scholarly journals Kawan Sekerja Allah Memelihara Keutuhan NKRI dalam Kemajemukan Bangsa: Perspektif Berdasarkan 1 Korintus 3:9

2019 ◽  
Vol 1 (1) ◽  
pp. 52-66
Author(s):  
Jonsen Sembiring
Keyword(s):  
God's Grace

The Christian people was transformed by God’s grace will be the partner of God. In other to their presence as a Christian people should be live and work together with the others especially to build and conserve the integrity of Indonesia. As a big country, Indonesia has many problems and the Christian People as a part of the Indonesian should show their participation and asked another people to joint to solve the problems as well. So the task as a Christian people sould be integrated with the task as a citizen.

Mission And Grace of God According to the Book of Jonah

2020 ◽  
Author(s):  
Susilo Susanto
Keyword(s):  
Old Testament ◽  
God's Grace ◽  
The Relationship

In the Old Testament there is a debate between two related topics, namely the mission and grace of God. Specifically seen in the Book of Jonah, this book contains several dialogues which perfectly support the motion of the story and the themes it carries. Its structure provides a contrasting picture of Yahweh and Jonah. To answer this debate, by looking at the relationship between mission and God's grace in the Book of Jonah. We can find in it Jonah's disobedience in carrying out the mission that God gave him and the rewards he experienced by God's grace to him. Likewise the Ninevites received the grace of God which the prophet of God did not want. Then the question arises what is the mission and mercy of God in universal relationships. Thus this paper seeks to elaborate on these two topics.

John Paul II’s Centesimus Annus

2018 ◽  
Author(s):  
Matthew A. Shadle
Keyword(s):  
Common Good ◽  
Free Market ◽  
Human Person ◽  
Economic Life ◽  
Pope John Paul Ii ◽  
John Paul Ii ◽  
Human Creativity ◽  
God's Grace ◽  
Centesimus Annus

Pope John Paul II wrote his 1991 encyclical Centesimus Annus to offer a Catholic vision of political and economic life after the collapse of communism in Eastern Europe and the democratization of many countries in Latin America and Asia. The encyclical provided a stronger defense of the free-market economy than had previous Catholic social teaching, and neoconservative Catholics saw it as a vindication of their views. Centesimus Annus also harshly condemns consumerism, however, and proposes that the state has a greater role in ensuring that the economy serves the common good than do the neoconservatives. John Paul II recognizes the essential role of human creativity and ingenuity in the economy, but balances this by emphasizing that the human person is the recipient of God’s grace.

The Movement of the Spirit in the Churches of China Today

1988 ◽  
Vol 16 (4) ◽  
pp. 455-466
Author(s):  
Jean Woo
Keyword(s):  
Christian Churches ◽  
Rural Congregations ◽  
New Directions ◽  
The Future ◽  
God's Grace ◽  
China Today

God's Spirit has worked in China to promote a resurrection of Christian churches. This miracle of God's grace is cause for praise and prayer. Chinas Christians continue to have many needs: more trained leaders, particularly for rural congregations, freedom from control by leftist elements, and wisdom for new directions in the future.

The Affinities Between J.-K. Huysmans and the “Rosicrucian” Stories of W. B. Yeats

PMLA ◽  
1959 ◽  
Vol 74 (4-Part1) ◽  
pp. 464-469
Author(s):  
Michael Fixler
Keyword(s):  
Experimental Evidence ◽  
Third Republic ◽  
The Self ◽  
Late Nineteenth Century ◽  
French Group ◽  
Late Nineteenth ◽  
God's Grace ◽  
The Guardian ◽  
Good And Evil ◽  
The Devil

In march of 1890, after a preparatory experience with Madame Blavatsky's Theosophical Society, W. B. Yeats joined the Hermetic Students of the Golden Dawn. Like Joris-Karl Huysmans, who at about this time became interested in the activities of the French counterpart of the Golden Dawn, “Le Grand Ordre Kabbalistique du Rose Croix,” Yeats's interests were largely aroused by the willingness of the members of the group to experiment with magical practices. Where Yeats, however, committed himself by oaths and rituals to a cult which pretended to be the guardian of ancient insights into the super-sensory life, Huysmans stood apart, first skeptical, then fascinated, and finally outraged. The eccentric MacGregor Mathers headed the London Rosicrucians, and he and his French wife, the sister of Henri Bergson, were acquainted with all the principal figures involved with the slightly older French order. The latter had been founded in 1888 by Sâr Joséphin Péladan and the self-styled nobleman Stanislas de Guaita. The French group existed on the shady fringe of clerical politics in the hostile rationalism of the early Third Republic, and it was in search of documentary material for a novel about this fantastic circle of clerical Royalists that Huysmans was first drawn to them. Like Saul who only sought lost asses, this quest led him, as he came to believe, to God's grace.Before he became a Catholic Huysmans was, in effect, something of a Manichean. As Yeats did, he sought experimental evidence to confirm the existence of opposing forces of good and evil, and when he had this evidence he rejected forcefully the Devil through whom he had found God. Yeats was more equivocal. The inversion of values in Huysmans' A rebours, and of ritual in his Là-bas never confounded or reconciled the opposition of good and evil and of false and true worship, as Yeats tried to do in his Rosicrucian stories of 1896. But then Huysmans was never so deeply involved as Yeats in constructing out of the farrago of late nineteenth-century occult beliefs a systematic basis for his life. The Rosicrucian Golden Dawn did provide the beginnings for such a systematic basis, and in his three stories of 1896, “The Tables of the Law,” “Rosa Alchemica,” and “The Adoration of the Magi,” Yeats draws on the beliefs and rituals of his cult. It seems to me that there are elements in the first two of these Rosicrucian stories which have curious affinities to the writings of Huysmans, and these become significant in the context of other relations between the two writers.

Reformation: a Two-edged Sword in the Cause of the Ministry of Women

2017 ◽  
Vol 26 (1) ◽  
pp. 19-33
Author(s):  
Fleur Houston
Keyword(s):  
Social Life ◽  
Social Systems ◽  
Logical Consequence ◽  
Social Model ◽  
Human Beings ◽  
Women's Ministry ◽  
The Bible ◽  
Social Challenge ◽  
Normative Expectations ◽  
God's Grace

When Martin Luther mounted an attack on the industry of Indulgences, he affirmed key Reformation principles: human beings are saved by God’s grace alone and the priesthood of all the baptised gives all followers of Christ equal status. This was in conformity with an earlier generation of reformers who saw the Bible as ultimate authority and witnessed to biblical truth against corruption. The logical consequence of this should have been the enabling of women who were so disposed to exercise a theological vocation. In practice, the resulting rupture in religious and social life often affected women for the worse. Educational formation and leadership opportunities were restricted by the closure of convents. While the trade guilds, with their tightly regulated social systems, did not allow scope for women who transgressed normative expectations, their suppression was not necessarily liberating for women. The new social model of the home replaced that of convent and guild and marriage was exalted in place of celibacy. Changes in devotional practice involved loss and gain. Women who did not conform to the domestic norm were treated at best with misogyny and female prophets of the radical Reformation paid for their convictions with their lives. In education, leadership, piety and radical social challenge, women’s options were restricted. However, the key Reformation principles ultimately enabled the development of women’s ministry which was marked by the ordination of Constance Todd 400 years later.

The Accommodating Serpent and God's Grace in Paradise Lost

2008 ◽  
Vol 49 (1) ◽  
pp. 173-195 ◽  
Author(s):  
Sarah R. Morrison
Keyword(s):  
Paradise Lost ◽  
God's Grace

Luther and the Ascetic Life

1985 ◽  
Vol 22 ◽  
pp. 229-239
Author(s):  
George Yule
Keyword(s):  
Monastic Life ◽  
The Law ◽  
God's Grace

Luther’s attack on Medieval ascetic practices in general and on monasticism in particular was not because of asceticism as such, nor even because of the abuses that had come into monastic life, but because much of the theology that lay behind them undercut the evangelical understanding of salvation.This is the chief abomination of monasticism: we had to deny the grace of God and put our trust and hope in our holy monkery and not in the pure mercy and grace of Christ, as we had promised and begun to do in Christian baptism. For relying on works in order thereby to be justified and sanctified is in reality denying God’s grace, as St Paul clearly says (Gal. 5: 4:) ‘Christ is become of no effect unto you, whosoever of you are justified by the works of the law are fallen from grace’.

The Justified Body: Hauerwas, Luther and the Christian Life

2017 ◽  
Vol 31 (1) ◽  
pp. 65-78
Author(s):  
Justin Nickel
Keyword(s):  
The Body ◽  
Close Reading ◽  
Sacramental Theology ◽  
Christian Life ◽  
Stanley Hauerwas ◽  
The One ◽  
God's Grace ◽  
Ethical Significance ◽  
The Way

Stanley Hauerwas and others argue that Luther’s understanding of justification denies the theological and ethical significance of the body. Indeed, the inner, spiritual person is the one who experiences God’s grace in the gospel, while the outer, physical (read: bodily) person continues to live under law and therefore coercion and condemnation. While not denying that Luther can be so read, I argue that there is another side of Luther, one that recognizes the body’s importance for Christian life. I make this argument through a close reading of Luther’s reflections on Adam and Eve’s Fall in his Lectures on Genesis (1545) and the sacramental theology in ‘Against the Heavenly Prophets’. For this Luther, disconnection from our bodies is not a sign of justification but rather the sin from which justification saves us. Accordingly, justification results in a return to embodied creatureliness as the way we receive and live our justification.

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