scholarly journals PENDOSA TERBESAR YANG MENERIMA KESELAMATAN (LUKAS 19:1-10)

2020 ◽  
Vol 4 (1) ◽  
pp. 89-100
Author(s):  
Sri Suwantie
Keyword(s):  
Jesus Christ ◽  
Religious Leaders ◽  
Way Of Life ◽  
Son Of Man ◽  
The Bible ◽  
The World ◽  
Human Effort ◽  
God's Work

The Bible states that all have sinned and have lost God's glory. The fact that all have sinned and have lost God's glory can only be resolved by God himself. All forms of human effort can never save him. God must come into the world in Jesus Christ to give salvation to sinners. For the Son of Man came to seek and save the lost. This is the purpose and mission of the coming of the Lord Jesus into the world that Luke the Gospel writer wants to convey. God often initiates His meetings with people He wants to be blessed with. God so loved a Zacchaeus who had been ostracized by his own people. God rejects the view of many people that staying in a sinner's house means taking part in the wrong way of life. God also rejects the view that the greatest sinner is far beyond the salvation that God has given. God states that the salvation that He has given to all people, for all nations. Zacchaeus found the Messiah, Jesus. He received Jesus joyfully. He found the Savior, he got salvation. His life underwent a change. The greatest sinner becomes justified. Religious leaders and many people are just busy justifying themselves. They considered Zacchaeus more sinful than them. Their views make it difficult for them to open their hearts to understand the salvation that God has given through Jesus Christ. Their eyes and ears became blind and deaf to see and hear God's work of salvation through Jesus Christ. Even their hearts are dull to feel the mercy of Jesus to sinners.Alkitab menyatakan bahwa semua orang telah berbuat dosa dan telah kehilangan kemuliaan Allah. Kenyataan bahwa semua orang telah berbuat dosa dan telah kehilangan kemuliaan Allah hanya dapat diselesaikan oleh Allah sendiri. Segala bentuk usaha manusia tidak akan pernah bisa menyelamatkan dirinya. Allah harus hadir ke dunia dalam Yesus Kristus untuk memberi keselamatan kepada orang berdosa. Anak Manusia datang untuk mencari dan menyelamatkan yang hilang. Inilah tujuan dan misi kedatangan Tuhan Yesus ke dalam dunia yang ingin disampaikan oleh Lukas si penulis Injil tersebut. Allah sering kali memprakarsai pertemuaanNya dengan orang-orang yang hendak dikaruniaiNya. Allah begitu mengasihi seorang Zakheus yang telah mengalami pengucilan oleh bangsanya sendiri. Allah menolak pandangan orang banyak bahwa menumpang di rumah seorang pendosa berarti mengambil bagian dalam cara hidupnya yang salah. Allah juga menolak pandangan bahwa seorang pendosa terbesar berada jauh di luar keselamatan yang Allah berikan. Allah menyatakan bahwa keselamatan yang diberikanNya untuk semua orang, untuk semua bangsa. Zakheus menemukan Mesias yaitu Yesus. Ia menerima Yesus dengan sukacita. Ia menemukan juruselamat, ia mendapatkan keselamatan. Hidupnya mengalami perubahan. Seorang pendosa terbesar menjadi seorang yang dibenarkan. Pemuka agama dan orang banyak hanya sibuk membenarkan diri mereka sendiri. Mereka menganggap Zakheus lebih berdosa dari mereka. Pandangan mereka membuat mereka sukar membuka hati mereka untuk mengerti keselamatan yang Allah berikan melalui Yesus Kristus. Mata dan telinga mereka menjadi buta dan tuli untuk melihat dan mendengar karya keselamatan Allah melalui Yesus Kristus. Bahkan hati mereka tumpul untuk merasakan belas kasihan Yesus kepada para pendosa.

Soteria

1953 ◽  
Vol 6 (4) ◽  
pp. 406-416
Author(s):  
R. McL. Wilson
Keyword(s):  
New Testament ◽  
Jesus Christ ◽  
Good News ◽  
Early Church ◽  
The Bible ◽  
The World ◽  
The New Testament ◽  
In Christ ◽  
Love Of God ◽  
Wrath Of God

In the Gospel according to St. John it is written that ‘God so loved the world, that he gave his only begotten Son, that whosoever believeth in him should not perish, but have ever-lasting life. For God sent not his Son into the world to condemn the world; but that the world through him might be saved.’ In these familiar words is summed up the message of the Bible as a whole, and of the New Testament in particular. In spite of all that may be said of sin and depravity, of judgment and the wrath of God, the last word is one not of doom but of salvation. The Gospel of our Lord Jesus Christ is a Gospel of salvation, of deliverance and redemption. The news that was carried into all the world by the early Church was the Good News of the grace and love of God, revealed and made known in Jesus Christ His Son. In the words of Paul, it is that ‘God was in Christ reconciling the world to Himself’.

scholarly journals Sejarah Penafsiran Ajaran Paulus Mengenai Pembenaran Oleh Iman

2020 ◽  
Vol 4 (1) ◽  
pp. 135-175
Author(s):  
Warseto Freddy Sihombing
Keyword(s):  
Jesus Christ ◽  
Human Being ◽  
Son Of God ◽  
The Bible ◽  
The World ◽  
Justification By Faith ◽  
History Of ◽  
To Come ◽  
Wrath Of God ◽  
The Church

AbstractNo one can be justified before God for doing good deeds. No matter how good a man is, if he does not believe in Jesus Christ, the Son of God, he will not be saved from the wrath of God to come. There is no human being who is right before God, and no sinful man can save himself in any way. The only way out is in the way that God has given to the problem of all sinners, by sending Jesus Christ to the world to die for sinners. "And for this he came, so that every man believed in him, who was sent by God" (John 6:29). The Bible teaches that salvation is only obtained because of faith in Jesus Christ. Jesus Christ is the object of that faith. This salvation is known as the statement "Justified by faith. Paul explained this teaching in each of his writings. This teaching of justification by faith has been repeatedly denied by some people who disagree with Paul's opinion. The history of the church from the early centuries to the present has proven the variety of understandings that have emerged from this teaching, but one important thing is that sinful humans are justified by their faith in Jesus Christ before God.Keywords: Paul;history; justified by faith.AbstrakTidak ada seorang pun yang dapat dibenarkan di hadapan Allah karena telah melakukan perbuatan baik. Sebaik apa pun manusia, jika dia tidak percaya kepada Yesus Kristus, Anak Allah maka ia tidak akan selamat dari murka Allah yang akan datang. Tidak ada seorang pun manusia yang benar di hadapan Allah, dan tidak ada seorang manusia berdosa yang dapat menyelematkan dirinya sendiri dengan cara apa pun. Satu-satunya jalan keluar adalah dengan cara yang Allah telah berikan untuk masalah semua orang berdosa, yaitu dengan mengutus Yesus Kristus ke dunia untuk mati bagi orang berdosa. “Dan untuk itulah Dia datang, yaitu supaya setiap orang percaya kepada Dia, yang telah diutus oleh Allah” (Yohanes 6:29). Alkitab mengajarkan bahwa keselamatan hanya diperoleh karena iman kepada Yesus Kristus. Yesus Kristus adalah obyek iman tersebut. Keselamatan ini dikenal dengan pernyataan “Dibenarkan karena iman. Paulus menjelaskan ajaran ini dalam setiap tulisannya. Ajaran pembenaran oleh iman ini telah berulang kali disangkal oleh beberap orang yang tidak setuju dengan pendapat Paulus. Sejarah gereja mulai dari abad permulaan sampai pada masa sekarang ini telah membuktikan beragamnya pemahaman yang muncul terhadap ajaran ini, namun satu hal yang terpenting adalah bahwa manusia berdosa dibenarkan oleh iman mereka kepada Yesus Kristus di hadapan Allah.Kata Kunci: Paulus; sejarah; iman; dibenarkan oleh iman.

scholarly journals Die ontmoeting van wêrelde en die beginsel van sola Scriptura

2015 ◽  
Vol 71 (3) ◽  
Author(s):  
Yolanda Dreyer
Keyword(s):  
Jesus Christ ◽  
Biblical Interpretation ◽  
Reformed Tradition ◽  
Normative Power ◽  
The Bible ◽  
The World ◽  
Fusion Of Horizons ◽  
Point Of Departure

The meeting of worlds and the principle of sola Scriptura. Rather than function as a catalyst for unity, the Bible can be the cause of conflict among Christian believers. The Bible is also often the reason for strife, specifically in the Reformed tradition, even though Protestants uphold the creedal truism of sola Scriptura and though the authority of the Bible is seen as selfmandatory, transcending the normative power of ecclesiastical or confessional traditions. This article focuses on biblical interpretation as both a cause of disunity and a possible means to achieve greater unity. The point of departure is that biblical interpretation consists of a fusion of horizons; it is primarily about the fusion of two horizons, namely that of the Bible and that of the reader. However, both these horizons represent a great diversity of perspectives. A variety of readers interpret the Bible from diverse contexts. The Bible itself also communicates a diversity of ideas. Even the notion ‘Jesus Christ’ does not function as a unified or unifying concept. The article proposes that the idea of ‘Jesus’ cause’ (Sache Jesu) could provide continuity between the world of the reader and the world of a biblical passage.

Creation

2019 ◽  
pp. 511-524
Author(s):  
Paul M. Blowers
Keyword(s):  
New Testament ◽  
Old Testament ◽  
Jesus Christ ◽  
Wisdom Literature ◽  
Early Christian ◽  
The Bible ◽  
The World ◽  
The Creation ◽  
The Many ◽  
Sacred History

Early Christian interpretation of Scripture on the theme of creation not surprisingly gave considerable attention to the Genesis account of the origins of the world, in part to counter the claims of Graeco-Roman cosmology, but more importantly to expound the latent theological meaning of the many details of the biblical cosmogony. But patristic exegetes were also keen on the fact that ‘creation’ in the Bible implied far more than beginnings; indeed, it designated the whole economy (oikonomia) of the Creator’s ongoing relation to the creation as set forth in sacred history and as requiring the further interpretative lenses of Christology, soteriology, and eschatology. Early Christian interpreters plumbed a wide variety of Old Testament texts beyond Genesis (especially the Psalms, Deutero-Isaiah, and the Wisdom literature). In their New Testament commentary they focused on such motifs as the subjection of creation to ‘vanity’, the work of Jesus Christ in recapitulating God’s creative purposes, and the eschatological renewal and transformation of the created universe in its relation to human salvation.

“The White Whale”

Karl Barth ◽  
2021 ◽  
pp. 362-382
Author(s):  
Christiane Tietz
Keyword(s):  
Jesus Christ ◽  
Word Of God ◽  
Human Beings ◽  
Church Dogmatics ◽  
The Bible ◽  
The World ◽  
Doctrine Of The Trinity ◽  
Doctrine Of Creation ◽  
The One ◽  
The Trinity

Barth’s Church Dogmatics is the most extensive theological work of the twentieth century. Barth worked on it from 1932 until 1967, reconceptualizing theology from the very foundations. He distinguishes three forms of the Word of God, avoiding a biblicistic reading of the Bible. The doctrine of the Trinity is a consequent exposition of the concept of God’s self-revelation in Jesus Christ. This God is the one who loves in freedom, that is who relates to human beings because of grace. Barth therefore completely transforms the Reformed doctrine of double predestination. The doctrine of creation as well has to be derived from God’s self-revelation; God created the world because God wanted a covenantal partner. To this creation belong shadow sides as well as nothingness. God in Jesus Christ entered the confrontation with nothingness and reconciled the world with God. Only from reconciliation can we understand the essence of sin.

In the Beginning was Chronology: An Early Eighteenth-Century Attempt to Model the Eschaton on the Creation

1994 ◽  
Vol 10 ◽  
pp. 151-166
Author(s):  
Johanna Roelevink
Keyword(s):  
Eighteenth Century ◽  
Jesus Christ ◽  
World History ◽  
The Bible ◽  
The World ◽  
Early Eighteenth Century ◽  
The Creation ◽  
End Of The World ◽  
In The Beginning

When T. S. Eliot contemplated the void and the darkness after the Creation, he assumed that there must have been a predetermined moment through which time was made: for without the meaning there is no time, and that moment of time gave the meaning.We are about to meet an early eighteenth-century scholar who tackled the very same problem, the relation between the lapse of’historical’ time and the ultimate meaning of history. But to him, like so many others, time just started with the movement of the stars, which mercifully also provided adequate means for measuring it. In the beginning was chronology. And in its inexorable progress the lapse of time would also in due course spell the end of the world. But when precisely? The answer of our particular scholar to this question sounds deceptively simple. The Bible teaches that God created the world in six days and rested on the seventh. Again, Holy Scripture reveals that to him one day is as a thousand years and a thousand years as one day. So here, by way of analogy, we have the outline of world history. Once having computed the date of the Creation, we can easily deduce that Our Lord Jesus Christ will return on 11 November 1740 to inaugurate his glorious reign.

scholarly journals Motus Dei (The Move of God): A Theology and Missiology for a Moving World

2021 ◽  
Author(s):  
Sam George ◽  
Prof. Dr Godfrey
Keyword(s):  
Human Mobility ◽  
Christian Faith ◽  
The Bible ◽  
Catching Up ◽  
The World ◽  
The Rich ◽  
To Come ◽  
God's Work ◽  
Theology Proper

This article engages Christian doctrines to introduce and develop the concept of Motus Dei by arguing that God of the Bible is continually on the move and as one who beckons his followers to come alongside to see what God is doing in the world. Thus, the mission is about moving with God to see all things made new as we harmonize our wandering steps to be in sync with a moving God. The mission is following God, moving in, and catching up with God in many different cultural and geographical spaces all over the world, and to grow in our appreciation of God’s work in, through and around us as we move. The authors venture into the domains of theology (proper), anthropology, soteriology, pneumatology, and eschatology, as they attempt to construct a new theology and missiology for a world in motion. The work draws from the rich resources of the Christian faith to try to comprehend God and His work in a world of unprecedented human mobility and consequent societal and global transformations brought about by what is now considered an ‘age of migration’.

Beyond Minimalism

Grotiana ◽  
2014 ◽  
Vol 35 (1) ◽  
pp. 119-157
Author(s):  
Mark Somos
Keyword(s):  
Free Will ◽  
Jesus Christ ◽  
Religious Practice ◽  
Early Church ◽  
Son Of God ◽  
Religious Truth ◽  
Son Of Man ◽  
The Bible ◽  
The Trinity

This paper offers an interpretation of De veritate that resolves its ostensible self-contradictions and uncovers its coherence when it is read as a text designed primarily with an irenic purpose, a didactic method, and having a secularising effect regardless of the author’s intention. The article has seven sections: (1) Introduction; (2) Proofs of Religious Truth (Standards of good religion: ethics, rewards, and the violence of conquest; Testimony and consensus; Miracles; Oracles and prophecies; Simplicity); (3) Religious Practice (Ceremonies and rites; Sacrifices; Adiaphora); (4) Distinctive Christian Truths (The Trinity; Jesus Christ; Son of God, Son of Man; Death, Resurrection, and Ascension; Free will; Immortality; Doctrinal omissions); (5) Proofs from Providential History (The Bible’s textual integrity; The spread of Christianity; The early Church and the Bible), (6) Aspects of Reception; and (7) Conclusion: Christianity according to De veritate (Summary of findings; Thesis 1: Secularising legalism; Thesis 2: Didactic secularisation).

scholarly journals MEMAHAMI PERBEDAAN BUDAYA SEBAGAI SARANA KONSELING LINTAS BUDAYA

2016 ◽  
Vol 7 (1) ◽  
pp. 117
Author(s):  
Suwarni Suwarni
Keyword(s):  
Cultural Diversity ◽  
Personal Values ◽  
Cultural Background ◽  
Cross Cultural ◽  
Way Of Life ◽  
The Bible ◽  
Eclectic Approach ◽  
The World ◽  
The Difference ◽  
Cross Cultural Counseling

<p align="center"><strong>Abstrak</strong></p><p>Manusia dalam ajaran agama diciptakan terdiri dari beragam suku dan bangsa yang kesemuanya itu ditujukan untuk saling mengenal budaya, adat istiadat, cara beribadah, cara bermuamalah dan sebagainya. Di Indonesia saja terdiri atas beragam suku yang mendiami pulau-pulau yang bertebaran di seluruh pelosok Indonesia. Belum lagi penduduk dunia yang dihuni milyaran manusia juga terdiri dari berbagai suku, bangsa, agama, dan bahasa. Kesemuanya memiliki cara pandang dan cara hidup yang berbeda antara satu dengan lainnya. Namun, tidak selamanya keragaman budaya, agama, dan bahasa dapat berjalan beriringan, adakalanya terjadi gesekan-gesekan kecil maupun besar yang apabila tidak diselesaikan akan menjadi masalah yang lebih besar. Maka dari itu konseling dibutuhkan sebagai solusi atas permasalahan yang timbul. Terlebih lagi yang dihadapi konselor terdiri dari manusia yang berbeda latar belakang budayanya. Karenanya, konselor lintas budaya harus memiliki karakteristik tertentu yakni, pertama: konselor lintas  budaya harus sadar terhadap nilai-nilai pribadi yang dimilikinya, kedua, konselor lintas budaya harus sadar terhadap karakteristik konseling secara umum, ketiga, konselor lintas budaya harus mengetahui pengaruh kesukuan, dan mereka harus mempunyai perhatian terhadap lingkungannya, keempat, konselor lintas budaya tidak boleh mendorong seseorang klien untuk memahami budayanya (nilai-nilai yang dimiliki konselor), dan kelima, konselor lintas budaya dalam melaksanakan konseling harus mempergunakan pendekatan eklektik.</p><p align="center"><strong> </strong></p><p align="center"><strong>Abstract</strong></p><p>UNDERSTAND THE DIFFERENCE AS A MEANS OF CROSS-CULTURAL COUNSELING.<em> Man in the teachings of the religion created consists of various tribes and nations all of which aimed to get to know one another culture, customs, how to serve, how to scribe and etc. In Indonesia only consists of various tribes inhabiting the islands are scattered all across Indonesia. Yet the population of the world is inhabited by billions of people also consists of various tribes, nations, religion and the Bible. All of them have perspective and a different way of life with one another. But not forever cultural diversity, religion and language can walk hand in hand, rarely happened friction-swipe was big and small that when not completed will become the bigger problem. So the counseling needed as solutions to the problems that arise. Moreover faced counselors consist of people of different cultural background. Therefore, cross-cultural counselor must have certain characteristics i.e. first: cross-cultural counselor must be aware of the personal values which possesses, second, cross-cultural counselor must be aware of the characteristics of counseling in general, third, cross-cultural counselor must be aware of the influence of ethnicity and they must have attention to their surroundings, fourth, cross-cultural counselor could not encourage one client to understand the culture (The values owned counselors), and fifth cross-cultural counselor in implementing counseling must use eclectic approach. </em></p>

scholarly journals STRATEGI PEMURIDAN BAGI NARAPIDANA DI LP CIPINANG JAKARTA TIMUR BERDASAR PADA 2 TIMOTIUS 4:2 DAN RELEVANSINYA BAGI PELAYANAN MISI KAUM MARGINAL

2020 ◽  
Vol 1 (1) ◽  
pp. 1-9
Author(s):  
Matheus Mangentang ◽  
Malik Bambangan ◽  
Dyulius Thomas Bilo ◽  
Moses Wibowo
Keyword(s):  
New Testament ◽  
Jesus Christ ◽  
Christian Life ◽  
The Bible ◽  
The World ◽  
The New Testament ◽  
In Christ

Everyone believe is called to be a disciple by Christ. Christianity without discipleship is Christianity without Christ. Departing from this statement, it is understood that, only by becoming a disciple of Christ can one become a light or witness of Christ in the world and lead others to Christ. The true Christian life, is not meant to simply accept Jesus as Savior, attend church services, read the Bible, pray, talk about Jesus, but also is intended to represent God and demonstrate the lifestyle of God's kingdom on earth. So true Christians are disciples of Jesus Christ. Because of the importance of that discipleship, students are mentioned 269 times in the New Testament, which refers to individuals who are jointly committed to following Jesus Christ. The purpose of this research is to provide discipleship services for Christian prisoners at Lembaga Pemasyarakatan Cipinang Jakarta Timur.  As a result of this research that after this discipleship was held Christian convicts at Lembaga Pemasyarakatan Cipinang Jakarta Timur had a Christlike character, had hope in Christ, could multiply discipleship.

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