scholarly journals Takut Akan Allah Menurut Bapa-Bapa Philokalia Dan Implikasi Bagi Gereja Masa Kini

2021 ◽  
Vol 4 (2) ◽  
pp. 154-179
Author(s):  
Okto Vianus Polulu
Keyword(s):  
Christian Tradition ◽  
Orthodox Christian ◽  
God's Love ◽  
The Church

 Philocalia is a collection of texts written in the fourth and fifteenth centuries by the fathers and fathers of the Church in the Orthodox Christian tradition. Fearing God is keeping God's commandments, having God's love and souls purified and united with God in salvation This article is a review, there are 7 main points of discussion. First Repentance is leaving the old man (Eph 4:22, Col 3: 9) . The second is to control oneself is to be “watchful” (1Th 5: 6, 1Th 5:10 Rev. 16:15) so as not to get lost. Third, safeguarding knowledge is to know about God. Four, doing God's commandments is that we give hope to Him with full obedience and hope of being saved by God (Psalm 78: 7, Proverbs 19:16). The five fear with all your heart is a heart that is in Divine light. The six Souls free from sin are those who have run to heavenly calls (Phil. 3:14) to attain a goal or perfection. The goal, to purify the soul is, the soul is already in Divine light.Keywords: The soul is purified; Allah's love; Control;  Keep the commandments of Allah. Philokalia adalah kumpulan teks di tulis pada abad keempat dan abad ke lima belas oleh para rahip dan para Bapa Gereja dalam tradisi Kristen Ortodoks. Takut akan Allah adalah melakukan perintah-perintah Allah, memiliki Kasih Allah dan Jiwa di murnikan serta disatukan dengan Allah dalam keselamatan Artikel ini adalah sebuah ulasan,  ada 7 pokok pembahasan Pertama Pertobatan ialah meninggalkan manusia lama (Ef 4:22, Kol 3:9). Kedua Mengontrol diri ialah “berjaga-jagalah” (1Tes 5:6, 1Tes 5:10 Why 16:15) supaya tidak tersesat. Ketiga, Menjaga Pengetahuan ialah, untuk tahu tentang Allah. Empat, melakukan perintah Allah ialah kita menaru harapan kepada-Nya dengan penuh ketaatan serta harapan akan diselamatkan oleh Allah (Mzm 78:7, Ams 19:16). Kelima takut dengan sepenuh hati ialah hati yang berada dalam cahaya Ilahi. Enam Jiwa terbebas dari dosa ialah, Jiwa yang telah berlari pada pangilan sorgawi (Flp 3:14) untuk mencapai tujuan atau kesempurnaan. Tuju, Memurnikan jiwa ialah, jiwa telah berada dalam cahaya Ilahi.Kata Kunci: Jiwa di murnikan; Kasih Allah; Mengontrol; Melakukan perintah-perintah Allah. 

scholarly journals Bakhtin and the Orthodox Christian tradition

2017 ◽  
pp. 285-302
Author(s):  
Svetozar Postic
Keyword(s):  
Basic Characteristic ◽  
Ethnic Origin ◽  
The Body ◽  
Christian Tradition ◽  
Central Idea ◽  
Russian Orthodoxy ◽  
Orthodox Christian ◽  
The Relationship ◽  
Philosophic Tradition ◽  
The Church

This paper explores motifs from the Orthodox Christian tradition in the works of the famous Russian philosopher Mikhail Mikhailovich Bakhtin. The introduction offers a series of testimonies from the thinker?s personal life that confirm his affinity toward Christianity and Russian Orthodoxy, and the source of this affinity is linked to his ethnic origin, spiritual environment and the literary-philosophic tradition in which he was intellectually shaped. After presenting a few universal Christian ideas in his works - the comparison of the relationship between the author and the hero with the relationship between the Creator and His human creation, incarnation and the word (logos) - this paper points to the specifically Orthodox ideas in his writings. Those are: perichoresis or the mutual permeation of the two natures of Christ, the holiness of the body and the apophatic approach in theology, the buffoon as a fool for Christ?s sake, and communality as the essence of the existence of the Church. Finally, Bakhtin?s central idea, dialogism, is presented as a means used on the path toward divinization, or theosis, the basic characteristic of Christian spiritual life in the Orthodox East.

Hospitality at community wells: The life-giving waters of John 4:7–15

2020 ◽  
Vol 117 (4) ◽  
pp. 526-535
Author(s):  
Cindy Bolden
Keyword(s):  
North Carolina ◽  
God's Love ◽  
The World ◽  
The Cost ◽  
The Church ◽  
Samaritan Woman

Jesus’s encounter with the Samaritan woman at the well is a paradigmatic text for the Church, showing new possibilities for how the Church can engage the world, specifically engagement through invitational conversation and acts of charity at modern-day community wells. A Place at the Table is a pay-what-you-can café in Raleigh, North Carolina. Patrons can pay the suggested price, less than the suggested price, redeem a token worth the cost of a meal, or pay by volunteering at the café. Patrons who are able to “pay it forward” can further support the mission by tipping or buying meal tokens for others. At this café, a space reminiscent of an ancient “community well,” thirsty travelers receive the life-giving waters of acceptance, connection, and sustenance. The custom of hospitality is a life-giving and transformational practice for the Church, a viable and tangible way to connect with its neighbor and draw all persons into the experience of God’s love.

St Symeon the New Theologian (969-1022): Byzantine spiritual renewal in search of a precedent

1997 ◽  
Vol 33 ◽  
pp. 75-90
Author(s):  
John Anthony McGuckin
Keyword(s):  
Christian Tradition ◽  
Spiritual Renewal ◽  
Divine Love ◽  
The West ◽  
Conference Theme ◽  
Autobiographical Accounts ◽  
The Stability ◽  
The Church

St Symeon the New Theologian is, without question, one of the most original and intriguing writers of medieval Byzantium. Indeed, although still largely unknown in the West, he is surely one of the greatest of all Christian mystical writers; not only for the remarkable autobiographical accounts he gives of several visions of the divine light, but also for the passionate quality of his exquisite Hymns of Divine Love, the remarkable intensity of his pneumatological doctrine, and the corresponding fire he brings to his preaching of reform in the internal and external life of the Church. He was a highly controversial figure in his own day. His disciples venerated him as a saint who had returned to the roots of the Christian tradition and personified its repristinization. His opponents, who secured his deposition and exile, regarded him as a dangerously unbalanced incompetent who, by overstressing the value of personal religious fervour, had endangered the stability of that tradition. The Vita which we possess was composed in 1054, in an attempt to rehabilitate Symeon’s memory and prepare for the return of his relics to the capital from which he had been expelled when alive. This paper will investigate how he himself understood and appropriated aspects of the earlier tradition (particularly monastic spirituality), hoping to elucidate why he felt himself inspired to reformist zeal, and why many of his contemporaries (not simply his ‘worldly opponents’ as his hagiographer would have us believe) regarded him as unbalanced. It will end by attempting some reflection on what the controversy reveals on the larger front about how the Church ‘selectively looks back on itself, so to paraphrase our president’s description of the conference theme, and whether the model of tradition and its reception exemplified in this Byzantine writer can offer anything to the dialogue between history and theology which the doctrine of Tradition (Paradosis) inevitably initiates.

scholarly journals Manifesting the Sacred: John La Farge’s The Lampbearer as a Model for Catholic Presence in the World

Lumen et Vita ◽  
2015 ◽  
Vol 6 (1) ◽  
Author(s):  
Benjamin LaBadie
Keyword(s):  
Theological Reflection ◽  
Present Patient ◽  
American Artist ◽  
God's Love ◽  
The World ◽  
Union With God ◽  
The Church

What does it mean for the Church to be in the world? In this paper, I propose that it means for the Church to be sacred, i.e., all Catholics are called to live sacredly. How is the sacred defined? To answer this question, I look to the American artist, John La Farge (1835-1910), whose works are currently being displayed at Boston College's McMullen Museum. The exhibition examines La Farge's "lifelong efforts to visualize the sacred." Given this, I offer a theological reflection on La Farge's painting of the Wise Virgin in order to elucidate what it means to live sacredly: being in tension between the transcendent and the imminent. In other words, to live sacredly means to be attentive, patient, and faithful to the ultimate coming of God's kingdom, yet also to be present, patient, and concerned with the practical worldly challenges of today. This sacredness begins to manifest God's love and kingdom on Earth even if there is still a longing for God’s full glory which is not yet present. This is how the Church is to be in the world. The Church should be attentive to the numerous challenges on Earth while remembering her ultimate end is union with God in Heaven. To forget this latter point would make the Church a mere NGO detached from God while to forget the former would make the Church an arthritic institution detached from those who suffer. Therefore, all Catholics are called to live in the tension between the transcendent and the imminent.

scholarly journals We Believe: Group Belief and the Liturgical use of Creeds

2021 ◽  
Vol 13 (3) ◽  
Author(s):  
Joshua Cockayne
Keyword(s):  
Recent Work ◽  
Philosophical Analysis ◽  
Christian Tradition ◽  
Joint Commitment ◽  
Corporate Worship ◽  
Group Belief ◽  
The Church

The recitation of creeds in corporate worship is widespread in the Christian tradition. Intuitively, the use of creeds captures the belief not only of the individuals reciting it, but of the Church as a whole. This paper seeks to provide a philosophical analysis of the meaning of the words, ‘We believe…’, in the context of the liturgical recitation of the Creed. Drawing from recent work in group ontology, I explore three recent accounts of group belief (summative accounts, joint commitment accounts, and functionalist accounts) and consider the potential of applying these to the group belief contained in the Creed.

Double Standards?

2019 ◽  
Author(s):  
Alessandro Scafi
Keyword(s):  
Human Soul ◽  
Double Standards ◽  
Sexual Imagery ◽  
God's Love ◽  
Christian Understanding ◽  
Medieval Christianity ◽  
The Church

Examining the criticism of the Islamic idea of heaven in medieval Christianity sheds light on the development during this period of the Christian understanding of human marriage as a sacrament of God’s love. For Christians it was marriage that gave full meaning and dignity to sex, and it was precisely the bridal imagery that distinguished their use of sexual imagery from the simplistic sensual renderings of heaven found in Islamic writings. The resemblance between the sacrament of marriage and the divine exemplar was more than a mere analogy: the physical union of a man and a woman within marriage was an actual embodiment of the sacred union between Christ and the Church, Mary and Christ, God and the human soul.

scholarly journals Rowan Williams

2018 ◽  
pp. 504-524
Author(s):  
Mike Higton
Keyword(s):  
Jesus Christ ◽  
Spiritual Life ◽  
Human Beings ◽  
God's Love ◽  
In Christ ◽  
The Church

Rowan Williams’s ecclesiology is shaped by his account of the spiritual life. He examines the transformation of human beings’ relationships to one another, driven by their encounter with God’s utterly gracious love in Jesus Christ. The church is the community of forgiven people generated by Christ’s resurrection. It is animated by its constant exposure to God’s love in Christ in word and sacrament. It is held to that exposure by its doctrinal discipline. It is a community in which members go on learning from one another how to go more deeply into that exposure. For Williams, the church’s commitment to unity and its commitment to truth go together: truth cannot be discovered without holding together in unity to learn from one another; and proper ecclesial unity is unity in this search for truth.

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