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.

Transformative Christian Religious Education Teachers

2021 ◽  
Author(s):  
rita evimalinda
Keyword(s):  
Christian Education ◽  
Teacher Knowledge ◽  
Religious Education ◽  
Holy Spirit ◽  
Main Idea ◽  
God's Will ◽  
The Bible ◽  
The Holy Spirit ◽  
Human Quality

Education is a basic effort to transform individuals. Teachers are the vanguard people who transform society and the nation through education. Christian religious education seeks change, renewal and reform of individuals and groups through the power of the Holy Spirit, so that students live according to God's will, as stated by the Bible and by the Lord Jesus Himself. In order for the purpose of this Christian Education to be achieved, transformative teachers are needed, namely teachers who are committed to the perspective of learning from a whole human perspective, in providing affective, cognitive, behavioral, and spiritual changes. This paper aims to formulate transformative Christian teacher criteria. Through literature review, observation, the main idea of the author is that a transformative teacher has the following characteristics: having spiritual competence, creating constructivist experiences in learning, having theological and teacher knowledge, being active in the community or fellowship of Believers, having a strong personal identity and integrity, having a commitment (determination) and Becoming an Example. Studying the six criteria above will help the willingness of educators to build human quality in the midst of today's moral morality. It is God who helps foster commitment and quality of life in educators to carry out their duties and calling as teachers

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.

Transformative Christian Religious Education Teachers

2020 ◽  
Author(s):  
rita evimalinda
Keyword(s):  
Christian Education ◽  
Teacher Knowledge ◽  
Religious Education ◽  
Holy Spirit ◽  
Main Idea ◽  
God's Will ◽  
The Bible ◽  
The Holy Spirit ◽  
Human Quality

Education is a basic effort to transform individuals. Teachers are the vanguard people who transform society and the nation through education. Christian religious education seeks change, renewal and reform of individuals and groups through the power of the Holy Spirit, so that students live according to God's will, as stated by the Bible and by the Lord Jesus Himself. In order for the purpose of this Christian Education to be achieved, transformative teachers are needed, namely teachers who are committed to the perspective of learning from a whole human perspective, in providing affective, cognitive, behavioral, and spiritual changes. This paper aims to formulate transformative Christian teacher criteria. Through literature review, observation, the main idea of the author is that a transformative teacher has the following characteristics: having spiritual competence, creating constructivist experiences in learning, having theological and teacher knowledge, being active in the community or fellowship of Believers, having a strong personal identity and integrity, having a commitment (determination) and Becoming an Example. Studying the six criteria above will help the willingness of educators to build human quality in the midst of today's moral morality. It is God who helps foster commitment and quality of life in educators to carry out their duties and calling as teachers

Transformative Christian Religious Education Teachers

2020 ◽  
Author(s):  
rita evimalinda
Keyword(s):  
Christian Education ◽  
Teacher Knowledge ◽  
Religious Education ◽  
Holy Spirit ◽  
Main Idea ◽  
God's Will ◽  
The Bible ◽  
The Holy Spirit ◽  
Human Quality

Education is a basic effort to transform individuals. Teachers are the vanguard people who transform society and the nation through education. Christian religious education seeks change, renewal and reform of individuals and groups through the power of the Holy Spirit, so that students live according to God's will, as stated by the Bible and by the Lord Jesus Himself. In order for the purpose of this Christian Education to be achieved, transformative teachers are needed, namely teachers who are committed to the perspective of learning from a whole human perspective, in providing affective, cognitive, behavioral, and spiritual changes. This paper aims to formulate transformative Christian teacher criteria. Through literature review, observation, the main idea of the author is that a transformative teacher has the following characteristics: having spiritual competence, creating constructivist experiences in learning, having theological and teacher knowledge, being active in the community or fellowship of Believers, having a strong personal identity and integrity, having a commitment (determination) and Becoming an Example. Studying the six criteria above will help the willingness of educators to build human quality in the midst of today's moral morality. It is God who helps foster commitment and quality of life in educators to carry out their duties and calling as teachers.

The New Testament and Intellectual Humility

2018 ◽  
Author(s):  
Grant Macaskill
Keyword(s):  
New Testament ◽  
Jesus Christ ◽  
Holy Spirit ◽  
Intellectual Humility ◽  
Christian Communities ◽  
The New Testament ◽  
The Holy Spirit ◽  
Sacrificial Love ◽  
The One ◽  
The Mind

This book examines how the New Testament scriptures might form and foster intellectual humility within Christian communities. It is informed by recent interdisciplinary interest in intellectual humility, and concerned to appreciate the distinctive representations of the virtue offered by the New Testament writers on their own terms. It argues that the intellectual virtue is cast as a particular expression of the broader Christian virtue of humility, which proceeds from the believer’s union with Christ, through which personal identity is reconstituted by the operation of the Holy Spirit. Hence, we speak of ‘virtue’ in ways determined by the acting presence of Jesus Christ, overcoming sin and evil in human lives and in the world. The Christian account of the virtue is framed by this conflict, as believers within the Christian community struggle with natural arrogance and selfishness, and come to share in the mind of Christ. The new identity that emerges creates a fresh openness to truth, as the capacity of the sinful mind to distort truth is exposed and challenged. This affects knowledge and perception, but also volition: for these ancient writers, a humble mind makes good decisions that reflect judgments decisively shaped by the sacrificial love of Jesus Christ. By presenting ‘humility of mind’ as a characteristic of the One who is worshipped—Jesus Christ—the New Testament writers insist that we acknowledge the virtue not just as an admission of human deficiency or limitation, but as a positive affirmation of our rightful place within the divine economy.

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.

Luther, Martin (1483–1546)

2018 ◽  
Author(s):  
M.A. Higton
Keyword(s):  
Jesus Christ ◽  
Holy Spirit ◽  
Human Beings ◽  
Good Works ◽  
Protestant Churches ◽  
The Bible ◽  
Church Hierarchy ◽  
The Reformation ◽  
Justification By Faith ◽  
The Holy Spirit

Martin Luther was an Augustinian monk who found the theology and penitential practices of his times inadequate for overcoming fears about his salvation. He turned first to a theology of humility, whereby confession of one’s own utter sinfulness is all that God asks, and then to a theology of justification by faith, in which human beings are seen as incapable of any turning towards God by their own efforts. Without preparation on the part of sinners, God turns to them and destroys their trust in themselves, producing within them trust in his promises made manifest in Jesus Christ. Regarding them in unity with Christ, God treats them as if they had Christ’s righteousness: he ‘justifies’ them. Faith is produced in the sinner by the Word of God concerning Jesus Christ in the Bible, and by the work of the Holy Spirit internally showing the sinner the true subject matter of the Bible. It is not shaped by philosophy, since faith’s perspective transcends and overcomes natural reason. Faith, through the working of God’s Holy Spirit within the believer, naturally produces good works, but justification is not dependent upon them – they are free expressions of faith in love. Nevertheless, secular government with its laws and coercion is still necessary in this world because there are so few true Christians. Luther’s theology brought him into conflict with the Church hierarchy and was instrumental in the instigation of the Reformation, in which the Protestant churches split from Rome.

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.

Reply to Irving, “One Word, many wordings”

2019 ◽  
Vol 131 (6) ◽  
pp. 257-261 ◽  
Author(s):  
Robert G. Brown
Keyword(s):  
Twentieth Century ◽  
Jesus Christ ◽  
Holy Spirit ◽  
The Bible ◽  
Divine Inspiration ◽  
The Holy Spirit ◽  
The Relationship

Alex Irving has written a considered and informed response, from the perspective of a systematic theologian, to my own initial article which challenged several British evangelical organisations to specify exactly which books and wordings are the products of divine inspiration. Irving’s response consists of two key arguments. Firstly, he argues that the theory of revelation which I think is held by evangelicals is flawed. However, as I think that my understanding of Evangelicalism’s view of the relationship between the Bible and revelation is correct, it seems to me that Irving is actually critiquing the movement he theoretically represents. Secondly, Irving argues for a ‘personalist’ theory of the relationship between the Bible and revelation. His theory parallels twentieth-century neo-orthodoxy in that it views the Bible as a witness to revelation and a vehicle through which the Holy Spirit reveals Jesus Christ; which stands in contrast to the evangelical belief that the Bible is itself revelation. Thus, whilst his own theory may be very good, it is decidedly not ‘evangelical’ and therefore misses the point of my initial article, i.e., it does not justify how the evangelical doctrine of scripture can be maintained in light of the challenges I raised.

(Bild-)Rhetorik des Gesprächs

Rhetorik ◽  
2015 ◽  
Vol 34 (1) ◽  
Author(s):  
Johann Anselm Steiger
Keyword(s):  
Holy Spirit ◽  
Critical Edition ◽  
The Body ◽  
Added Value ◽  
The Public ◽  
Presence Of God ◽  
God's Word ◽  
The Holy Spirit ◽  
The Mind

AbstractIn the newly published, critical edition of Birken’s handwritten manuscript, Birken inserts fictitious conversations that contain sacred poetry and prayers to God. This text, which belongs to a new genre of »exercises in sacred conversation« (»geistlichem Gesprächspiel«), serves the praxis pietatis in which the public proclamation of God’s Word is appropriated to private meditation. The added value of this conversational form is not only that it serves to edify, but also that it allows thoughts to freely fall into the mind that otherwise would not. Birken makes it clear that in conversation the Holy Spirit makes Himself known 1) within the plurality of interlocution, as well as 2) in the intensified form of the conversation, so that the presence of God is realized among the interlocutors (following Matt. 18:20) in the mutuum colloquium. Therefore, not only the proclamation from the pulpit, but also the devotional discussions become the vehicle of the Spirit’s presence. In this way, everyday rituals, such as getting out of bed, brushing one’s hair, and bathing the body, are explored according to their sacred and emblematic significance. Birken conceptualizes and practices this intermediality of the talking image, the painted word, and the pictorial conversation in such a way that this elevated rhetoric can be implemented through the medium of everyday speech.

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