Joseph's Personal Spirituality and Adversity Quotient Based on Genesis 37-50: A Content Analysis of Literature

Success is everyone's dream, but not a few people retreat and even fail because they are not ready to face the process of achieving that success. Joseph is the son who is dearest to his father, but this makes his brother hate him. Joseph is a character in the Bible, and Joseph realized that all the thoughts of his brothers, all the difficulties he experienced, were solely in God's design, and God had a good purpose in the difficulties he experienced. In a sense, Joseph's personal spirituality determines how he can have an adversity quotient so that Joseph became a tough person in facing all the challenges of his life. This study aims to analyze personal spirituality and adversity quotient. The research method used is content analysis. Research questions: what is the relationship between personal spirituality and Adversity Quotient? and to what extent can personal spirituality make someone strong in AQ? The result showed that personal spirituality and adversity quotient is related to one another. Based on the text analysis, it was found that the relationship between personal spirituality and adversity quotient on content: personal spirituality that comes from family influence, personal spirituality that comes from character, Joseph's spirituality in facing challenges (family, female, wealth and power), and personal spirituality in the knowledge of God and understanding His plan thus forming his adversity quotient.

Peran Orang Tua Untuk Meningkatkan Kualitas Ibadah Keluarga Berdasarkan Ulangan 6:7

This study was developed with the aim of analyzing the role of parents in improving the quality of family worship based on the book of Deuteronomy 6:7. This study use a qualitative method by descriptive approach using literature and journal studies. The results of the study indicate that the inculcation of spiritual and religious values ​​must be carried out by parents. The word 'teach' in this verse uses the Hebrew word shânan and the word shânan here uses the root form of the Piel PERFECT type which means to whet or to sharpen, in Ugarit this is interpreted as the act of repeating, expressing an active process so that shânan is interpreted by teaching diligently. A similar emphasis to the word 'to speak' which comes from the Hebrew word dâbar also uses the Piel form to mean to talk continuously. Shânan and dâbar can be done in well-organized family worship in the morning ang evening as exemplified by parents. Parents can 'teach diligently' by linking children's activities with knowledge of God, at any time and at every opportunity. Parents are important educators for their children to forge, educate, train, guide and discipline their children by promoting peace and harmony. Penelitian ini dikembangkan dengan tujuan untuk menganilisa peran orang tua dalam meningkatkan kualitas ibadah keluarga berdasarkan kitab Ulangan 6:7. Penelitian ini menggunakan metode kualitatif melalui pendekatan deskriptif dengan menggunakan studi pustaka dan jurnal. Hasil penelitian yang diperoleh menyatakan bahwa penanaman nilai-nilai rohani dan keagamaan harus dilakukan oleh orang tua. Kata ‘mengajarkan’ dalam ayat ini menggunakan kata Ibrani shânan dan kata shânan di sini menggunakan bentuk kata dasar jenis Piel PERFECT yang dimaknai mempertajam atau mengasah, di Ugarit ini dimaknai tindakan mengulang, menyatakan proses aktif sehingga shânan diartikan dengan mengajarkan berulang-ulang. Penekanan serupa dengan kata ‘membicarakan’ yang berasal dari kata Ibrani dâbar juga menggunakan bentuk Piel sehingga diartikan membicarakan terus menerus. Shânan dan dâbar dapat dilakukan dalam ibadah keluarga yang teratur pada pagi dan petang yang dicontohkan oleh orang tua. Orang tua dapat ‘mengajarkan berulang-ulang’ dengan menghubungkan aktifitas anak dengan pengenalan akan Tuhan, di setiap waktu dan di setiap kesempatan. Orang tua adalah sebagai pendidik eminen kepada anak-anaknya untuk menempa, mengedukasi, melatih, menuntun dan mendisiplin anak-anaknya dengan mengasung kententraman dan keharmonisan.

Aspek-aspek dalam Menyusun Bahan Ajar Komsel: Suatu Usulan bagi Gereja Penyebaran Injil Majalengka

Cell group is one of the most basic forms of service that must be developed by the church in helping the congregation it serves so that it becomes more mature and grows in the knowledge of God. In addition to praise, prayer, and worship, teaching is an important thing in the conduct of cell groups. In connection with teaching, the church must prepare teaching materials that are relevant to the needs of cell grup members. The goal is to make cell grup members more interested in participating in cell groups, and to become more mature in God and able to face the challenges of life that they are facing.The research method used is library research. This method collects data and information in the form of documents, data archives and other literature information. This paper is expected to help churches in developing cell group's services so that the church has a strong concept in compiling teaching materials that are relevant to cell group's members. This paper will discuss the nature of cell group, the importance of teaching materials relevant to cell group members, the biblical basis of teaching materials relevant to cell group members, and ends with concepts in compiling teaching materials in cell group.

INTEGRITAS PENDIDIKAN ANAK DALAM PERSPEKTIF IMAN KRISTEN

Today education holds an important civilization in human life. The formulation of the problem in this study is how is the integrity of the Christian faith in children's education? The purpose of this study is to explain the Integrity of Children's Education in the perspective of the Christian Faith in order to provide stimulation to children to grow and develop physically and spiritually. The type of research used is qualitative research or literature study. In this study, examines how children's education in the perspective of Christian faith is used as the basis for personality formation through integrity that can take place continuously. Nevertheless, Christian Faith Education cannot be separated as an object of teaching that is centered on Christ and based on Bible truth so as to bring children to the knowledge of God as well as true character and faith.

Ekspresi Kasih dalam Karya Tari Dadalar

Dadalar dance is motivated by an interest in the application of love in social life between humans. Every human being has their way of giving and receiving love which ultimately shapes the character of the human being. Environmental factors, father, and the Bible are three factors that encourage the creator to create this work. But the main factor is the father figure, a person who teaches many things, especially the knowledge of God and love. Dadalar dance works using the Partnering method, where this work is presented in a duet with two dancers. There is cooperation between dancers, so a sense of mutual help, mutual trust, support, and balance is needed. This work is a development of the traditional dances of North Maluku, namely Sarah Dabi dabi and Legu salai. The creation process includes the preparation stage and the cultivation stage. The preparation stage consists of observation and determination of the material. The cultivation stage interprets the results of exploration, improvisation, imagination, and unification.Dadalar is presented in a duet of three parts, interpreted in sense, atmosphere, space, and time. This presentation emphasizes the importance of intensity and gives the audience space and time to enjoy and sense what is presented.

Marcionites, Early Christians, and Knowledge of God

The Marcionite movement of the mid 2nd century rejected the Old Testament God, claiming that he was separate from the God of Christ. The Marcionite movement posed difficult questions about prophecy: what it was, who had access to it, and what we could know from it. Particularly, the Marcionites questioned the long distant past of the Israelite prophets, throwing doubt on their legitimacy and on whether they could be relied on as sources of true divine knowledge. But they also prompted discussions on a number of related theological issues: in particular, what does it mean to know God and Christ? What does it mean to know the world through prophecy? And what can we say about God in a world in which scripture is not the basis of sound knowledge? This chapter tracks these two closely related strands, examining Marcionite theological views and how they fit into the broader picture of pagan Greek and early Christian epistemology. It provides the context in which to understand Origen’s anti-Marcionite writings and his epistemology, both issues of prime importance for understanding his view of prophecy.

Scripture, Prophecy, and Knowledge of Christ in Origen

This chapter examines why Origen focuses closely on Christ and what it means for understanding prophecy. It argues that Origen’s focus on Christ can be understood as a response to the challenges of Marcionism. Earlier chapters examined somatic prophecy: that is to say, predictions of the future. Early Christian writers interpreted Old Testament prophecies as predictions of Christ, and doing so was an important anti-Marcionite strategy. However, christological prophecies were not only read in a somatic sense, that is, as predictions of Christ’s incarnate life. Many verses in the Bible were also read as pneumatic prophecies of Christ not as an incarnate human in time, but as the second person of the Trinity, outside time. As Origen claims, prophecies of this kind can ‘teach much theology’, functioning as pneumatic revelations of Christ as Logos and of God’s triune being. In answering the Marcionites’ claims that Old Testament prophecies were unreliable, Origen had to formulate positions on scripture’s epistemological status and also on how scripture relates to knowledge of God. This chapter therefore examines both Origen’s explicit response to the Marcionites, but also his notions of time, inspiration, and revelation, and examines a case study of John the Baptist as a prophet who unites the three senses of prophecy. It concludes that Christ is at the centre of Origen’s thought about prophecy, as the ultimate content of all somatic, psychic, and pneumatic prophecy.