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 Kristologi Biblika Menurut Kaum Reformed Sebagai Salah Satu Dasar Apologetika Dalam Menghadapi Pengajaran Gnostik Di Era Postmodern

2020 ◽  
Vol 6 (2) ◽  
pp. 116-128
Author(s):  
Marlon Butarbutar
Keyword(s):  
Jesus Christ ◽  
Holy Spirit ◽  
Christian Theology ◽  
God's Will ◽  
Historical Reality ◽  
The Bible ◽  
The Holy Spirit ◽  
Correct Understanding ◽  
Eternal Salvation ◽  
The Church

Kristologi adalah merupakan pokok terpenting dalam ajaran iman Kristen. Kristologi juga bisa disebut sebagai pusat kekristenan itu sendiri, dengan itu kristologi adalah pusat dari ilmu theologia. Karenanya mempelajari Pribadi dan karya Kristus, berarti sedang berada pada pusat theologi Kristen. Yesus Kristuslah yang memberikan identitas kepada kekristenan, yang sekaligus membedakannya dari agama atau kepercayaan yang lain. Keistimewaan doktrin ini terletak dalam pribadi dan karya Yesus Kristus sebagai Tuhan yang menjadi finalitas jalan menuju kepada keselamatan yang kekal. Pemahaman yang benar terhadap doktrin kristologi tidak lepas dari pengetahuan yang sehat terhadap Alkitab, sebab Alkitablah satu-satunya sumber utama yang dengan jujur dan terbuka memberikan kesaksian mengenai pribadi Yesus sebagai juruselamat dunia. Memang realita historis tulisan-tulisan di dalam Alkitab itu ditulis oleh manusia, akan tetapi proses penulisannya diilhami oleh Allah melalui pimpinan Roh Kudus sehingga apa yang diucapkan atau ditulis sesuai dengan kehendak Tuhan (bnd. 2Tim 3:16). Alkitab secara keseluruhan dipercaya dengan akurat dalam mengambarkan Yesus Kristus. Akan tetapi dalam prosesnya banyak ditemukan bahwa kristologi yang dihasilkan bertentangan dengan Alkitab. Sejarah membuktikan bahwa gereja selalu berhadapan dengan pengajaran-pengajaran sesat yang menyerang gereja dari dalam. Dalam hal ini berbentuk ajaran-ajaran (doktrin) yang menyesatkan atau bidat-bidat yang menyelewengkan ajaran murni Alkitab. Bahaya ajaran-ajaran sesat ini tidak saja timbul pada abad-abad belakangan ini, melainkan sudah ada sejak gereja didirikan. Karenanya penulis hendak menguraikan kristologi yang akan menjadi dasar apologetika di era postmodern sekarang ini.   Christology is the most important point in the teachings of the Christian faith. Christology can also be called the center of Christianity itself, so that Christology is the center of theological science. Therefore studying the Person and work of Christ, means being at the center of Christian theology. It is Jesus Christ who gives identity to Christianity, which also distinguishes it from other religions or beliefs. The specialty of this doctrine lies in the person and work of Jesus Christ as Lord who becomes the finality of the path to eternal salvation. A correct understanding of the doctrine of Christology is inseparable from a healthy knowledge of the Bible, because the Bible is the only major source that honestly and openly testifies about the person of Jesus as the savior of the world. Indeed the historical reality of the writings in the Bible was written by humans, but the process of writing was inspired by God through the leadership of the Holy Spirit so that what was said or written was according to God's will (cf. 2Tim 3:16). The Bible as a whole is believed to be accurate in describing Jesus Christ. However, in the process it was found that the resulting christology was in conflict with the Bible. History proves that the church is always dealing with false teachings that attack the church from within. In this case the form of teachings (doctrines) are misleading or heretics who distort the pure teachings of the Bible. The danger of these heresies has not only arisen in recent centuries, but has existed since the church was founded. Therefore the author wants to elaborate on the Christology that will be the basis of apologetics in the current postmodern era.

scholarly journals Biblical hermeneutics as the structuralist of the poetics of "The Word of Law and Grace" of Ilarion

2019 ◽  
Keyword(s):  
New Testament ◽  
Old Testament ◽  
Holy Spirit ◽  
Eternal Life ◽  
Biblical Hermeneutics ◽  
The Bible ◽  
The New Testament ◽  
The Holy Spirit ◽  
The Law ◽  
Allegorical Interpretation

The article states that, for the purpose of interpreting the Biblical topos of the Law and Grace, Hilarion refers to the genre of the word. Hilarion takes first place in the title, and then in the text of the work God brings out wisdom. By law, he believes the Old Testament, which has already fulfilled its task, and Grace - the New Testament, which outlines the existence of man, his relationship with God, gives hope for eternal life. The subject of the "Word" breaks the sermon into four fragments. In the first of them, we notice the allegorical meaning of reading the Scriptures in relation to the history of mankind. The second part is devoted to the interpretation of the image of Jesus Christ, which appears as a synthesis of God and human nature. The third fragment depicts events beyond the boundary of the Bible. It is devoted to the baptism of Rus. In the fourth fragment Prince Volodymyr is glorified. Following the best traditions of Byzantine oratory prose, the author of the Word simply pours his text into quotations from the Bible and adds to them a predominantly allegorical interpretation, emphasizing that the work is not intended for proclamation, but for reading, which enabled the author to interpret the Scriptures and in the literal, and in allegorical sense. The advantage of the New Testament over the Old Testament is embodied by the author in the images of the free wife of Abraham Sarah - Grace and his servant Hagar - Law. Laconic retelling of God-inspired text, Hilarion interprets the old-czarist images, as those that represent the new covenants at the level of allusions, presented them in the form of additional parallel antithesis. The same anti-colored color is also depicted by the images of their children. Isaac was born from a free woman, which means that he represents freedom, Ishmael is from a slave, hence his image symbolizes slavery. He who receives Grace receives goodness, love, becomes the son of God, and begins to live a new life in the Holy Spirit through which the believer is through. The overcoming of the Law and the perception of Grace means, according to Hilarion, the acquisition of spiritual freedom.

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 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.

scholarly journals Ineransi Alkitab sebagai Dasar Kurikulum Pendididikan Kristen

2021 ◽  
Vol 3 (2) ◽  
pp. 231-248
Author(s):  
Hardi Budiyana
Keyword(s):  
Christian Education ◽  
Religious Education ◽  
Holy Spirit ◽  
Eternal Life ◽  
Word Of God ◽  
Education Curriculum ◽  
The Bible ◽  
The Holy Spirit ◽  
Written Word ◽  
The Individual

Inerrancy means the Bible is infallible. Because the Bible was revealed by God the Holy Spirit Himself. Even though the researcher is a sinner; however, the initiator is a God who cannot do wrong. The Holy Spirit uses all the individual potentials (shortcomings and strengths) of the Bible writers and is completely under the leadership and control of the Holy Spirit, so that what the authors of the books of the Bible write do not come from the author, but from God concerning the Word of God himself. A Christian can accept this inerrant biblical quality, so he must also accept other biblical qualities. This study uses a descriptive qualitative method regarding the Christian education curriculum that must be based on the inerrancy of the Bible. Biblical inerrancy emphasizes that the Bible is the Word of God, the Bible was written without errors because the idea of writing came from God. The curriculum is structured based on the inerrancy of the Bible with the aim of Christian education so that learners know God's work of salvation in and through the Lord Jesus alone, so that they believe that Jesus is God, so that those who believe have eternal life and their lives are changed by the Holy Spirit through the power of the Bible. The power of the Bible is because the Bible is the Word of God. Nothing can survive under the sovereignty of God's written Word, which is the Bible. Therefore, the Christian religious education curriculum is built based on the Bible in order to achieve its goals.Ineransi berarti Alkitab tidak mungkin salah. Karena Alkitab diwahyukan oleh Allah Roh Kudus sendiri. Walau penelitinya adalah orang berdosa; namun, inisiatornya adalah Allah yang tidak mungkin berbuat salah. Roh Kudus menggunakan semua potensi individual (kekurangan dan kelebihan) penulis Alkitab dan secara utuh berada dalam pimpinan dan kontrol Roh Kudus, sehingga yang ditulis oleh penulis kitab dalam Alkitab bukanlah berasal dari penulis, melainkan dari Allah mengenai Firman Allah sendiri. Orang Kristen dapat menerima sifat Alkitab yang ineransi ini, maka ia pasti juga menerima sifat-sifat Alkitab yang lain. Penelitian ini menggunakan metode kualitatif deskriptif mengenai kurikulum pendidikan  Kristen harus didasarkan pada ineransi Alkitab.  Ineransi Alkitab menekankan Alkitab adalah Firman Tuhan, Alkitab ditulis tanpa ada kesalahan karena ide dari tulisan berasal dari Allah. Kurikulum disusun berdasar pada ineransi Alkitab dengan tujuan Pendidikan Kristen agar pembelajar mengenal karya keselamatan Allah di dalam dan melalui Tuhan Yesus saja, supaya percaya bahwa Yesuslah Allah, sehingga yang percaya beroleh hidup yang kekal dan hidupnya diubah oleh Roh Kudus melalui kuasa Alkitab. Kuasa Alkitab adalah karena Alkitab adalah Firman Allah. Tidak ada yang dapat bertahan di bawah kedaulatan Firman Tuhan yang tertulis, yaitu Alkitab. Karena itu kurikulum pendidikan Agama Kristen dibangun berdasarkan Alkitab agar mencapai tujuan.

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.

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.

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