Kepemimpinan Gembala Menurut 2 Timotius 2 dan Relevansinya di Era Melineal

Jesus Christ had given the leadeeship baton to Paul as an evangelist, then Paul also continue the same thing, namely giving the baton to his spiritualson named Timothy. Then also advising Timothy in 2 Timothy 2 to give the baton to a capable person, to teach, and so on until our present era, namelytehe melineal era. This Leadership belongs to God so that humans as leadership actors are not accountable to humans but they must be accountable to God who gave them responsibility. In 2 Timothy 2, Paul advised Tiimothy to be ready to replace his leadershipand he also had to prepare a successor from his leadership. Based on the description in 2 Timothy 2 there are 3 things we can find abaout leadership, namely the first is strong leadership, the second is regenerative leadership and the third is leadership wirh character. Leadership that is strong, regenerative and with character must inspire shepherds in the melineal era in carryingout the leadership entrusted to them.Yesus Kristus telah memberikan tongkat estafet kepemimpinan kepada Paulus sebagai pemberita Injil, kemudian Paulus juga melanjutkan hal yang sama yaitu memberikan tongkat estafet tersebut juga kepada anak rohaninya yang bernama Timotius, kemudian juga menasihat Timotius dalam kitab 2 Timotius 2 untuk memberikan tongkat estafet itu kepada orang yang cakap untuk mengajar, demikian seterusnya sampai pada era kita sekarang yaitu era milenial. Kepemimpinan ini adalah milik Allah sehingga manusia sebagai pelaku kepemimpinan bukan bertanggung-jawab kepada manusia melainkan mereka harus bertanggung jawab kepada Allah yang memberi mereka tanggung jawab. Dalam 2 Timotius 2, Paulus menasihati Timotius agar siap menggantikan kepemimpinannya serta dia juga harus mempersiapkan penerus dari kepemimpinannya. Berdasarkan uraian dalam 2 Timotius ada 3 hal yang dapat ditemui tentang kepemimpinan yaitu: yang pertama adalah kepemimpinan yang kuat, yang kedua adalah kepemimpinan yang regeneratif dan yang ketiga adalah kepemimpinan yang berkarakter. Kepemimpinan yang kuat, regeneratif dan yang berkarakter harus menjiwa para gembala di era milenial dalam melaksanakan kepemimpinan yang dipercayakan kepadanya.

1 Timotius 2:11-15: Sebuah Argumentasi Paulus Bagi Kesetaraan Gender Di Dalam Kepenilikan Jemaat Lokal

The debate between biblical patriarchy, complementarianism, and egalitarianism continues until this very day. One of the frequently used texts to prohibit women’s role as teachers and leaders in a local church is 1 Timothy 2:11-15. Hierarchical argumentations have failed to understand Paul’s techniques for showing emphasis through a gradual or logical sequence of words in effective sentences, as well as his reference to the creation and fall story. This research investigates the text in a comparative study with Genesis 1-3. This research uses a grammatical-historical hermeneutic method that examines Paul’s logical development of argument, situations behind the statements, and different subgenres used in the letter. This research finds that Paul’s techniques for showing emphasis through words of gradual sequence and allusion to Genesis 1-3 are a defense for an equal imago Dei of man and woman and a valid basis for equal authority value of the two in church leadership.

Sikap Hidup Hamba Tuhan Berdasarkan 2 Timotius 2:1-13

Attitude to life is fundamental in the life of God's servant. This attitude to life helps servants of God in maintaining the purity of their vocation and avoiding the temptations that exist. Paul wrote 2 Timothy 2: 1-13 as an advice to Timothy to keep his vocation pure and not be influenced by heresy that existed at that time. This research aims to find out the attitude of life in the text of 2 Timothy 2: 1-13 and to find out its implications for God's servants today. This research is a qualitative research with a grammatical historical approach. The attitude of life from the text of 2 Timothy 2: 1-13 is strong in grace, trustworthy, heeding the Word of God, following Jesus' example in enduring suffering and being patient in enduring suffering. By maintaining the attitude of life, a servant of God can be an example for others and also case reports to God's servants can be minimal. Abstrak Sikap hidup merupakan hal yang mendasar dalam kehidupan hamba Tuhan. Sikap hidup menolong hamba Tuhan dalam menjaga kemurnian panggilannya dan menghindarkan diri dari godaan yang ada. Paulus menuliskan surat 2 Timotius 2:1-13 sebagai nasihat kepada Timotius untuk menjaga kemurnian panggilannya dan tidak terpengaruh dengan ajaran sesat yang ada pada waktu itu. Penelitian ini bertujuan untuk menemukan sikap hidup dalam teks 2 Timotius 2:1-13 dan mencari implikasinya bagi hamba Tuhan pada masa kini. Penelitian ini merupakan penelitian kualitatif dengan pendekatan historikal gramatikal. Adapun sikap hidup dari teks 2 Timotius 2:1-13 adalah kuat dalam kasih karunia, dapat dipercaya, memperhatikan Firman Tuhan, mengikuti teladan Yesus dalam menanggung penderitaan dan sabar dalam menanggung penderitaan. Dengan menjaga sikap hidupnya seorang hamba Tuhan dapat menjadi teladan bagi orang lain dan juga berita kasus pada hamba Tuhan dapat minim terjadi.

How it contributes to the interpretation of 1 Timothy 2:8-15

An examination of the Greek word <i>sophrosunes</i>, as it appears in 1 Timothy 2:9 and 15 and its implications on interpreting that famous passage of scripture. The word most naturally means to be clear headed and think reasonably. However it is not translated that way in most English translations and it is reduced to the moral virtue of propriety. In failing to translate it more accurately, its contribution to understanding the whole passage, is lost. When translated as clear headed and reasonable, it contributes to the theme that the Apostle Paul wants women in the church to be trained up, to think clearly, and to leave behind mistaken views and irrational beliefs. The implication then, is that once that can be achieved, only then are they in a place to be considered for leadership or teaching roles in the church.

How it contributes to the interpretation of 1 Timothy 2:8-15

An examination of the Greek word <i>sophrosunes</i>, as it appears in 1 Timothy 2:9 and 15 and its implications on interpreting that famous passage of scripture. The word most naturally means to be clear headed and think reasonably. However it is not translated that way in most English translations and it is reduced to the moral virtue of propriety. In failing to translate it more accurately, its contribution to understanding the whole passage, is lost. When translated as clear headed and reasonable, it contributes to the theme that the Apostle Paul wants women in the church to be trained up, to think clearly, and to leave behind mistaken views and irrational beliefs. The implication then, is that once that can be achieved, only then are they in a place to be considered for leadership or teaching roles in the church.

Peran Perempuan dalam Ibadah: Dialektika Politik dan Teologi Tubuh

This paper presents an analysis of the text of 1 Timothy 2: 8-12 in relation to the role of women in worship. Where will be studied in the dialectic of body politics and body theology. The study in this paper uses a qualitative descriptive method. Data were collected using literature study techniques. The results of the study illustrate that the text of 1 Timothy 2: 8-12 presents the role of women in ministry in the Ephesian church. This condition implies that the role of women in church service has the same obligations as men and has the same value before God. Tulisan ini menyajikan analisis teks 1 Timotius 2:8-12 dalam kaitannya dengan peran perempuan dalam ibadah. Dimana akan dikaji dalam dialektika politik tubuh dan teologi tubuh. Kajian dalam tulisan ini menggunakan metode deskriptif kualitatif. Data dikumpulkan dengan teknik studi pustaka. Hasil penelitian memberikan gambaran bahwa teks1 Timotius 2:8-12 menyajikan peran perempuan dalam pelayanan di jemaat Efesus. Kondisi ini berimplikasi bahwa peran perempuan dalam pelayanan jemaat memiliki kewajiban yang sama dengan laki-laki, serta memiliki nilai yang sama di hadapan Allah.

Dapatkah Perempuan Menjadi Pendeta? Tafsiran terhadap 1 Korintus 14:34-35 dan 1 Timotius 2:9-15

For a long time, the role of women was restricted and even prohibited from being involved in church ministry. Even more specifically, there are still views that prohibit or reject the role of women as pastors in the church. Some have used the text of 1 Corinthians 14:34-35 and 1 Timothy 2:9-15 as a biblical foundation to strengthening this views. However, the I see that these two texts can’t be used as a biblical foundation to prohibiting or rejecting the role of women as pastors in the church. Therefore, I will reinterpret these two texts by paying attention to the context of the text and its literary elements. This is necessary to find the true meaning what Paul told in both of texts. Based on this interpretation, it will found that Paul did not prohibit the involvement of women in church in every place and time. Paul's words in the text were responded to the problems faced by the church in each text and cannot be applied absolutely in every place and time

Panggilan Timotius Menurut 2 Timotius 2:2 Dan Implikasinya Bagi Kompetensi Guru Agama Kristen

Timothy receive God’s calling through Paul for pastoral ministry in Ephesus. Because there was no minister in that church. In 2 Timothy 2:2 Paul Gave assignments to Timothy to entrust the teachings he got from Paul to the faithful people who are able to teach the congregation. In the present time, the Christian religion teacher are given trust to hold the spiritual formation for student in the formal education institution. The religion teacher are given the task to hold the spiritual formation of the student as a form of implementing their competence of religion teacher are pedagody, personality, social, professional, and spiritual. This research is a qualitative research by applying the historical of grammatical method or exegetical methods on the text 2 Timothy 2: 2. Based on the exegetical method, it can be concluded that Christian religion teachers should be trustworthy, capable of teaching, dare to rebuke the wrongs, have loyalty, have integrity, and have spiritual qualities.Keywords: Calling Timothy; 2 Timothy 2:2; Teacher competencesAbstrakTimotius menerima panggilan Tuhan melalui Paulus untuk pelayanan pengembalaan di Efesus. Oleh karena saat itu di jemaat Efesus belum ada pelayan Tuhan. Menurut 2 Timotius 2:2 Paulus memberikan tugas kepada Timotius untuk memberikan kepercayaan kepada orang-orang yang dapat dipercayai dan sanggup mengajar orang lain di jemaat Efesus. Pada masa sekarang guru pendidikan agama Kristen menerima kepercayaan untuk melaksanakan pembinaan rohani peserta didik Kristen di lembaga pendidikan formal. Guru pendidikan agama Kristen diberikan tugas untuk melaksanakan pembinaan kerohanian kepada peserta didik sebagai bentuk mengimplementasikan kompetensi-kompetensi yang dimilikinya. Kompetensi yang dimiliki oleh guru pendidikan agama Kristen adalah pedagogik, kepribadian, sosial, profesional, dan spiritual. Penelitian ini merupakan penelitian kualitatif dengan menerapkan tipe metode historikal gramatikal atau eksegesis pada teks 2 Timotius 2:2. Berdasarkan metode eksegesis dapat disimpulkan bahwa guru pendidikan agama Kristen dapat dipercayai, cakap mengajar, berani untuk menegur yang salah, memiliki kesetiaan, memiliki integritas, dan memiliki kualitas rohani.Kata Kunci: Panggilan Timotius; 2 Timotius 2:2; Kompetensi guru