Implikasi Hikmat Menurut Paulus Dalam Menentang Pengaruh Ajaran Kaum Sofis Di Korintus

Paul, Apostle relates the Good News to the wisdom of God that is understood by humans who give themselves to believe in Jesus. However, the presence of the powerful Sophists with the teaching of worldly wisdom and relying on the power of the word of wisdom (sophia logou), has obscured the true meaning of God's wisdom. This study aims to explore the influence of the Sophists in the life of the Corinthian church which caused Paul to explain the true meaning of wisdom. Knowing the background of the wisdom problem in Corinth will give you a complete picture of the wisdom of God that Paul preached. This study applies historical research methods to find out the origin and influence of the Sophists' teachings. The results show that the sophia logou owned by the Sophists has obscured the meaning of the cross of Christ which is the wisdom of God. The wisdom that Paul means in the letter to the Corinthians is the openness of one's mind to believe in the sacrifice of Jesus on the cross which has implications for congregational unity and survival in the face of problems or struggles.

Maailma esimesed inimesed – Valgevene ja Eesti etioloogiad

Belarusian and Estonian mythological and legendary narratives, especially aetiologies, share a number of similar motifs and characters, despite the fact that Estonian and Belarusian belong to different language families and share no common borders. However, some matches in the motifs are so complete and expressive that they, we believe, cannot be explained by typology or universals. Since the topic of ties between Estonian-Belarusian folklore is relatively unexplored, along with their historical contacts, the aim of this article is to point out the similarities in the motifs of Estonian and Belarusian legends regarding the first people in the context of Slavic and Finno-Ugric legends, as well as to represent some of the original Estonian and Belarusian aetiologies. The motives under examination are the recreation of humans, the skin of the nails, creation of a woman, the death of the first people, the motifs of the snake, eel, and weather loach, the cross of Christ, and others.

Is there Any Possibility of Reconciliation between Erasmus and Luther?

After five centuries, would it be possible to see any chance of reconciliation between Erasmus and Luther? Looking at this question from the point of view of the three dimensions of the doctrine of grace, we might say some hopeful words. As to the first (1) dimension of grace, at many points even Erasmus admits that human choice must be empowered by God’s grace in order to move in the direction willed by God. But here the real difference is that, for Erasmus, free choice is enabled by the grace given in the creation and it is still naturally efficient in the sinners, whereas Luther sees that there is no freedom because of the human being’s enslavement by unfaith —there is a need for the efficient prevenient movement of the Holy Spirit which alone can create faith. As to the second (2) dimension of grace, following the Catholic tradition, Erasmus knows the conception of (2a) the forensic-juridical forgiveness of sins based on the atonement by the cross of Christ—in this respect there is no real point of controversy between the two. But Erasmus knows nothing about (2b) the union of the sinner with Christ in the Holy Spirit, the Trinitarian participatory conception of justification, central for Luther. In respect to the third (3) dimension of grace, both see possible the cooperation of the believer with God, the difference being Erasmus’ more anthropocentric concept of sanctification if compared with Luther’s emphasis of growth in love enabled by the Holy Spirit.

MAKNA PENDERITAAN YESUS DI KAYU SALIB (EKSEGETIS LUKAS 23:33-43) DAN REFLEKSINYA BAGI UMAT KRISTEN MASA KINI

The purpose of this study is to interpret the Gospel of Luke 23: 33-43 in providing a picture of Jesus' Suffering on the cross showing all people of love that does not avenge evil deeds. The love shown above the ferocity of human sin so that humans can repent and believe in Him as the Messiah. Even though He knew that sinful men crucified Him because there was an element of ignorance, but Jesus was willing to accept it in place of the punishment of all people, so that the gospel or the tidings of joy might come true on earth. The inhumane treatment and humiliation that He received from all parties were rewarded with love which was the gift of the salvation of all people. This is the motto for believers to continue to forgive each other, even at the cost of His pride and life. The research method in writing this Scientific work is a qualitative method namely the Exegetical study approach. The interpretation method used is of course by using the following conditions and steps: book recognition, text analysis, textual criticism by comparing the opinions of experts and analyzing them, comparison of translations, general context and special context, Literary Forms, Sitz im Leben, aspects of government and politics, Socio-Economic Aspects, religious aspects, verse-by-verse interpretation, overall and skopus interpretation, Reflections for today's Christians. Based on Jesus' Suffering on the cross Luke 23: 33-43. The conclusion is that the Cross of Christ is a sign of a Christian life where humans have been reconciled by God, and justified with God, therefore, humans have redemption from God. So the warning that we do is our motivation to be more enthusiastic about living this life, moreover the spirit of preaching the love of God in the midst of our lives.

Paradoks Salib: Keindahan Wajah Kemuliaan Allah

An experience of the cross of Jesus Christ in Christian theology brings the sense of paradox. Christ’s death on the cross reflects the fate of humanity within the context of Christian faith. The cross is also seen as a mystery that tells the tragic story of humans who accept their punishment. However, the cross of Jesus Christ also reveals meanings that challenge Christians to find answers in their contemplation of the cross. The cross becomes a stage for human tragic drama, which might also reveal the beauty of death and life. It is the phatos of humanity, for every human being will die, but it is also seen as the tree of life hoped for by every faithful. On the cross is visible God’s self-giving through the love shown by the crucified Christ. God speaks God’s love not only through words, that is, in the teachings of Jesus Christ, but also through Christ’s loving gesture on the cross. The cross of Christ is the culmination of God’s glory and through it, God’s glory is shown in the beauty of divine love.

Practical Theology of Saint John of Kronstadt

в статье анализируется богословская направленность пастырского служения святого праведного иоанна кронштадтского. При этом опровергаются ошибочные представления, согласно которым протоиерей иоанн, будучи всецело погружённым в душепопечение о всероссийской пастве, никогда не занимался богословием. такие представления привели к тому, что «для русского богословия, - как отмечает прот. г. Флоровский, - значение прот. иоанна ещё до сих пор вполне не опознано». далее прослеживается творческий путь отца иоанна как студента духовной академии, анализируются его кандидатская диссертация «о кресте Христовом», его дальнейшие размышления о божественном домостроительстве и святой евхаристии. При этом делается важное замечание: протоиерей иоанн профессиональным богословом действительно никогда не был, потому что как пастырство, так и богословие для него были не профессией, а призванием. на этом фоне как раз и выявляется специфика богословского творчества, присущая отцу иоанну. The article analyzes the theological orientation of the pastoral Ministry of Saint John of Kronstadt. At the same time, erroneous ideas are refuted, according to which Archpriest John, being completely immersed in the spiritual care of the all-Russian flock, never engaged in theology. Such views led to the fact that «for Russian theology, as prot. G. Florovsky,- the value of the prot. John has not yet been fully identified». Further, the author traces the creative path of father John as a student of the Theological Academy, analyzes his PhD thesis «On the Cross of Christ», and his further reflections on the Divine economy and the Holy Eucharist. At the same time, an important note is made: Archpriest John was never a professional theologian, because both pastoral care and theology were not a profession for him, but a vocation. Against this background, the specificity of theological creativity inherent in father John is revealed.

The birth of the blues and the birth of biblical law in parallel: A dialogue with James Cone’s theology of the cross

This article seeks to learn from James Cone’s theology of the cross as articulated in his book, The Cross and the Lynching Tree, by bringing Cone’s theology into conversation with the theology and ethics of the book of Deuteronomy. It proceeds by first discerning the ways in which the birth of the blues may in some ways parallel the birth of biblical law. Blues and jazz music were birthed in the agonizing suffering of the black community during the era of lynching, expressing both the grief and the resilience and hope of African Americans. Perhaps with some similarity, biblical law is a divine–human response to ancient Israel’s experience of enslavement and genocide in Egypt. This law is an ancient invitation into authentic community. Next, the article discerns core themes in Cone’s theology of the cross, namely solidarity with the oppressed, redemptive suffering, and victory over oppression. Cone unfolds these themes by seeking to understand the cross through the experience of the torturous suffering of blacks in the South. The article then finds these same themes in the theology and ethics of Deuteronomy through an examination of the social law, feasting texts, covenant texts, and laws concerning slavery in this book. We learn from Cone that the horrific barbarity of white supremacy in a culture of lynching is a vital corrective lens through which to see and understand the cross of Christ for US Christians. Indeed, Deuteronomy forces us to conclude that a theology of the cross that ignores dynamics of oppression and liberation is theologically myopic. The argument, by extension, is that the suffering of blacks in the United States is also a fresh and vital lens through which to view and understand biblical law.

The Daughter of the Word: What Luther Learned from the Early Church and the Fathers

All the major sixteenth-century Reformers knew something about the early church and used the early Fathers. As an Augustinian monk and professor of theology, however, Luther’s knowledge and use of the great Father was both deeper and more nuanced. While indebted to Augustine, Luther went further in defining what it meant for theology to be ‘scriptural’. He saw history as the interaction of God’s two regimes, and the church of every age as weak and flawed but conquering through the cross of Christ. This led him to a free use of the Fathers without being constrained to always agree with or imitate them. The comfort he received from the Apostles’ Creed in particular led him to appreciate the early creedal statements, and so it was natural for him to use them as models when formulating the new confessions required in his own day. The sixteenth-century heritage of written confessions of faith is a heritage under-appreciated but still vital for church bodies today.1

Thomas Aquinas on Abstinence and Fasting: Participating in Christ’s Cruciform Wisdom

This article argues that St. Thomas Aquinas’s treatise on temperance in the Summa Theologiae offers what in effect constitutes a series of embodied spiritual exercises whose goal is to facilitate the reader in his progress towards the contemplation of Divine realities. Attention to Thomas’s treatment of Christ’s Passion reveals moreover that the embodied wisdom practices of abstinence and fasting lead to a greater participation in the Cross of Christ and prepare the one who undertakes them for the reception of a cruciform wisdom. Finally, it is argued, these embodied wisdom practices also exert an influence on the pursuit of speculative theological wisdom.