Aplikasi Prinsip Mazmur 2:11-12 dalam Peribadahan Kristen

Worship and service are things that are very well known to Christians. In conducting worship and service there are several things that should be used as a basis for guidance. In Psalm 2: 11-12, written instructions for Christians in worship. This article examines the meaning of the sentence in Psalm 2: 11-12, which is, "Serve the Lord with fear, and rejoice with trembling. Kiss the Son, lest he be angry. And ye perish from the way, when his wrath is kindled but a little. Blessed are all they that put their trust in him. " This study is a qualitative study using descriptive methods of literature and text analysis. The study results obtained are: First, worship must be performed with an attitude of fear and respect for the holiness and glory of God. Worship must also be performed with joy, but the attitude of that joy must also be done with fear and respect for the holiness and glory of God. Second, happiness will be found for every Christian who takes refuge in God. Christians take refuge in God as proof that they believe and surrender completely to God.Abstrak: Ibadah dan melayani adalah hal yang sangat dikenal oleh orang Kristen. Di dalam melakukan ibadah dan pelayanan tersebut ada beberapa hal yang harus dijadikan dasar panduan. Di dalam Mazmur 2:11-12, tertulis tentang petunjuk bagi orang Kristen di dalam melakukan ibadah. Artikel ini mengkaji arti dari kalimat yang ada di dalam Mazmur 2:11-12 tersebut yaitu, “Beribadahlah kepada Tuhan dengan takut dan ciumlah kaki-Nya dengan gemetar, supaya Ia jangan murka dan kamu binasa di jalan, sebab mudah sekali murka-Nya menyala. Berbahagialah semua orang yang berlindung pada-Nya!”. Kajian ini merupakan penelitian kualitatif yang menggunakan metode deskriptif literatur dan analisis teks. Hasil kajian yang diperoleh adalah: Pertama, ibadah harus dilakukan dengan sikap takut dan hormat akan kekudusan dan kemuliaan Tuhan. Ibadah juga harus dilakukan dengan sukacita, tetapi sikap sukacita itupun harus dilakukan dengan rasa takut dan hormat akan kekudusan dan kemuliaan Tuhan. Kedua, kebahagiaan akan di dapatkan bagi setiap orang Kristen yang berlindung kepada Tuhan. Orang Kristen berlindung kepada Tuhan sebagai bukti bahwa mereka percaya dan berserah sepenuhnya kepada Tuhan.

‘Tumult among the Nations’ (Psalm 2:1)

Following the collapse of Roman imperial rule in Britain, a considerable amount of romanitas remained in the local communities: there was some Latin writing and a degree of spoken Latin in some parts of Scotland; a sense among a now Christian society that their faith made them Romani. It is during this period that various polities begin to appear with more clarity. Bede – a hugely important source for our period – offers a picture of Gaels, Britons, Picts and Angles with their own languages and political structures, which he seeks to explain by reference to a ‘migration-and-settlement’ view of ethnogenesis. But closer examination reveals a much more complex, fragmentary and fluid pattern of ethnic and political identity. The chapter traces some of the key conflicts and alliances, defeats and conquests, and the political processes out of which early national entities emerged, and how some of these nations (particularly the Picts) identified themselves. Chief among the transformations of this period is the gradual Gaelicisation of eastern Scotland or Pictland.

‘I will give you nations as your heritage’ (Psalm 2:8)

Scotland’s first appearance in the historical record comes through its international trading links, and is seen initially through the eyes of those who write about it: traders, and then Roman writers in the context of Roman invasion and imperial administration. This chapter stresses the ambiguities of the experience of Empire among native societies of Scotland, negotiating ‘between fear and desire’. We therefore cannot present this period as a straightforward conflict between ‘Celt’ and ‘Roman’. The various processes of ‘Romanisation’ (or acquisition of romanitas) by native societies are discussed, not merely in terms of the ebb and flow of colonial reach, but in terms of the active agency of native communities in taking what they wanted from the repertoire of romanitas – which in itself was a soup of very varied cultural practices from all over the Empire (including, ultimately, Christianity). The motives and perceptions of all participants in this process are examined critically.