The Remaining New Testament Books as Sacred

In attempting to make the case that the defining reason the books of the New Testament are considered sacred is because of their focus on the unique identity of Jesus Christ, we have explored the Gospels, the Acts of the Apostles, and writings of Paul. We turn now, with the same conviction, to some of the remaining New Testament books. Our goal here is not to consider every book of the New Testament but to make the case that in the vast majority of them, their proclamation of Christ is central and defining. The books we will focus on in this chapter include Hebrews, James, 1 Peter, 1 John, and Revelation, taken in the order in which they appear in the canon. Despite the evident literary diversity of these texts, there is a commanding unity—a unity grounded in their focus on the figure of Jesus Christ. It is that varied but unifying portrayal found in these books which will command our attention in this chapter.

Metode Mengajarkan Kekudusan Hidup pada Anak-anak ditinjau dari 1 Petrus 1:16

Holiness is one of God's essential attributes of His Divinity. The Bible clearly shows the nature of God, that He is a holy God. In 1 Peter 1:16, the human being who is in Him is also expected to live a holy life. Holiness itself is obtained through the Spirit of God who cleanses the human soul from sin, is renewed into the likeness of Christ, and by receiving grace to obey God according to His Word. The Bible guides Christians to live holy lives, both before God and before their fellow human beings. The importance of maintaining the holiness of life so that it is necessary to teach children from an early age. The topic of this research is how the method of teaching holiness to children is seen from 1 Peter 1:26. This article was written using the study of biblical theology to understand the holiness of God and a descriptive qualitative research approach and got the results that the holiness of life is a gift from God in Christ and must be taught to children about the holiness of life through the example of life by the parents around them. AbstrakKekudusan merupakan salah satu sifat Allah yang esensial dari Keilahian-Nya. Secara jelas Alkitab menunjukkan sifat Allah ini, bahwa Ia adalah Allah yang kudus. Dalam 1 Petrus 1:16 manusia yang ada didalam Dia juga diharapkan untuk hidup Kudus. Kekudusan sendiri diperoleh melalui Roh Allah yang menyucikan jiwa manusia dari dosa, diperbarui menjadi serupa dengan Kristus, dan dengan menerima kasih karunia untuk menaati Allah sesuai dengan FirmanNya. Alkitab menuntun orang Kristen untuk hidup kudus, baik di hadapan Allah maupun dihadapan sesama manusia. Pentingnya menjaga kekudusan hidup sehingga perlunya mengajarkan sejak dini kepada anak-anak. Yang menjadi topik penelitian ini adalah bagaimana metode mengajarkan kekudusan kepada anak-anak di-tinjau dari 1 Petus 1:26. Artikel ini ditulis mengunakan kajian teologi biblika untuk memahami keku-dusan Allah dan pendekatan penelitian kualitatif deskriftif dan mendapatkan hasil bahwa kekudusan Hidup adalah anugerah Allah didalam Kristus dan harus diajarkan kepada anak-anak tentang kekudusan Hidup melalui teladan hidup oleh orang tua di sekitarnya.

Willpower and the Cultivation of Virtues

This chapter explores some roles willpower might play in a Christian’s grace-empowered attempt to “make every effort to supplement [his or her] faith with virtue” (2 Peter 1:5, ESV). Working from a distinction Robert Adams makes between “motivational” and “structural” virtues, West argues that virtues of the latter sort—of which self-control, perseverance, and patience are paradigm examples—are partially constituted by willpower. He then draws on recent empirical studies of self-regulation to explain how the wise exertion of willpower can help one not only resist temptation, but also leverage temptation in the interest of cultivating virtues in both of Adams’s categories.

Die betroubaarheid van die apostels en hulle getuienis volgens 2 Petrus 1:3-4 en die betekenis daarvan vir die geskrifte van die Nuwe Testament: ‘n Eksegetiese studie

The reliability of the apostles and their testimony according to 2 Peter 1:3–4 and its significance for the writings of the New Testament: An exegetical study. In this exegetical article, it is shown that, in 2 Peter 1:3–4, Peter indicates that the apostles were reliable witnesses of Jesus Christ. As the New Testament writings are bearers of the apostolic testimony, 2 Peter 1:3–4 also provides important testimony regarding the Bible and, in particular, regarding the New Testament. The aim of this article is to show that, according to 2 Peter 1:3–4, the apostles and their testimony are reliable and that these testimonies are significant for the writings of the New Testament. This study follows an exegetical method and follows the grammatical-historical model. From 2 Peter 1:3–4, it is clear that the reliability of the apostles is the result of divine power. Jesus Christ worked through his Spirit with divine power in the apostles. Through the Holy Spirit, Jesus Christ provides the apostles with everything that leads to true life, as well as to godliness. To the apostles, this was all given within their intimate and personal relationship with the glorified Christ. According to 2 Peter 1:3–4, Jesus Christ himself called his apostles to proclaim the message of God’s grace. As eye- and earwitnesses of Jesus Christ’s divine power, they could reliably reveal the meaning of what they witnessed of him. In 2 Peter 1:3–4, Peter testifies that the apostles received promises from Jesus Christ. These are great promises that have profound significance for anyone who accepts them in faith.Contribution: The contribution of this article is to show that 2 Peter 1:3–4 gives important information about the reliability of the apostles and their testimony.

Breed se bybelse pastorale model Skriftuurlik begrond in 2 Petrus 1:3–11: ’n Eksegetiese toeligting

Breed’s biblical pastoral model Scripturally grounded in 2 Peter 1:3–11: An exegetical elucidation: In his recent research, Gert Breed has formulated a biblical pastoral model. From his own publications as well as from publications of other researchers, it is clear that Breed’s model is of great value to pastoral counsellors. Although elements of the model are included in other people’s research publications, Breed has not yet published a complete description of his model. The purpose of this article is to provide Breed’s pastoral model with a biblical foundation from 2 Peter 1:3–11 within the context of the entire letter. The method used in this study was to do exegesis of 2 Peter 1:3–11 according to the grammatical-historical model, and to use the results of the exegesis to biblically ground the different elements of Breed’s pastoral model. The article found that seven important elements of Breed’s model can be Scripturally grounded in 2 Peter 1:3–11, namely: (1) the meta-theoretical starting point regarding the Bible as the Word of God; (2) the need for someone receiving counselling to be born again; (3) the importance of a counselee’s relationship with God; (4) change in the life of a counselee through insight; (5) external and internal motivation of a counselee; (6) perseverance in a new life; and (7) the counselee as diakonos of Jesus Christ. Breed’s pastoral model is already useful for pastoral counsellors. The exegetical grounding presented in this study increases the usefulness of the model.

The Missionary Activity of St. Peter Outside Palestine in the Light of the New Testament Literature

From the historical works of Eusebius of Caesarea we learn that St. Peter went to Rome in 42 and preached the Gospel there for 25 years. However, this information is not confirmed in the books of the New Testament. For this reason, this article attempts to answer the question of where St. Peter could have stayed and acted from the moment he left Jerusalem (Acts 12:17) until his arrival in Rome. The analysis of Gal 2:11–14 leads to the conclusion that after the Council of Jerusalem he certainly stayed in Antioch for some time. It is possible that during his long journey he reached the northern regions of Asia Minor, as a reminiscence of this can be found in 1 Peter 1:1. Then, on his way to Rome, he probably paid a visit to Christians in Corinth, as evidenced by 1 Cor 1:12; 9:5. These texts therefore allow us to suppose that after leaving Jerusalem, St. Peter became an itinerant apostle, carried out extensive missionary activities and, thanks to his personal contacts with Christian communities, gained great authority among them.

Membentengi Pemuda Gereja dari Ajaran Guru Palsu Melalui Pemahaman 2 Petrus 3:3

Based on 2 Peter 3: 3 latter-day life is the appearance of mockers called false teachers carrying false teachings, namely denying Jesus as a savior, turning the day of the Lord or the day of the second coming of Jesus, and rejecting the Word of God. The lives of these false teachers only follow the passions. Adultery, obscene, all of it to blaspheme the glory of God. To fortify youth in dealing with heresies and living according to lust is to provide proper teaching and formation on the knowledge of Christ in 2 Peter 1: 5-7. The growth of true faith, namely to the faith of virtue, to the virtue of knowledge, to the knowledge of self-mastery, to the mastery of perseverance, to the perseverance of godliness, to the piety of love for you, to your love for all people. Where this love does not demand reciprocity, this love is the love that is willing to sacrifice for the people it loves. With the right knowledge of Jesus, it will be difficult for young people to influence teachings that are not true.Kehidupan zaman akhir berdasar 2 Petrus 3:3 adalah tampilnya pengejek-pengejek yang di sebut guru palsu membawa ajaran sesat, yaitu menyangkal Yesus sebagai juruselamat, memutarbalikan hari Tuhan atau hari kedatangan Yesus yang kedua kalinya, dan menolak Firman Allah. Kehidupan guru-guru palsu ini hanya mengikuti hawa nafsu. Nafsu zinah, cabul, semuanya itu kepada menghujat kemuliaan Allah. Untuk membentengi pemuda dalam menghadapi ajaran-ajaran sesat dan kehidupan menuruti hawa nafsu adalah dengan memberi pengajaran dan pembinaan yang tepat tentang pengenalan akan Kristus dalam 2 Petrus 1:5-7. Adanya pertumbuhan iman yang benar, yaitu kepada iman kebajikan, kepada kebajikan pengetahuan, kepada pengetahuan penguasaan diri, kepada penguasaan diri ketekunan, kepada ketekunan kesalehan, kepada kesalehan kasih akan saudara, kepada kasih saudara kasih semua orang. Di mana kasih ini tidak menuntut balasan, kasih ini adalah kasih rela berkorban bagi sesama yang dikasihinya. Dengan pengenalan yang benar akan Yesus , maka pemuda akan sulit di pengaruhi ajaran yang tidak benar.

Perananan Dianoia di dalam Kekudusan Ditinjau dari 1 Petrus 1:13-16

Holiness is a familiar topic for Christians, of course. Even among believers today, churches usually emphasize holiness only in terms of morals, ethics, and good works. So it is not surprising that behind what appears on the outside, often the life of a believer hides heinous sins. Even the lives of servants of God, pastors, and church leaders are not immune from hidden corruption. A priest who is 50 years old, can molest a minor for years without being caught. This was even done under the guise of being a servant of God where the victim at that time became a student or child under the suspect's supervision. Seeing the reality of life like this, the writer believes that holiness cannot be seen as merely an external morality, but there is something deeper at play in it. Previous literature has attempted to explain what holiness is. This research tries to find the importance of διανοία in holiness by using the exegetical method, namely the interpretation of the verse by verse on the letter of 1 Peter 1: 13-16. By seeing the existence of διανοία (mind) which mainly contributes to holiness which then transforms one's actions to become holy. So the author took the wrong example of the text in 1 Peter 1: 13-16. The author analyzes the text and produces four points: first, διανοίας fully hopes on the grace of God. second, tighten διανοίας. Third, διανοίας is not indulgent. Fourth, Result of διανοίας. From the four points, the writer will explain how important διανοίας is in holiness.

Physical properties of shallow ice cores from Antarctic and sub-Antarctic islands

The sub-Antarctic is one of the most data-sparse regions on earth. A number of glaciated Antarctic and sub-Antarctic islands have the potential to provide unique ice core records of past climate, atmospheric circulation, and sea ice. However, very little is known about the glaciology of these remote islands or their vulnerability to warming atmospheric temperature. Here we present melt histories and density profiles from shallow ice (firn) cores (14 to 24 m) drilled on three sub-Antarctic islands and two Antarctic coastal domes. Additionally, complementary ground-penetrating radar (GPR) data were collected to further characterize each site and assess the spatial distribution of the observed melt layers. This study includes the first ever firn cores from Bouvet Island (54∘25′19′′ S, 03∘23′27′′ E) in the South Atlantic, from Peter I Island (68∘51′05′′ S, 90∘30′35′′ W) in the Bellingshausen Sea, and from Young Island (66∘31′44′′ S, 162∘33′21′′ E) in the Ross Sea sector's Balleny island chain. Despite their sub-Antarctic location, surface melt is low at most sites (melt layers account for ∼ 10 % of total core), with undisturbed ice layers in the upper ∼ 40 m, suggesting minimal impact of meltwater percolation. The exception is Young Island, where melt layers account for 47 % of the firn core. Surface snow densities range from 0.47 to 0.52 kg m−3, with close-off depths ranging from 21 to 51 m. Based on the measured density, we estimate that the bottom ages of a 100 m ice core drilled on Peter 1 Island would reach ∼ 1856 CE and ∼ 1874 CE at Young Island.