KUALIFIKASI SEORANG PENGINJIL MENURUT RASUL PAULUS DAN IMPELEMENTASINYA BAGI PENGINJIL MASA KINI BERDASARKAN KITAB FILIPI 3:7-14

This study was conducted to obtain an overview of the criteria of an evangelist according to the perspective of Philippians 3:7-14 to add references to the views of the Bible about an evangelist in carrying out his duties and responsibilities in preaching the Gospel to fulfill the great commission and support one of the Church's triduties. This needs to be done to equip evangelists, mission agencies and even theological schools to equip people who will go specifically to the field of evangelism and in general Christians who also have the same responsibility in preaching the gospel. Facts in the field cannot be denied, many things happen in the field in terms of obstacles or problems, even concepts that are not the same in preaching the gospel. The understanding of evangelists and ways of looking at this evangelistic task can have different perspectives, therefore it is necessary to learn from Paul's point of view as an evangelist and apostle who has dedication and determination in the task of preaching the gospel. This study uses a qualitative approach with the method of literature/literature and facts in the field. The results of this study indicate that; first, evangelists must have a visionary perspective, second serve with the concept of grace, third have high accuracy in understanding the concept of Christology, fourth researchers are consistent with the orientation of the heavenly calling. Keywords : Grace, the power of resurrection, the power of death, captured by Christ, I consider loss, consider trash, heavenly calling AbstrakPenelitian ini dilakukan untuk memperoleh gambaran kriteria seorang Penginjil menurut perspektif kitab Filipi 3:7-14 dan tak kalah penting menambah referensi pandangan-pandangan Alkitab tentang seorang penginjil dalam melaksanakan tugas dan tanggungjawab dalam pemberitaan Injil untuk menggenapi amanat agung dan mendukung salah satu tritugas Gereja. Hal ini perlu dilakukan untuk memperlengkapi para penginjil, badan misi bahkan sekolah teologi memperlengkapi orang-orang yang akan terjun secara khusus ke ladang penginjilan dan secara umum orang kristen yang juga memiliki tanggungjawab yang sama dalam memberitakan Injil. Fakta dilapangan tidak dapat dipungkiri, banyak hal yang terjadi dilapangan dalam hal kendala atau masalah, bahkan konsep yang tidak sama dalam memberitakan Injil. Pemahaman para penginjil dan cara memandang tugas penginjilan ini dapat memiliki perspektif yang berbeda-beda, oleh karena itu perlu belajar dari sudut pandang Paulus sebagai seorang Penginjil dan rasul yang memiliki dedikasi dan keteguhan hati dalam tugas pemberitaan Injil. Penelitian ini menggunakan pendekatan kualitatif dengan metode literatur/pustaka. Hasil dari penelitian ini menunjukkan bahwa; pertama, Penginjil harus memiliki perspektif visioner, kedua Penginjil melayani dengan konsep anugerah, ketiga Penginjil memiliki akurasi yang tinggi memahami konsep Kristologi, keempat Penginjil konsisten kepada orientasi panggilan sorgawi. Kata kunci: Anugerah, kuasa kebangkitan, kuasa kematian, di tangkap oleh Kristus, kuanggap rugi, menganggap sampah, panggilan sorgawi

LIFE AND THE PROBLEM OF TOLERANCE IN THE WORLDVIEW OF IMAM MATURIDI

Despite the fact that the Muslim ummah was united at the time of the emergence of Islam, over time, disputes over issues of faith and law arose between them. Conquest movements and the acquaintance of Muslims with other peoples over time led to the emergence of various trends, the dissemination of arguments and theoretical questions related to socio-political problems. At the end of this process, currents emerged that began to divide into different schools. During this period, religious and theological schools began to take their own forms. Most of these schools opposed different currents of the time and formed important schools, communicating openly or secretly with other currents. And a significant part of society began to adhere to their views. One of these schools of Maturidism originated in Transoxiana. Khorasan and Transoxiana were important regions of Iran and the Islamic world from the early centuries until the arrival of the Mongols. This region attracted attention for its geographical and natural features. Abu Mansour al-Maturidi is the leader of Ahl al-Sunnah in Transoxiana. Imam Maturidi systematically reconstructed the views associated with Islamic beliefs written in Abu Hanifa's book “Fikkhul Akbar”. Maturidi's views on Islamic theology were named by the Maturidi school because of its ability to give scientific character to its beliefs. Since most of the Hanafi scholars held the views of the faith of Imam Maturidi, he was also accepted as a mutakallim of the Hanafi school, which was formed within the views of Abu Hanifa.

Oil, Earth, Books, and Holy Spirit

Theological libraries like Bridwell continue to benefit from both natural resources and the environment, while needing to adapt to the harshness of what nature itself brings. A holistic vision, distilled in the particular climates, topographies, and physical geographies of Texas, for example, reflects both the concerns and hopes about the general stewardship and sustainability of natural resources in our work. Reflecting on historical legacies will benefit our attempts to envision a better future and healthier planet. In the last few years, the focus on environmental sustainability has grown along with more critical roles in renewable energy. As theological institutions, then, it will become more pressing to evaluate both questions about what our ties are to the past, and what visions there are for the future. This paper will examine the ambiguities of environmental legacies while discussing what roles theological schools and libraries have in strategizing for coming generations.

“Student Needs are Academic Needs” and the Theological Library

Trends in the Association of Theological Schools and at the presenters’ seminary indicate increasing diversity of backgrounds and shifting student needs. A 2019 study by ITHAKA S+R of community college students, a population with substantial diversity, indicates a wider variety of student needs than what have traditionally been considered “academic needs.” It makes the case that all student needs are academic needs, many of which can be supported by the library. This aligns with the presenters’ view of their students’ needs and the library’s potential role. A discussion followed of the ways libraries can contribute with “service models” that respond to changing student needs.

Problems of development of the Russian spiritual education system in 1839–1866

The article analyzes the system of spiritual education in Russian theological educational institutions. It is shown that the Spiritual and Educational Directorate, created during the reign of Nicholas I, made significant changes in the curricula of theological schools. The author revealed contradictory results in the field of spiritual education following the results of these transformations. The work used legislative acts, archival and documentary materials.

Administrative and Teaching Activities of Archpriest Vsevolod Shpiller in Moscow Theological Schools

Статья посвящена малоизученной деятельности известного московского пастыря протоиерея Всеволода Шпиллера в московских духовных школах с 1950 по 1951 г. Вернувшись на родину из Болгарии в начале 1950 г., протоиерей Всеволод был радушно принят священноначалием Русской Церкви. Сразу же по возвращении его назначили преподавателем в Московские духовные школы и настоятелем Ильинского храма в Загорске (Сергиевом Посаде), а через непродолжительное время утвердили в должности инспектора Московской духовной академии. Несмотря на большое доверие патриарха Алексия I (Симанского) и председателя Учебного комитета митрополита Григория (Чукова), протоиерей Всеволод не смог выстроить нормальных, рабочих отношений с руководством и преподавательским составом Академии, что, естественно, привело к отставке с должности инспектора, а впоследствии к увольнению из Академии. В статье предпринята попытка на основании архивных данных и воспоминаний современников восстановить картину деятельности протоиерея В. Шпиллера, уточнить некоторые факты из его биографии этого периода. The article is devoted to the little-studied activity of the famous Moscow pastor Archpriest Vsevolod Shpiller (1902-1984) in Moscow theological schools in 1950-1951. Returning home from Bulgaria in early 1950, Archpriest Vsevolod was warmly received by the hierarchy of the Russian Church. Immediately after his return, he was appointed a teacher in Moscow theological schools and abbot of the Ilyinsky Church in Zagorsk (Sergiev Posad). And after a short time, he was approved as an inspector of the Moscow theological academy. Despite the great trust of Patriarch Alexy I (Simansky) and the president of the Educational Committee, Metropolitan Grigory (Chukov), Archpriest Vsevolod was unable to build normal, working relations with the leadership and teaching staff of the Academy, which naturally led to his resignation from the post of inspector, and subsequently to dismissal from the Academy. The article will attempt to restore the picture of Archpriest V. Shpiller's activity on the basis of archival data and memoirs of contemporaries, to clarify some facts from his biography of this period.

Harmonisasi masyarakat plural: Praktik sosial di sekolah teologi untuk membangun nasionalisme Indonesia yang inklusif

Indonesian Nationalism is historic and ethical, not natural. It was born out of a shared history of various groups in Indonesia in their struggle against the colonials, and of an ethical decision that those groups consciously took to become one nation. Such an inclusive nationalism must be intentionally developed structurally, systemically, and continuously by all the elements of the Indonesian nation, lest it would be wiped out by centralism, primordialism disguising in the form of dominant-religion-based nationalism, and unjust distribution of membership along with all its respected rights. Using the analysis from the perspective of Character Ethics, this article shows that theological schools have an important role in the character formation of inclusive nationalism through social practice in theological schools. Social practice is not simply a series of activities, but a series of intentional actions which are done together repeatedly by the whole members of the community. The history of an institution that was intended to prepare pastor assistants in Yogyakarta until it becomes the Faculty of Theology, Universitas Kristen Duta Wacana, at present is presented in this article as a model of effective social practice in the formation of inclusive nationalism. The research focuses on the intersubjective relations between all members of the Duta Wacana community, which reflects the very rich and deeply human experience, that takes place in the local everyday life, including various policies that are born out of that relationship with the religious-cultural identity that becomes its context. AbstrakNasionalisme Indonesia bersifat historis dan etis, bukan alami. Ia lahir dari sejarah bersama kelompok-kelompok bangsa Indonesia melawan penjajah kolonial dan dari keputusan etis yang mereka ambil untuk menjadi satu bangsa Indonesia. Nasionalisme yang inklusif semacam itu harus dengan sengaja ditumbuh-kembangkan secara terstruktur, sistemik, dan berkesinambungan oleh segenap elemen bangsa agar tidak tergerus oleh ancaman sentralisme, primordialisme yang tersamar dalam bentuk nasionalisme berbasis agama dominan, dan ketidak-adilan distribusi keanggotaan beserta semua hak yang mengikutinya. Dengan menggunakan analisis dari perspektif Etika Karakter, tulisan ini menunjukkan bahwa sekolah-sekolah teologi memiliki peran penting untuk membentuk karakter nasionalisme yang inklusif melalui praktik sosial di sekolah-sekolah teologi terkait. Praktik sosial bukanlah sekadar rangkaian kegiatan, melainkan rangkaian tindakan yang dengan sengaja dilakukan secara bersama-sama berulang-kali oleh segenap anggota komunitas. Sejarah lembaga pendidikan asisten pendeta di Yogyakarta hingga menjadi Fakultas Teologi Universitas Kristen Duta Wacana diangkat dalam tulisan ini sebagai sebuah model praktik sosial yang terbukti efektif membentuk nasionalisme yang inklusif. Penelitian difokuskan pada relasi intersubjektif di antara segenap anggota komunitas ini, yang mencerminkan pengalaman insani yang sangat kaya dan mendalam, yang terjadi sehari-harinya dalam konteks lokalitas hidup, termasuk berbagai kebijaksanaan yang lahir dari relasionalitas tersebut serta identitas kultural religius yang menjadi konteksnya.

Teologi, filsafat keilahian, dan spiritualitas: problematika lokus ilmu teologi dalam sistem pendidikan nasional Indonesia

This article criticizes the way of thinking of the Indonesian Statute of Higher Education known as “Undang-undang No. 12 Tahun 2012”, which puts the academic discipline of theology into the realm of religious science which must be fostered, coordinated, and supervised by the Ministry of Religion. This placement has been brought about injudiciously regardless of the reality on the ground where—for many years in Indonesia—the efforts of doing higher education on theology have been carried out by many Christian communities using their consideration freely: whether to have their theological schools registered by the Ministry of Religion or whether to have them registered by the Ministry of Education. Evaluating the philosophy of the Statute, this article argues about a misconception regarding the idea of “theology” in the Indonesian system of national education. By showing the misconception, this article suggests an alternative direction for public policy: that the academic discipline of theology should be explicitly recognized in Indonesia not only as a science of religious life registered by the Ministry of Religion but also as a science of humanities registered by the Ministry of Education. AbstrakArtikel ini menghadirkan kritik atas cara berpikir UU No. 12 Tahun 2012 yang meletakkan ilmu teologi ke wilayah rumpun ilmu agama yang harus dibina, dikoordinasi, dan diawasi oleh Kementerian Agama. Tampaknya, peletakan ini dilakukan secara sembrono tanpa memerhatikan kenyataan lapangan yang me-nunjukkan bahwa selama bertahun-tahun usaha pengembangan ilmu teologi di Indonesia telah dilakukan oleh masyarakat Kristen dengan pilihan bebas: apa-kah hendak dikembangkan di bawah binaan Kementerian Agama ataukah di ba-wah binaan Kementerian Pendidikan. Dalam artikel ini, kritik digulirkan dengan memperlihatkan adanya miskonsepsi—pada cara berpikir undang-undang ter-sebut—atas ilmu teologi. Dengan memperlihatkan miskonsepsi itu, artikel ini bermaksud menunjuk suatu arah alternatif bagi kebijakan publik: supaya disi-plin ilmu teologi tidak dengan semena-mena diletakkan di wilayah rumpun ilmu agama yang dibina oleh Kementerian Agama namun juga diakui secara eksplisit di Indonesia sebagai wilayah rumpun ilmu humaniora yang dibina oleh Kemen-terian Pendidikan.

(Re)Discoveries of the Reformed Faith in Brazil

The recent widespread interest in the Reformed faith among evangelicals in Brazil raises the question of how much Calvinism entered and established itself in this country. Brazilian Presbyterianism in the nineteenth and twentieth centuries appears to have been more conservative evangelical, more anti-Roman Catholic, than distinctively Reformed. The twenty-first-century interest in the Reformed faith among many evangelicals from different denominations (including a greater interest among Presbyterians) comes through four avenues: literature, conferences, media, and theological schools. However, the variegated use of the terms ‘Reformed’ and ‘Calvinism’ allows the conclusion that many elements that have composed this historical tradition have not been widely rediscovered. In order for Brazilians further to understand Calvinism, there needs to be a discovery of its rich legacy in biblical-hermeneutical, historical-dogmatic, as well as pastoral studies.

Church proliferation and immorality in Nigeria: Interrogating the paradox

In Nigeria, there is an upsurge in the number of churches. This church proliferation in Nigeria has given rise to the founding of a variety of denominations whilst moral decadence thrives. This article therefore examines the issue of proliferation of churches, its causes and effects on Christianity and the Nigerian society at large. Data for the study were drawn from journals, books and other relevant materials. Employing descriptive narrative approach, this article indicates that the reasons for churches’ proliferation include God’s calling, unemployment, excessive desire for wealth or greed and leadership tussles. The article argues that despite the positive effects of proliferation of churches, which include socio-economic development, spiritual awakening and evangelism, it also has negative effects such as lack of quality Christian teachings, noise pollution, unhealthy competition and family disintegration. The article suggests that the pastors and ministers of God should receive good training from theological schools for proper interpretation of the Bible and better dissemination of the gospel. They should show good examples to their members and the society at large. It further suggests that noise regulation laws in the country should be enforced.Contribution: The article examines the issue of proliferation of churches in Nigerian society. In Nigeria, churches are opened in every part of society but Christian religious worship is not being practiced in its true form. Notwithstanding the geometrical increase in churches, other vices have remained unabated in the country.