scholarly journals Pendidikan Agama Kristen Di Era Disrupsi: Peluang Inovasi “Blended Learning” Di Sekolah Dan Gereja

JURNAL LUXNOS ◽  
2021 ◽  
Vol 7 (1) ◽  
pp. 132-152
Author(s):  
Dyulius Bilo
Keyword(s):  
Blended Learning ◽  
Religious Education ◽  
Holy Spirit ◽  
Human Life ◽  
Theory And Practice ◽  
Technological Innovations ◽  
Negative Effects ◽  
The Social ◽  
The Holy Spirit ◽  
The Church

Abstract: This research to describe how Christian Religious Education in the Era of Disruption make use of the “Blended Learning” innovation opportunities in schools and churches. This research uses a descriptive qualitative approach that refers to efforts to describe, explain, and describe a phenomenon that occurs in the social environment. The phenomenon that we want to describe here is related to the disruption in every area of life that cannot be avoided and rejected, including in the world of religious education. Disruption by many experts is a change because off technological innovations that not only affect a person's mindset but have also had an impact on the theory and practice of human life. Disruption as a necessity that brings progress and welfare of human life. Christian Religious Education is efforts made by believers, servants of God (teachers, evangelists, pastors) and the church in the guidance of the Holy Spirit to introduce Jesus Christ and lead each individual to believe, love, and serve Jesus as Lord and his Savior. The findings of this research are that the era of disruption cannot be avoided and rejected, there have been many positive and negative effects of disruption,  services off PAK learning in school and church must be disrupted if it is to survive and continue to exist as an effort to preach the gospel of Christ.   

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 Peran Guru PAK sebagai Teladan dalam Meningkatkan Kerohanian dan Karakter Peserta Didik

2021 ◽  
Vol 2 (1) ◽  
pp. 109-126
Author(s):  
Reni Triposa ◽  
Yonatan Alex Arifianto ◽  
Yudi Hendrilia
Keyword(s):  
Religious Education ◽  
Holy Spirit ◽  
Role Models ◽  
Role Model ◽  
Roles And Responsibilities ◽  
Library Research ◽  
The Holy Spirit ◽  
Qualitative Descriptive ◽  
The Church

The state of the age and its development so rapidly influencing the world become a challenge for students and especially teachers in giving roles and tasks to education especially Christian education. But the role of the teacher in writing that uses library research with a qualitative descriptive approach is expected to improve human resources and bring students to grow in spirituality and character that can build a nation through a person who is strong in relying on God.  The Role of Teachers Christian religious education as a role model in enhancing the spirituality and character of learners must be a priority in learning as a form of implying affective values. Teachers as role models in improving the spirituality and character of students, the teacher in this study was asked to have the first responsibility in carrying out the tasks, roles and responsibilities of teachers of Christian religious education. Then the teacher must realize that the Christian Religious Education teacher is an exemplary leader. And then the Master works closely with the church and family to bring about an increase in spirituality and character. And finally the Master must be led by the Holy Spirit.

scholarly journals HĂĽbets mellemrum - Nutid og fremtid i Grundtvigs tolkning af hĂĽbsbegrebet

Grundtvig-Studier ◽  
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.

Ghanaian Pentecostal Churches’ Mission Approaches

2015 ◽  
Vol 24 (2) ◽  
pp. 241-269 ◽  
Author(s):  
Peter White ◽  
Cornelius J.P. Niemandt
Keyword(s):  
Holy Spirit ◽  
Social Needs ◽  
World Council Of Churches ◽  
Mission Of God ◽  
The Social ◽  
The Holy Spirit ◽  
God's Mission ◽  
World Council ◽  
Pentecostal Churches ◽  
The Church

Mission is first and foremost about God and God’s historical redemptive initiative on behalf of creation. In this regard, the Third Lausanne Congress affirms that the Church is called to witness to Christ today by sharing in God’s mission of love through the transforming power of the Holy Spirit. The World Council of Churches states that ‘all Christians, churches and congregations are called to be vibrant messengers of the gospel of Jesus Christ’. How the Church participates in the mission of God is a question on which one should reflect. This article therefore discusses the mission approaches of Ghanaian Pentecostal churches. The article begins with a description of the Ghanaian mission strategic plan, their spiritual approach to mission, and then proceeds with other approaches in the light of Walls’ ‘five marks of mission’ (i.e. evangelism, discipleship, responding to the social needs of people through love, transforming the unjust structures of society, and safe-guarding the integrity of creation) and Krintzinger’s (and others’) holistic mission approach (i.e. kerygmatic, diaconal, fellowship, and liturgical). This article argues that mission should be approached with a careful strategy.

scholarly journals KONCI JANUARI (Suatu Kajian PAK Di Negeri Tomalehu-Timur)

2020 ◽  
Vol 5 (1) ◽  
Author(s):  
Sors Randi Selano
Keyword(s):  
Qualitative Research ◽  
Religious Education ◽  
Holy Spirit ◽  
Spiritual Growth ◽  
Learning Experiences ◽  
The State ◽  
Way Of Life ◽  
The Holy Spirit ◽  
Self Service ◽  
The Church

The aim of the research is to study the konci januari tradition with a study of PAK. Konci januari tradition is one of the traditions that contains values and norms that function to regulate and direct the behavior of individuals and groups in the Tomalehu-East society, these values include the values of solidarity, fellowship, religion, education and respect . Tradition in general is a call, habit and law that places and controls behavior and relationships within the community. While specifically adat is a habit or way of life that has been passed down from the ancestors, this research was conducted with a qualitative research Mapproach. In Tomalehu-Timur country, Manipa Island sub-district with a population of 67 kk and a total of 287 people, consisting of 148 men and 139 women. Christian religious education according to Calvin is fertilizing the minds of believers and their children with the words below the guidance of the holy spirit through a number of learning experiences carried out by the church. So that in themselves produced continuous spiritual growth that is endorsed more deeply through self-service to God the Father of Jesus Christ in the form of acts of love towards each other. Relations or relations that existed after the 1999 conflict between Tomalehu-Timur State and other lands in the Manipa Islands sub-district were considered to be very good up to now due to the frequent activities that involved all elements of both the State staff and traditional figures and religious figures.Keyword: Konci Januari tradition, PAK Values

scholarly journals RENOVAÇÃO CARISMÁTICA CATÓLICA: REENCANTAMENTO DO MUNDO

2004 ◽  
Vol 40 (1) ◽  
Author(s):  
Vera Irene Jurkevics
Keyword(s):  
Holy Spirit ◽  
Vatican Council ◽  
The Social ◽  
The World ◽  
The Holy Spirit ◽  
The Individual ◽  
Espirito Santo ◽  
Individual Importance ◽  
The Church ◽  
Theology Of Liberation

Este texto reflete um segmento da pesquisa de nossa Tese de Doutorado e, objetiva analisar algumas das mudanças ocorridas na Igreja, com base nas diretrizes estabelecidas pelo Concílio Vaticano II (1962-1965). Algumas delas, como as Comunidades Eclesiais de Base e a Teologia da Libertação promoveram o catolicismo à condição de principal interlocutor das mudanças sociais e políticas, enquanto outras, como a Renovação Carismåtica Católica (RCC), privilegiada neste artigo, buscaram recuperar a importância do indivíduo, revalorizaram os sacramentos rituais, a oração, destacando uma vivência religiosa fortemente marcada pela expansão das emoçþes, da cura, dos milagres e dos efeitos mågicos dos dons do Espírito Santo. Catholic Charismatic Renovation: re-enchantment of the world Abstract This text reflects part of the research of our Doctorate Theses and aims to analyze some of the changes occurred in the Church, based on the directives established by the II Vatican Council (1962-1965). Some of them, such as the Ecclesiastic Communities of Base and the Theology of Liberation promoted the Catholicism to the condition of main interlocutor of the social and political changes, whereas others, such as Catholic Charismatic Renovation (RCC), privileged in this article, sought for getting back the individual importance, revalued the ritual sacraments, the prayer, emphasizing a religious experiencing strongly characterized by emotions expansion, by healing, by miracles, and by magical effects of the Holy Spirit gifts.

Tradition

2018 ◽  
Author(s):  
Gerald O’Collins, SJ
Keyword(s):  
Holy Spirit ◽  
Vatican Ii ◽  
World Council Of Churches ◽  
Christian Life ◽  
Joint Declaration ◽  
The Social ◽  
The Holy Spirit ◽  
World Council ◽  
The Difference ◽  
Roman Catholics

This book opens by establishing the substantial convergence in reflection on Christian tradition proposed by a 1963 report of the Faith and Order Commission (of the World Council of Churches) and the teaching of Vatican II (1962–5). Despite this ecumenical consensus, in recent years few theologians have written about tradition, and none has looked to the social sciences for insights into the nature and functions of tradition. Drawing above all on sociologists, this work shows the difference that tradition makes in human and religious life. In the light of the divine self-revelation that climaxed with Jesus Christ, the central characteristics of tradition are set out: in particular, its relationship to and distinction from culture. The risen Christ himself is the central Tradition (upper case) at the heart of Christian life. All the baptized faithful, and not merely their ordained leaders, play a role in transmitting tradition. The ‘sense of the faithful’ amounts to a ‘sense of the tradition’. The essential, if invisible, agent of tradition remains always the Holy Spirit. Scripture and tradition function in mutual dependence, as shown by the emergence of the creeds, the image of Christ as the New Adam, and the doctrine of justification (on which a 1999 joint declaration shows substantial agreement now reached by Lutherans, Roman Catholics, and others). The full context of Christian life and history focuses the relationship between Scripture and tradition. The book deals with the challenge of discerning and reforming particular traditions. A closing appendix shows how modern studies of memory—above all, collective memory—can illuminate ways in which tradition works to maintain Christian identity and continuity.

Eating with penitence: An essay on the local church eating responsibly

Review & Expositor ◽  
2020 ◽  
Vol 117 (4) ◽  
pp. 453-463
Author(s):  
David W. Priddy
Keyword(s):  
New Testament ◽  
Holy Spirit ◽  
Local Church ◽  
Industrial Agriculture ◽  
Specific Program ◽  
The New Testament ◽  
The Holy Spirit ◽  
Local Congregations ◽  
Ecological Concern ◽  
The Church

In this essay, I pose the question, “How might local congregations participate in food reform and agricultural renewal?” Given the problems of industrial agriculture and the wider ecological concern, this question is pressing. Instead of advocating a specific program, I focus on how the Church might address this question while keeping its commitment to being a repentant Church. First, I discuss the significance of attention and particularly the habit of attending to the Word and Sacrament. This posture, I argue, maintains the Church’s integrity, preventing it from merely branding itself or relying on its own resources. Second, I briefly explore the association of eating with the mission of the Church in the New Testament, highlighting the repeated theme of judgment and call to humility in the context of eating. Third, I draw out the importance of continual remorse over sin. This attitude is essential to the Church’s vocation and rightly appears in many historic liturgies. I argue that this posture should extend to the question of eating responsibly. Penitence demonstrates the Church’s relationship to the wider world and testifies to the source of the Church’s own life, the Holy Spirit, who does the work of renewal.

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