KAJIAN TEOLOGIS MURID YANG MEMURIDKAN BERDASARKAN 2 TIMOTIUS 2:1-2

Abstrak Pemuridan adalah harga mati dari seorang murid Yesus. Murid Yesus yang sejati harus menghasilkan murid lainnya bagi Yesus. Pola pemuridan yang benar dan efektif yang diteladankan Yesus, dan dicontoh Rasul Paulus dalam pelayanan dan kehidupannya yang dalam 2 Timotius 1:2 dipercayakan dan diwariskan kepada Timotius untuk diteruskan kepada generasi murid-murid Yesus terus sampai kesudahan akhir zaman sungguh terbukti ampuh. Metode dalam penelitian ini menggunakan metode kualitatif dengan pendekatan studi pustaka melalui buku-buku dan artikel-artikel yang berkualitas dalam membahas pemuridan Kristen. Hasil dari penelitian ini disimpulkan bahwa implikasi kehidupan yang bermakna dari seorang murid Kristus yang memuridkan lagi yang harus nyata diperagakan dalam kehidupan kekristenannya sebagai pribadi dan gereja sebagai kehidupan komunitas murid-murid Yesus, yaitu: Pertama, Tetap tinggal di dalam Kristus. Kedua, Hidup dengan tujuan menghasilkan buah. Ketiga, Memiliki hasrat untuk regenerasi dan pelipatgandaan murid. Keempat, Meneladani Yesus yang memuridkan murid. Kelima, Gereja dan pemimpin rohani yang memuridkan. Keenam, Menjadikan pemuridan sebagai gaya hidup. Abstract Discipleship is the fixed price of a disciple of Jesus. A true disciple of Jesus must produce other disciples for Jesus. The pattern of true and effective discipleship that Jesus imitated, and was imitated by the Apostle Paul in his ministry and life which in 2 Timothy 1:2 was entrusted and passed on to Timothy to be passed on to generations of Jesus' disciples until the end of the age had really proven effective. The method in this study uses a qualitative method with a literature study approach through quality books and articles in discussing Christian discipleship. The results of this study conclude that the implications of a meaningful life of a disciple of Christ who make disciples again that must be manifested in his Christian life as a person and the church as a community life of Jesus' disciples, namely: First, Remain in Christ. Second, live with the aim of producing fruit. Third, have a desire to regenerate and multiply disciples. Fourth, Imitate Jesus who made disciples. Fifth, the Church and spiritual leaders who make disciples. Sixth, Make discipleship a lifestyle.

Menerapkan Prinsip 2 Timotius 1:7 dalam Pelayanan Penginjilan

As God's creation, humans are given spirits by God; the spirit has various functions and uses in life. In 2 Timothy 1: 7 it is written about the spirit of fear, a spirit that awakens strength, love and order. This article examines the meaning of "the spirit of fear, the spirit that awakens strength, love and order" in 2 Timothy 1: 7. This study is a qualitative study using descriptive methods of literature and text analysis. The results obtained are: First, God never gave a spirit that made the servants of God afraid in preaching the Gospel, but God gave a spirit that was able to have strength, love and self-control. So that, despite pressure and obstacles, God's servant is still able to carry out and finish his ministry in preaching the gospel. Abstract Sebagai ciptaan Allah, manusia diberikan roh oleh Allah; roh tersebut mempunyai berbagai fungsi dan juga kegunaan di dalam kehidupan. Di dalam 2 Timotius 1:7 tertulis tentang roh ketakutan, roh yang membangkitkan kekuatan, kasih dan ketertiban. Artikel ini mengkaji arti dari ungkapn “roh ketakutan, roh yang membangkitkan kekuatan, kasih dan ketertiban” dalam 2 Timotius 1:7 tersebut. Kajian ini merupakan penelitian kualitatif yang menggunakan metode deskriptif literatur dan analisis teks. Hasil yang diperoleh adalah: Pertama, Tuhan tidak pernah memberikan roh yang menjadikan para pelayan Tuhan takut di dalam memberitakan Injil, namun Tuhan memberikan roh yang memampukan untuk mempunyai kekuatan, kasih dan penguasaan diri. Sehingga, walaupun mendapatkan tekanan dan hambatan, pelayan Tuhan tetap mampu melaksanakan dan menyelesaiakan pelayanannya dalam memberitakan Injil.

The Lord Will Reveal the Lord

The first pastoral epistle to Timothy follows a relatively traditional Jewish doctrine in the context of second temple Judaism: God is one “whom no one has ever seen or can see” (1 Timothy 6:16). This parallels a statement in chapter one in which God is described as “invisible” (1 Timothy 1:17). In both statements, the invisibility of God is contrasted with the visible quality of Jesus’ spiritual power or his second appearing. This paper argues that the Jewish monotheistic doctrine of God has been developed in a proto-Trinitarian manner by utilizing the qualities of invisibility and visibility.

“Formerly a Blasphemer and a Man of Violence”

In 1 Timothy 1:13, the author frames Paul’s former life in Judaism as that of a “blasphemer, persecutor, and man of violence,” but then proceeds to urge Timothy to “fight the good fight” (1:18) by following Paul’s example of turning opponents over to Satan “so that they may learn not to blaspheme” (1:20). Although this discourse is regularly perceived as promoting nonviolence, this paper traces the legacies of violence in which the passage has participated. First, it considers the letter’s first audiences, for whom the charge of blasphemy appears as one of a larger set of cultural stereotypes the author uses to bolster prejudice against the rivals. Second, it situates this discourse about blasphemy within the (false) portrayal of Paul vis-à-vis Judaism that was perpetuated during the struggles between the church and the synagogue in the early centuries of the common era. Third, the paper briefly traces the ways that Christian rhetoric against Jews as blasphemers participated in acts of violence against Jews from the Middle Ages through the twentieth century. The paper concludes with a constructive critique of some readings of Pauline texts today, even those that overtly set out to understand these texts in a nonviolent manner.