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.

Tanggung jawab Penggembalaan berdasarkan Perspektif 1 Petrus 5:1-4

This article discusses pastoral responsibilities from the perspective of 1 Peter 5: 1-4. In general, the pastor's responsibility is to care for God's church in spirituality. But specifically Peter wrote the pastor's responsibilities such as not by force but by volunteering, not looking for one's own benefit but with enthusiasm and not using power but to be an example. This article aims to understand pastoral responsibility in the perspective of 1 Peter 5: 1-4 and find its implications for pastoral today. The method used in this study is a qualitative method with a Historical Gramatical approach. The shepherd's responsibility in 1 Peter 5: 1-4 is to serve not by force, to serve voluntarily, to serve without seeking personal gain, to serve with enthusiasm and to serve by example. === Artikel ini membahas tanggung jawab penatua dalam kaitannya dengan penggembalaan terhadap jemaat Tuhan berdasarkan perspektif 1 Petrus 5:1-4. Secara umum, tanggung jawab gembala adalah memelihara jemaat Tuhan dalam hal kerohanian. Namun secara khusus Petrus memberikan deskripsi tanggung jawab tersebut secara terperinci sebagai tugas yang dilakukan tanpa dengan paksa melainkan dengan sukarela, tanpa mencari keuntungan diri sendiri melainkan dengan semangat dan tanpa menggunakan kekuasaan melainkan menjadi teladan. Artikel ini bertujuan untuk memberikan pemahaman tentang tanggung jawab penggembalaan dalam perspektif 1 Petrus 5:1-4 dan menemukan implikasinya bagi penggembalan pada masa kini. Metode yang digunakan penelitian ini merupakan metode kualitatif dengan pendekatan Historical Gramatical. Adapun tanggung jawab gembala di dalam 1 Petrus 5:1-4 adalah melayani tanpa dengan terpaksa, melayani dengan sukarela, melayani tanpa mencari keuntungan pribadi, melayani dengan semangat dan melayani dengan memberi teladan.

Intertextual Strategy of the Narrator of the Second Epistle of Peter in the Catalogue of Virtues (1:5-7)

The Second Epistle of Peter is one of the least studied texts of the New Testament. It is usually compared with 1 Peter and/or Jude and indeed shows some similarities and some differences with these texts. But little attention is paid to the originality of 2 Peter both in its interpretation of texts from the Jewish tradition and in the application of intertextual strategies to elements of Greek philosophy. 2 Pet 1:5-7 is undoubtedly one of the most Hellenized passages of the epistle. Not only did the narrator use a hierarchical catalog of virtues popular in Greek literature, but also terms that are commonly associated with ethics, especially the stoic ethics (faith – πίστις; virtue – ἀρετή; knowledge – γνῶσις). This article aims to present the manner in which the narrator in 2 Pet 1:5-7 enters into dialogue with Greek ethical texts and how he transforms, innovates, and reinterprets these texts. In other words, what intertextual strategy he uses.

Christian Mission in the Contemporary World: A Dialogue between 1 Peter and Postcolonial Critics

The modern missions movement’s relationship with colonialism has brought to light many problems with contemporary conceptions of Christian mission. For many, the Bible often becomes, in the words of Tinyiko Sam Maluleke, the “colonial text par excellence.” This paper seeks to highlight – in dialogue with postcolonial critics – how 1 Pet 2:9–17 can instead provide the foundation for a theology of mission relevant to the contemporary context. First Peter distinctively anchors Christian mission in one’s Christian identity and clarifies how that identity transforms one’s relationship to one’s culture as well as to power structures in that culture. In doing so, 1 Peter eschews a triumphalist attitude and instead embodies values shared by theorists of postcolonial mission, namely narrativity, mutuality, and humility.

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.

An irresistible beauty in 1 Peter

1 Peter 3:1–5 is a paraenesis to wives concerning their identity, as Christ’s followers, to offer up glory to God with their status as wives. In Graeco-Roman marriage, being Christians held the potential for serious problems because of their belief and relationship with the society. In the midst of these challenges, Peter does not admonish wives to reject their Christian faith nor to merge their husbands’ religion(s) with Christianity. Instead, Peter calls them to remain committed completely to their faith and to their husbands (1 Pt 3:1). Therefore, this article attempts to demonstrate the accuracy of the above interpretation of 1 Peter 3:1–5. My thesis is as follows: Peter encourages a unique way to live as wives, that is, seeking an irresistible beauty, which is inward life, as a living testimony to your husband.Intradisciplinary and/or interdisciplinary implications: This study contributes to gender studies through an exegetical study in 1 Peter.