Tinjauan Teologis Konsep Keselamatan Menurut Roma 10:9 dan Implikasinya Bagi Penginjilan Masa Kini

Safety is fundamental part of human life. The issue of the doctrine of salvation is a never-ending discussion. Because this is closely related to a belief in life in the future. Yet not many people take seriously the importance of salvation. There are some people who say salvation is matter of later, what important now is to focus on life in this wolrd. So it very necessary for every believer to take responsibility for preaching the gospel of salvation. Because of what is happening now, many believers are more focused on living tn the present. Many believres do not take their evangelistic mandate seriously and consistenly, even though the content of salvation is extraordinary and veru clear. As a believer, preaching the gospel is a task that is most basic and even become a believer’s lifestyle. Because salvation in Jesus is an important principle whose end is eternal salvation. The context of this discussion is focused on the theological overview of the concept of through writing, namely, First, believers understand how important the meaning of salvation is for everyone. Second, belivers fulfill the call to carry out the great commission in all aspects of life; Third, every believer always has creativity in conveying the gospel message to everyone who does not believe in Jesus.

新冠疫情下基督宗教醫治觀念及實踐的倫理糾結

LANGUAGE NOTE | Document text in Chinese; abstract also in English. 基督宗教自創教以來，其信息和實踐都與醫治息息相關。人類犯罪墮落的肉身和靈魂，雖然有「因信稱義」之拯救，但更需要教會的聖禮及群體生活來使之潔淨與得醫治。它們都是信徒需要親身參與的活動，被視為不能隨意缺席的集體活動。 另外，教會一直在瘟疫流行時贈醫施藥、照顧病者。基督徒無私的醫治服務，雖然在歷史上為大眾所尊崇，但這些舉動也令他們冒上受感染的風險。在前現代的社會裡，教會的「醫治」仍能對民眾的健康作出貢獻，但現代社會已不需教會扮演公共保健和醫療的角色。尤有進者，基督宗教的醫治觀念和實踐，在今次的新冠病毒疫情裡，被描述為危害公共健康的行徑。本文旨在探討這種變化背後的倫理糾結，並分析教會的回應策略，如何重新詮釋基督宗教的醫治觀念，及應對現今的倫理挑戰。 From its very beginning, the message and practice of the Christian faith have been inextricably related to healing. Although the eternal salvation of sinful human beings' body and soul is provided by justification through faith, the Church teaches that our soul and body should be purified and healed by sacraments and communal Christian life. These in-person activities are essential to Christian practice. Moreover, historically, the Church has dispensed medicine and taken care of the sick during pandemics. Christianity's caring service has been well respected by the public throughout its history, and in pre-modern society, Christian healthcare services often contributed substantially to the psychological and physical wellbeing of many people. In modern society, however, the role of the Church has been replaced by the public healthcare and medical systems. Particularly during the Covid-19 pandemic, the Christian understanding and practice of healing has sometimes been accused of endangering public health. This paper therefore investigates the ethical landscapes behind the change of public opinion and the strategies used by Christian churches to meet this challenge.

Erasmus and Luther

For Erasmus, the relationship between God and the human being is rationally and morally acceptable fair play in which both parties have their responsibilities. He follows the teaching of Nominalism: God has promised to grant his grace to anyone who does the minimum that he/she naturally can for receiving grace. “Free choice” means that the human being has the capability of applying him/herself to the things which lead to eternal salvation or turning away from them.Impenitence is a sin that can never be forgiven; moral deeds “attract” grace. For Luther, freedom in moral decisions plays a crucial role in the human community “in front of the world and people,” in relation to the “things below oneself.” But the human being is not free in his/her relation to the “things above oneself,” “in front of God,” or facing the power of unfaith, sin, and demonic evil. Should there be any change in the human’s relation to the realities “above oneself,” it is always a work of God’s prevenient grace effected by the Holy Spirit. Faith is a “new creation” infused into human hearts by God’s Spirit; sola fide is fully a Pneumatological reality for Luther—a fact overlooked in Luther research. The Spirit establishes an intimate union between the Triune God and the human being. Luther creates a massive defense of God’s sovereign grace, sola gratia. The doctrine of two “kingdoms” is the backbone of Luther’s thinking. Erasmus did not make such a distinction; consequently, law and gospel get mixed.

Does Malachi 1:2-3 Teach Double Predestination?

The term ‘double predestination’ simply means that, just as God predestines some, but not all, to eternal salvation, so he predestines others to eternal punishment; this second part of ‘double predestination’, God's appointment of all but the elect unto eternal destruction, is sometimes called ‘reprobation’; and those who are not the elect are thus called the ‘reprobate’.The object of Malachi was in reminding the Jews that they were loved and chosen by God; it was, that he might the more amplify their ingratitude for having rendered such an unworthy reward for so great a favor of God: as he had preferred them to all other nations, he had justly bound them to perpetual obedience With the inductive method, we will present a more objective truth of Scripture. We will not only explain the truth of the Bible would conclude (correct interpretation), but also accompanied by the evidence and arguments of the conclusions. In conclusion, the meaning of hate in this context is God hated Esau, the absence of affection, because he is a sinful people therefore Yahweh opposed and kept distant from him (have no relationship). Based on this meaning, we can summarize that this verse (Mal. 1:3) doesn’t teach about reprobation that God has predestined Esau to go to eternal destruction because Yahweh hated him beforehand but Lord indeed hated Edomites because they are sinful people.

Regula cuiusdam ad uirgines - audio files

<div>The seventh-century 'Regula cuiusdam ad uirgines' (Someone’s Rule for Virgins), which was most likely written by Jonas of Bobbio, the hagiographer of the Irish monk Columbanus, forms an ideal point of departure for writing a new history of the emergence of Western monasticism understood as a history of the individual and collective attempt to pursue eternal salvation.<br>The book provides a critical edition and translation of the 'Regula cuiusdam ad uirgines' and a roadmap for such a new history revolving around various aspects of monastic discipline, such as the agency of the community, the role of enclosure, authority and obedience, space and boundaries, confession and penance, sleep and silence, excommunication and expulsion.<br></div><div><br></div><div>Various monastic rules contain provisions on being read aloud to the community or to monks and nuns who were in the process of entering the monastery. In order to give an impression how the 'Regula cuiusdam ad uirgines' may have sounded, Albrecht Diem has provided an audio file (read by Matthieu van der Meer).</div>

Regula cuiusdam ad uirgines - audio files

<div>The seventh-century 'Regula cuiusdam ad uirgines' (Someone’s Rule for Virgins), which was most likely written by Jonas of Bobbio, the hagiographer of the Irish monk Columbanus, forms an ideal point of departure for writing a new history of the emergence of Western monasticism understood as a history of the individual and collective attempt to pursue eternal salvation.<br>The book provides a critical edition and translation of the 'Regula cuiusdam ad uirgines' and a roadmap for such a new history revolving around various aspects of monastic discipline, such as the agency of the community, the role of enclosure, authority and obedience, space and boundaries, confession and penance, sleep and silence, excommunication and expulsion.<br></div><div><br></div><div>Various monastic rules contain provisions on being read aloud to the community or to monks and nuns who were in the process of entering the monastery. In order to give an impression how the 'Regula cuiusdam ad uirgines' may have sounded, Albrecht Diem has provided an audio file (read by Matthieu van der Meer).</div>

“You Will Bring the Truth into Your Kingdom…” The Image of the “True Christian Kingdom” in Russian Spiritual and Political Writings in the Middle of the 16th Century

The article examines the ideas of Russian spiritual and political thinkers of the 16th century about the “true Christian kingdom” under the conditions of expecting the imminent arrival of the Antichrist and the Second Coming of Christ. According to Russian spiritual and political figures of that time, the Russian state should fully comply with Christian notions about the ideal Christian state structure, and Russian rulers and ordinary residents should be filled with Christian piety. Only in that case, Russia could be ready to meet the “end of the world” with dignity, and its Orthodox inhabitants would be able to hope for “eternal salvation”. Therefore, throughout the 16th century in Russia, the search was constantly conducted for the most correct, from the Christian point of view, political and state structure, and domestic spiritual and political thinkers presented in their works various images of the ideal (“true”) Christian kingdom. It was important that the representatives of the interests of almost all social strata of contemporary Russian society (the peasantry, service people, boyars, the clergy) and even the tsar himself took part in those discussions.

Man And Redemption

What conclusions of the Pope’s doctrine are significant for our way of teachingthe treaty on Redemption?/) e lecture should include an analysis of the concrete existential situationof today’s individual, our nation and all modern humanity. Awarenessof the contemporary existential situation and contemporary conditions shouldbe both a starting point in the considerations on the Redemption, their relevanceand indispensability, as does political theology or liberation theology in theirown way, and the basis which makes it possible that lectures on Redemptionwould demonstrate its significance for today’s man and teach people effectiveconcern for specific matters of existence of Others. When talking about theeffects of Redemption, one should ask what is its significance today for human existence, for example in the burning matter of human dignity and rights, orin the field of the Church’s tasks in the world. us, both the starting point andeffects of the Redemption should be presented in a concrete way, in relationto the current socio-historical situation, based on current experience.() All teaching on the Redemption should be based on biblical sources,obviously interpreted in light of the last Council and entire Christian Tradition.Referring – to a greater extent – to the content and statements presentedin the Bible, may help to overcome the abstractness and the one-sidednessof traditional soteriological treaties, which consider Redemption only in termsof substitute compensation, the most perfect sacrifice and individualistic andethical participation in the atonement and merits of Christ.X) It is necessary to harmoniously combine – as the Pope does in his Encyclical– various aspects of the doctrine of the Redemption, o6en interpreted separatelyin earlier theological treaties. In the spirit of such a harmonious synthesis,it is necessary to demonstrate the relationship between the work of Redemptionand the work of creation, between the Incarnation and the Passover of Christ,between man’s Redemption and the Redemption of the whole world, betweenmoral liberation from sin and social liberation from all forms of oppression,the concern for eternal salvation and for authentic humanism in earthy life.Z) Among many biblical categories that provide a closer view on the mysteryof Redemption, it is especially important to present the category of love, notonly in order to overcome the narrow, legal and social approach to Redemptionin terms of satisfaction and merit, but above all because love is a preeminentcategory in the theory of Christian revelation, the attitude and action mostappropriate for God and for every human being, and the source or bond of trueand full communion between people and God.9) One should teach about the Redemption using a concrete language,and not the abstract one. When analyzing the biblical texts it is necessary to explainthat the revelation of the mystery of the Redemption took place gradually,within the framework of history, in the context of certain cultural categories,that people were redeemed from the situation of sin through concrete events,carried out by God throughout history, especially through life, death and resurrectionof Christ.e Christ who lived in a certain place and in a certain time carried outthe Redemption by restoring the broken covenant of mankind with God, andtoday He allows us to enjoy the effects of the Redemption. rough meetingand uniting with Him in faith and love, confirmed and strengthened in thesacraments, each person regains the highest dignity and the possibility of fulldevelopment. us, the teaching on Redemption using a concrete language will be thus also tantamount to emphasizing the historical, Christocentric andpersonalist character of Redemption.Y) Finally, following the biblical approach, one should refrain from confiningoneself to recognize the mystery of the Redemption in a purely objectiveand essentializing manner – which was common in earlier textbooks – fromcarrying out considerations about its essence in isolation from man and hissituation, but instead one should try to recognize this mystery in terms of itsrole in human life and humanity, its significance for specific human history, itsinfluence on human activity and human culture.

The Old Order Of Captivity Of Sin And Death: A Man Before Coming Of Christ

$e wordings presented by us do not belong to the most popular either in theNew Testament or in the afore-mentioned so-called authentic epistles of St. Paulthe Apostle. It does not mean, however, that they do not have those meanings.God’s word, also by their assistance, tells us about our human life. At this currentstage, we did not manage to possess this gi~ in full, which eternally stays withGod, or eternal salvation. Simultaneously, we are aware, however, that togetherwith the coming of Christ, our situation radically changed for the better. Weare not slaves anymore of such powers as sin or death. It is true that our liberationis neither complete nor final yet. We cannot go to the other extreme,however, and not to admit that we do not belong to them, that Life stays behindus, that He is already an absolute Lord now and Lord of us, ourselves and of allthis, which was created (cf. e.g. Philippians %:&2). In other words, following theApostle of nations, we could describe our current situation in the followingway. As Christians we are already in Christ (Greek: en Christô). In temporality,however, we are the successors of Adam: just as if our fates became “closed”,“programmed” in Adam. We remain beings limited by Death. We still andcontinually experience a frightening burden of its reign. Repeating the wordsof St. Paul we may reflect this aspect of our existence in temporality, reachingfor the expression “in death” as we still belong in its zone. We also “live” in itin some way. However, this is not everything. Our temporal life also has otheraspects. $us, to reflect on them, the Apostle will refer to the mystery of law /Law and to the mystery of what is material, in particular in man himself, to the mystery of thebody (Greek: sôma and sarx). As we noticed, also the last threemay be something negative, captivating a man, not least serving for his good.A man, waiting for his meeting with Christ, or already living with this meeting,is also a living being, also in a pejorative sense, in body (en sômati and en sarki).We can state the same about another of God’s gi~s, about law / Law, as well asabout order, which the Apostle reflects on by the expression “in law” / “in Law”.As we noticed, such a defined image is not unanimously negative. A manliving in a described situation has not lost his chance yet. He needs salvation andmay obtain it. When it occurs, his situation changes. $e transition is radical,although usually a given person gradually experiences it. It is o~en dividedinto their entire life. Most frequently the old order does not disappear at once.It becomes partially abolished, annihilated. It partially becomes transformed,cured. It partially influences us as well. Our temporality is such. And just as such,it constitutes time and place of salvific work of God and an integral part of theDivine economy. And it frequently outgrows our potential of understanding,reminding us at the same time about the place and role of faith, hope and love.One of the aspects of the Pauline vision of salvific work could be presentedin a great outline in this way. It is noticeable in a specific, interesting way in thewordings we come across in e.g. the so-called authentic epistles of St. Paul theApostle. $is, expressed by them, being God’s Word, refers not only to peopleliving in the Apostle’s time. It concerns people of all times. It concerns us also.

Roh Kudus Meterai Keselamatan Kekal Orang Percaya menurut Efesus 1:13-14

The many teachings of Christianity that teach about uncertain salvation, including the mistaken opinion of the work of the Holy Spirit as the seal of eternal salvation for believers, create doubts as well as undermine the consistency of the teachings and the authority of the Bible because it seems that its truth becomes relative. This study aims to provide a rebuttal to the opinion that rejects salvation as only God's grace, focus on research on how the work of the Holy Spirit works on salvation in believers. This study uses a qualitative method with a thematic analysis approach and analyzes the text of Ephesians 1: 13-14 as its basis, and considers various views on salvation. This research concludes that the sealing of the Holy Spirit occurs when a person believes in Jesus as Lord and Savior. The Holy Spirit works in the believer, providing protection, assurance, and care for God so that they escape punishment and gain eternal life. The Holy Spirit is a sign that the believer belongs to God because of the redemption of Christ's blood according to the faith response to God's grace.Banyaknya ajaran Kekristenan yang mengajarkan mengenai keselamatan yang tidak pasti, termasuk kekeliruan pandangan mengenai karya Roh Kudus sebagai meterai keselamatan kekal orang-orang percaya, memunculkan kebimbangan sekaligus meruntuhkan konsistensi ajaran dan wibawa Alkitab. Penelitian ini bertujuan memberikan bantahan mengenai pandangan yang menolak keselamatan hanya anugerah Allah, dengan fokus penelitian pada bagaimana karya Roh Kudus mengerjakan keselamatan dalam diri orang-orang percaya. Penelitian ini menggunakan metode kualitatif dengan pendekatan analisis tematik dan menganalisis teks Efesus 1:13-14 sebagai dasarnya, serta memperhatikan berbagai pandangan tentang keselamatan. Kesimpulan penelitian ini adalah bahwa pemeteraian Roh Kudus terjadi pada saat seseorang percaya Yesus sebagai Tuhan dan Juru Selamat. Roh Kudus berkarya dalam diri orang percaya, memberi perlindungan, jaminan dan pemeliharaan Allah sehingga luput dari hukuman dan memperoleh kehidupan kekal. Roh Kudus menjadi tanda bahwa orang percaya telah menjadi milik Allah oleh karena penebusan darah Kristus sesuai tanggapan iman kepada kasih karunia Allah.