scholarly journals TINJAUAN TERHADAP DASAR-DASAR TEOLOGIS PRAKTIK HIDUP SELIBAT

2021 ◽  
Vol 16 (2) ◽  
pp. 325-360
Author(s):  
Imanuel Boimau
Keyword(s):  
Free Choice ◽  
Kingdom Of God ◽  
Kingdom Of Heaven ◽  
Theological Foundations

Abstract: This article discusses an overview of the theological foundations of the practice of celibacy. The theological grounds that are generally used are free choice for the sake of the Kingdom of Heaven, gifts and the concept that sex is a sin. Regarding these three principles, there is debate about how to understand each of the existing principles and which ones are acceptable and which are not. Through a study of various literatures, from these three theological foundations it is concluded that only free choice for the sake of the kingdom of God and gifts can be used or accepted as the theological basis for the practice of celibacy. While celibacy on the basis of sex is a sin, it is an inaccurate theological basis. With two accepted theological grounds, namely free choice for the sake of God's kingdom and grace, celibacy should be lived as a vocation that is lived willingly (free choice) by someone who is given gifts by God with the aim of living to glorify God.   Keywords: Celibacy, Gift, Calling, Sex, Sin.   Abstrak: Artikel ini membahas tentang tinjauan terhadap dasar-dasar teologis praktik hidup selibat. Adapun dasar-dasar teologis yang umumnya digunakan adalah pilihan bebas demi Kerajaan Surga, karunia, dan konsep bahwa seks adalah dosa. Terkait ketiga dasar ini, ada perdebatan tentang bagaimana semestinya memahami setiap dasar yang ada dan dasar mana yang dapat diterima dan tidak. Melalui studi terhadap berbagai literatur, dari ketiga dasar teologis ini disimpulkan bahwa hanya pilihan bebas demi Kerajaan Surga dan karunia yang dapat digunakan atau diterima sebagai dasar teologis untuk praktik hidup selibat. Sementara selibat dengan dasar seks adalah dosa merupakan dasar teologis yang kurang tepat. Dengan dua dasar teologis yang diterima, yaitu pilihan bebas demi Kerajaan Surga dan karunia, maka selibat semestinya dijalani sebagai sebuah panggilan yang dihidupi dengan kerelaan hati (pilihan bebas) oleh seseorang yang diberikan karunia oleh Allah dengan tujuan untuk hidup mempermuliakan Allah.   Kata-kata kunci: Selibat, Karunia, Panggilan, Seks, Dosa.

How Acts Means

2016 ◽  
Vol 38 (1) ◽  
pp. 74-87
Author(s):  
Kris Brown
Keyword(s):  
Kingdom Of God ◽  
The Other ◽  
Kingdom Of Heaven

In his gospel, Luke is caught up in the power of metaphor, in Jesus’ assertions that the kingdom of heaven is here. In Acts, on the other side of Jesus’ ascension, Luke is left with here where the kingdom of heaven just was. If the miracles of Acts suggests that the kingdom of heaven keeps popping out again, what Luke narrates in Acts is his discovery/rediscovery of this kingdom, outside of metaphor, fact by fact. Acts makes meaning for us as we begin to see how we might connect what is right in front of us to the kingdom of God.

Kingdom of Heaven or Kingdom of God?

1973 ◽  
Vol 27 (4) ◽  
pp. 266
Author(s):  
Dieter Mueller
Keyword(s):  
Kingdom Of God ◽  
Kingdom Of Heaven

scholarly journals Discipleship In The Concept Of Power Ministry Based On The Kingdom Of God

2020 ◽  
Vol 3 (1) ◽  
pp. 30-39
Author(s):  
Tonny Andrian
Keyword(s):  
Job Satisfaction ◽  
Social Media ◽  
Millennial Generation ◽  
Kingdom Of God ◽  
Great Commission ◽  
Way Of Life ◽  
Kingdom Of Heaven ◽  
Collaboration Skills ◽  
The Church ◽  
Ways Of Life

Discipleship is undeniably the psychomotor of the church as well as the application of the Great Commission of the Lord Jesus Christ. The Lord Jesus Himself did discipleship which started with 12 disciples as well as 70 disciples. Likewise with the life of the Apostles, there were Paul, Silas, Timothy and Titus, where they became messengers of Christ Jesus the Lord preaching about the Kingdom of Heaven. The kingdom of heaven gave birth to the church. So the youth with the concept of the kingdom of heaven should be a bridge for the millennial generation. Millennials tend to be: Multitasking (working with a variety of activities), Collaboration (strong collaboration skills), Transparency (openness in many fields), balance of work and way of life (healthy ways of life and nutritious intake), Tech savvy that is concerned with the latest technology / updates status, connected in social media, hard worker, concerned with job satisfaction. Reaching the end of the concept of discipleship with power of ministry based on the kingdom of heaven has not been as expected unto the millennial generation in life will become a strong generation with a mentality that is more than a winner with the power of the Lord Jesus working in their lives. They live under free sex, drugs and pornography ect. How can we as a leader to disciple them and knowing heavenly Father to become a millennial generation who have dignity and are directed towards the glory of God.

scholarly journals Komparasi Eskatologi Injil Lukas dengan Injil Sinoptik Lainnya

2018 ◽  
Vol 1 (1) ◽  
Author(s):  
Elkana Chrisna Wijaya
Keyword(s):  
Acts Of The Apostles ◽  
Gospel Of Matthew ◽  
Gospel Of Luke ◽  
Gospel Of Mark ◽  
Kingdom Of God ◽  
Synoptic Gospels ◽  
Kingdom Of Heaven ◽  
The Future ◽  
The Subject ◽  
Personal Understanding

“Komparasi Eskatologi Injil Lukas dengan Injil Sinoptik Lainnya,” adalah subyek penelitian memberikan eksplanatori mengenai pemikiran-pemikiran teologis dari Lukas selaku penulis Injil Lukas dan Kisah Para Rasul, khususnya yang membahas tentang pemikiran-pemikiran atau pengajaran mengenai doktrin akhir zaman (eskatologi) yang dikomparasikan dengan Injil Matius dan Injil Markus, sebagai serangkaian kelompok dari Injil Sinoptik. Adanya kemiripan kata-kata, dan urutan bahkan isi/peristiwa yang hampir sama di antara ketiganya, serta kepentingan daripada doktrin akhir zaman, memberikan keunikan bagi masing-masing Injil, secara khusus bagi Injil Lukas itu sendiri. Disamping bermaksud untuk menyatakan keunikan dan perbedaan dari Injil Lukas dibandingkan dengan Injil Sinoptik lainnya, penelitian ini juga bermaksud memberikan informasi atau penjelasan mengenai hal-hal yang memiliki koherensi dan relevansi dengan doktrin akhir zaman yang dimaksud dalam subyek penelitian ini, di antaranya seperti perlunya menyentuh tulisan Lukas dalam Kisah Para Rasul, dan pembahasan mengenai Kerajaan Allah dan Kerajaan Sorga serta hal-hal lainnya. Oleh karena itu, untuk mengejawantahkan maksud di atas, maka penulis melaksanakan kajian terhadap beberapa ayat Alkitab dan pandangan para pakar dalam mengadakan pendekatan terhadap ayat-ayat eskatologi yang terdapat dalam ketiga Injil Sinoptik tersebut. Dengan pendekatan tersebut, maka hasil penelitian ini menjelaskan, di antaranya adalah bahwa Lukas menyusun Injilnya serupa dengan Markus, hanya saja terdapat penambahan pemahaman Lukas secara pribadi untuk menekankan nuansa yang berbeda dari tulisannya tersebut. Adapun mengenai istilah Kerajaan Allah dan Kerajaan Sorga, jika Markus dan Lukas konsisten menggunakan frase Kerajaan Allah, sebaliknya Matius menggantinya dengan istilah “Kerajaan Sorga,” meskipun memiliki pengertian yang sama, dengan maksud untuk memberikan pemahaman yang lebih mudah bagi para pembaca asli kitab-kitab tersebut. Di samping itu, ketiga penulis juga menuliskan kedatangan Yesus pada masa yang akan datang sebagai bagian penting dalam pemenuhan janji berkat Kerajaan Allah secara sempurna, sehingga tidak ada keraguan akan masa yang akan datang mengenai kedatangan Kristus kali kedua. "Comparative Luke's Gospel Eschatology with Other Synoptic Gospels," is the subject of an explanatory study of the theological thoughts of Luke as the writer of the Gospel of Luke and Acts of the Apostles, especially those which deal with thoughts or teachings about the end-time doctrine (eschatology) which are compared with the Gospel of Matthew and the Gospel of Mark, as a series of groups from the Synoptic Gospels. The similarity of words, and the order and even the contents / events that are almost the same between the three, as well as the interests of the end-time doctrine, provide uniqueness for each of the Gospels, specifically for the Gospel of Luke itself. Besides intending to express the uniqueness and difference of Luke's Gospel compared to other Synoptic Gospels, this study also intends to provide information or explanations about things that have coherence and relevance to the end-time doctrine referred to in this research subject, including the need to touch writing Luke in the Acts of the Apostles, and a discussion of the Kingdom of God and the Kingdom of Heaven and other things. Therefore, to embody the above purpose, the author carries out a study of several Bible verses and the views of experts in approaching eschatological verses contained in the three Synoptic Gospels. With this approach, the results of this study explain, among them is that Luke composes his Gospel similar to Mark, only there is an addition to Luke's personal understanding to emphasize the different nuances of his writing. As for the terms of the Kingdom of God and the Kingdom of Heaven, if Mark and Luke consistently use the phrase Kingdom of God, instead Matthew replaces it with the term "Kingdom of Heaven," even though it has the same meaning, with the intention to provide an easier understanding for the original readers of the books that. In addition, the three authors also write about the coming of Jesus in the future as an important part of fulfilling the promise of God's perfect blessing, so that there is no doubt about the future about the second coming of Christ.

Kingdom of God, Kingdom of Heaven

1992 ◽  
pp. 49-69
Author(s):  
Dennis C. Duling
Keyword(s):  
Kingdom Of God ◽  
Kingdom Of Heaven

scholarly journals Revealing the Secret of the Kingdom of Heaven in the Gospel of Matthew Chapter 13

2021 ◽  
Vol 1 (3) ◽  
pp. 9-14
Author(s):  
Muner Daliman ◽  
Hana Suparti
Keyword(s):  
Gospel Of Matthew ◽  
Kingdom Of God ◽  
Kingdom Of Heaven

The God of biblical revelation is present everywhere in the Gospel according to Matthew, but often in a self-effacing way, receding behind Jesus, Emmanuel, God-with-us. God's presence is veiled by divine passives, hidden behind the reverent circumlocution “heavens.” The parable of the Kingdom of Heaven and the Kingdom of God is widely stated in our Gospel of Matthew. Many scholars claim that the Gospel of Matthew reveals more about Jesus as a powerful King.

scholarly journals New Testament Eschatology and New Testament Ethics

1909 ◽  
Vol 2 (1) ◽  
pp. 50-57
Author(s):  
Francis Greenwood Peabody
Keyword(s):  
New Testament ◽  
Biblical Interpretation ◽  
Kingdom Of God ◽  
Son Of God ◽  
Son Of Man ◽  
John The Baptist ◽  
Kingdom Of Heaven ◽  
The World ◽  
Normal Human ◽  
Strange Phenomenon

The most important contribution of this generation to Biblical interpretation has been made, beyond question, through the appreciation and analysis of New Testament eschatology. Round the teaching of the Gospels, like an atmosphere which even though unconscious of it they breathe, lies, according to this view, a circle of apocalyptic expectation, with its literature, its vocabulary, and its inextinguishable hopes. Though Rabbinical orthodoxy might regard this literature as heretical, it may well have had a peculiar fascination for contemplative or poetic minds. When, therefore, after solitary reflection on his mission, Jesus came into Galilee ‘preaching the gospel of the kingdom of God,’ it might be anticipated that he, like John the Baptist, would apply to that kingdom the language of apocalyptic hope, and would announce its approach as heralded by a catastrophic end of the world-age. This key of interpretation, once in the hands of German learning, has been applied with extraordinary ingenuity to many obscurities and perplexities of the Gospels, and has unlocked some of them with dramatic success. The strange phenomenon, for example, of reserve and privacy in the teaching of Jesus, becomes, in this view, an evidence of his esoteric consciousness of Messiahship, which none but a chosen few were permitted to know. ‘He that hath ears to hear, let him hear.’ The cardinal phrases of the teaching, ‘Kingdom of Heaven,’ ‘Son of God,’ and ‘Son of Man,’ all point, it is urged, not to a normal, human or social regeneration, but to a supernatural, revolutionary, and catastrophic change.

Conclusion: Barth’s Dreams

2019 ◽  
pp. 257-264
Author(s):  
S. Mark Heim
Keyword(s):  
Free Choice ◽  
Karl Barth ◽  
Divine Revelation ◽  
Comparative Theology ◽  
Religious Traditions ◽  
Christian Religion ◽  
Recent Scholarship ◽  
Kingdom Of Heaven ◽  
In Christ ◽  
Conversation Partner

This concluding chapter to the collection of experiments with Karl Barth and comparative theology explores the two great moments in Barth’s relationship to religions: critique of all religion as idolatry and affirmation that God is free to act in and through religions without restraint. Heim leads with reflection on how his own theological work has been shaped both by interreligious engagement and Barth’s confessional theology. He points out the particular usefulness of Barth’s critique of religion in a time when much recent scholarship has highlighted the problems with the history and use of that term. In addition, Barth is a valuable conversation partner for other religions because of his fierce commitment to the particularity of divine revelation. Late in life, Barth affirmed that God may employ a variety of “parables of the kingdom of heaven,” which opens the possibility that other religious traditions may work in this way. Heim concludes with the suggestion that the “first act of Barth’s insistence on God’s free choice and promise to be present to us in Christ (coupled with recognition that the Christian religion deserves no presumption of that presence) could be balanced by a second act that affirmed God’s freedom to be present and active without restriction.”

scholarly journals The Monstrous Other and the Biblical Narrative of Ruth

2020 ◽  
Vol 24 (2) ◽  
Author(s):  
Jonathan Lyonhart ◽  
Jennifer Matheny
Keyword(s):  
African American ◽  
Cold War ◽  
Kingdom Of God ◽  
The Other ◽  
Biblical Narrative ◽  
Homosexual Male ◽  
Kingdom Of Heaven ◽  
Abusive Behaviour ◽  
Sea Monster ◽  
The Government

Guillermo Del Toro’s The Shape of Water (2017) restages the biblical narrative of Ruth in Cold War America, crystallizing the parallel through setting numerous scenes at a local cinema that is playing The Story of Ruth (1960). The book of Ruth tells the tale of how a non-Israelite outsider could be welcomed into the kingdom of God and ultimately into the lineage of Christ. Likewise, del Toro populates his tale with multiple outsiders—multiple ‘Ruths’—including a mute woman, an African American cleaner, a Russian Communist, and an elderly homosexual male. However, these are merely reflections of the ultimate outsider, Del Toro’s ‘Monster’. A new and anthropomorphic species of fish has been caught by the government, and these four outsiders must bind together in order to return him to the sea. During this process, the mute Elisa and the Monster make love, transgressing multiple sexual norms of the age and symbolizing true unity with ‘the other’ (all while being equally as ribald as Ruth at the foot of Boaz’ bed). This ‘otherness’ is contrasted throughout by the main antagonist, Strickland, who quotes bible verses about power in order to justify his own abusive behaviour, suggesting that the central ideological tension in the narrative is between a theology of power and a theology of liberation. The film then ends with the villain dying, while the mute Elisa is resurrected and given the promise of “happily ever after,” paralleling the coming of Christ from the line of Ruth and suggesting that the only way into the kingdom of heaven is through embracing ‘the other’. This parallel is likely intentional, for del Toro similarly ended Pan’s Labyrinth (2007) with the protagonist resurrecting to heaven. Thus, del Toro—himself a Mexican immigrant—has used film and theology to craft a modern version of Ruth that transgresses multiple boundaries in a way similar to the ancient version. Further, in making his modern Ruth into a sea-monster, he not only hints at ethnic, normative and cultural liberation for humans, but the embracing of a trans-human liberation that could include animals and possibly even the future rights of AI.

scholarly journals Christian Unity, or the Kingdom of Heaven

1892 ◽  
Vol 4 ◽  
pp. 55-78
Author(s):  
Thomas Davidson
Keyword(s):  
Kingdom Of God ◽  
Church Of Christ ◽  
Christian Church ◽  
Kingdom Of Heaven ◽  
The World ◽  
Christian Love ◽  
Christian Unity ◽  
The Church ◽  
Better Than

No one can doubt that, if the Christian Church were one in spirit, and one in organization for work, she would fulfil her appointed mission better than she does. Indeed, since the establishment of brotherly love is a chief part of that mission, so long as that love is wanting, so long she fails in her mission. It may be safely said that no single cause so effectually obstructs Christianity within the Church, and none so prevents its acceptance outside, as the schisms and enmities whereby she is divided against herself. While she thus offers a ready text to her critics, detractors, and opponents, how can she hope to conquer the world for brotherly love?Whatever weighty reasons there may have been in days gone by for rending to pieces the Christian body; whatever advantages may have seemed likely to spring therefrom, that rending, being an absolute belying of the Christian spirit, was, in itself, an unmixed evil. The Church that had so far lost the spirit of Christian love, as not to be ready to bear all things, believe all things, hope all things, endure all things, rather than fall to pieces, was not the Church of Christ. No corruption or abuse, however glaring, could ever constitute a sufficient excuse for schism or revolt. Schism may be allowable in every other institution: in the Church of Christ it is forever forbidden; for the reason that her very essence is the unity of brotherly love, and where that fails, she fails. As St. Ignatius says: “If any one followeth one that maketh a schism, he doth not inherit the kingdom of God.” (Philad., iii.)

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