that there is a single motivation - that what drives people in different directions depends on so many of life's circumstances. And yet we need to examine our motives very carefully, to identify some as clearly being the wrong motives and to ask the question which was submitted to me for this paper: “How can we get ‘turned-on’ to do God's work today? Why is a Christian compelled to share what he/she knows of what God has done in Jesus Christ?” A motive, of course, is any consideration which moves the will, that which drives us to certain actions, and directs us towards particular goals. Motivation depends so much on the goal and vice versa. The two are almost inseparable. “Mission” or “missions” refer to the special task to which an individual or groups is destined. The usual connotation in the Christian Church involves being sent out by God or the church charged with responsibility for such functions as preaching the gospel, teaching the Word, healing the sick, proselytizing the heathen, and introducing the appropriate rites and ceremonies to accompany these functions. These are the traditional tasks of mission. We talk too of partnership in mission, sharing Christian communities, of involving ourselves in the secular processes. Our missionary motivation is intimately bound up with our understanding of what mission is all about. If we see mission as extending the Christian Church this will call forth one kind of motivation. If it is to be involved in the raising of the level of humanness of all God's creatures the motivation will be different.

Dethroning Irish Catholicism: Church, State and modernity in contemporary Ireland

2017 ◽  
Author(s):  
David Carroll Cochran
Keyword(s):  
Jesus Christ ◽  
The State ◽  
Cultural Institutions ◽  
Half Century ◽  
The Poor ◽  
Starting Point ◽  
The Church ◽  
Spiritual Voice

Using Charles Taylor’s A Catholic Modernity? as its starting point, David Cochrane explores the evolving role of Catholicism in Ireland over the last half century and concludes that the disentangling of the Church from the dominant political and cultural institutions of society has paradoxically extended many of the very values Catholicism celebrates. Due to the severing of its close traditional connection to the State, the Church has rediscovered its original mission to provide a prophetic spiritual voice, especially in favour of the poor, and to align itself more closely with the concerns of its founder, Jesus Christ.

scholarly journals The Role of Religious Leaders in Religious Heritage Tourism Development: The Case of the Church of Jesus Christ of Latter-Day Saints

Religions ◽  
2020 ◽  
Vol 11 (5) ◽  
pp. 256
Author(s):  
Daniel H. Olsen ◽  
Scott C. Esplin
Keyword(s):  
Jesus Christ ◽  
Heritage Tourism ◽  
Latter Day Saints ◽  
Religious Institutions ◽  
Religious Leaders ◽  
Sacred Sites ◽  
Heritage Sites ◽  
Religious Rituals ◽  
The Church

For centuries, people have traveled to sacred sites for multiple reasons, ranging from the performance of religious rituals to curiosity. As the numbers of visitors to religious heritage sites have increased, so has the integration of religious heritage into tourism supply offerings. There is a growing research agenda focusing on the growth and management of this tourism niche market. However, little research has focused on the role that religious institutions and leadership play in the development of religious heritage tourism. The purpose of this paper is to examine the role of religious leaders and the impacts their decisions have on the development of religious heritage tourism through a consideration of three case studies related to recent decisions made by the leadership of The Church of Jesus Christ of Latter-day Saints.

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