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Journal articles on the topic 'Holy spirit and jesus christ'
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1
Capah, Sohmon Ranja. "Narsisisme Para Imam dalam Perayaan Ekaristi Suci." Studia Philosophica et Theologica 19, no. 2 (March 11, 2020): 144–67. http://dx.doi.org/10.35312/spet.v19i2.186.
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The Holy Eucharist is the Great Mystery of Salvation. In the celebration of the Eucharist, God through Jesus Christ in the Holy Spirit redeemed mankind. John Paul II calls the Eucharist a celebration of redemption because Jesus Christ, the High Priest, was present in a real and sacramental manner in the form of bread and wine which was changed into His Body and Blood. Jesus Christ is also present in the priests as in persona Christi. The Eucharist is a celebration of salvation because Jesus Christ sacrificed and became a spiritual meal for His people, the Church. In short, the Eucharist is the work of God Himself who calls His people to live and unite with Him. God is the main actor, owner and master of the celebration of the Holy Eucharist. Priests are alter Christiwho are chosen and ordained to serve the Eucharist. Priests act in the name of Christ not on themselves. They represent, work together and unite with Christ, the Author and the main Subject of the Eucharistic sacrifice, offering authentic sacrifices namely Christ Himself for the salvation of souls. So the priests were not justified in making the Holy Eucharist a narcissistic stage. They may not carry out self-assertive actions and try to attract the attention of the faithful to themselves.
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Jee, Sang-Hoon. "An Overview of Karl Barth's Theology: Focused on the Doctrines of God, Jesus Christ, and the Holy Spirit." Abstract Proceedings International Scholars Conference 7, no. 1 (March 11, 2020): 2164–75. http://dx.doi.org/10.35974/isc.v7i1.1098.
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ABSTRACT
The purpose of this study is to have an overview of the theology of Karl Barth who is considered as one of the most influential theologians in contemporary Christian world. This study is of worthy in order to have an accurate grasp of the trend of modern Chriatian theology. After a brief survey of his life and works, this study provides an overview of Barth’s theology focusing on three major areas of his theology: the doctrines of God, Jesus Christ, and the Holy Spirit. Barth’s emphasis upon the transcendence of God, the centrality of Jesus Christ in Christian theology, and the importance of the Holy Spirit in the Trinity should not be ignored for better understanding of the modern Christian theology. In a word, Barth’s theology has continuity of, and, at the same time, discontinuity from liberal theology.
Keywords: Karl Barth, morder Christian theology, transcendence of God, centraliy of Jesus Christ, importance of the Holy Spirit, neo-orthodoxy, liberal theology
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Widiatna, Alexius Dwi. "PERSEKUTUAN MURID-MURID KRISTUS: HIDUP YANG BERKEMBANG MENUJU KESEMPURNAAN." JPAK: Jurnal Pendidikan Agama Katolik 20, no. 1 (April 3, 2020): 72–87. http://dx.doi.org/10.34150/jpak.v20i1.258.
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Being a disciple of Christ is a gift of a special Christian vocation. A true disciple of Christ is required to follow Jesus bravely denying himself, taking up his cross every day, and following Jesus. A disciple of Christ is a human being’s community, who is called to always be united with Jesus and love others. In his life, a disciple of Christ is required to imitate and follow in the footsteps of Christ toward the perfection of life like Jesus who reached the perfection of His life by dying on the cross. A disciple becomes perfect when he unites himself with Christ totally, follows Christ wherever he walks, follows each of his steps, and always constantly learns from him under the guidance of the Holy Spirit.
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Bajić, Monika. "The Living Word." Kairos 11, no. 1 (July 9, 2017): 91–100. http://dx.doi.org/10.32862/k.11.1.4.
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The Bible, which is indisputable regarded as the inspired word of God, is written under the inspiration of the Holy Spirit. Man, as an earthen vessel, was used by the Holy Spirit to pen the revelation of God’s truth in Jesus Christ. The Holy Scriptures are “God breathed” words to the Church and are key in interpreting and fulfilling God’s telos for creation. This write-up wishes to emphasize and survey the critical role of the Holy Spirit in the Scriptures. Due to the inspiring role of the Spirit, the word of God is not a dead letter, rather a life-giving word that spills new life into the believer and the Church. Precisely this connection of Spirit and letter marks the Holy Scripture as living and active and conveys the desired transformative dimension for the individual believer and the faith community.
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Cartledge, Mark J. "Spirit-Empowered ‘Walking Alongside’." Journal of Pentecostal Theology 27, no. 1 (March 12, 2018): 14–36. http://dx.doi.org/10.1163/17455251-02701002.
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The gift of the Holy Spirit to the disciples in John’s Gospel, expressed in the so-called Paraclete sayings (John 14–16), indicates that certain capacities will be given to the disciples of Jesus Christ for the benefit of their witness to the world. This article reflects on these pneumatological texts, brings them into conversation with the discourse of public theology, that is, theology that seeks to address issues in the public domain of wider civil society, outside the sphere of the church. In particular, by taking the metaphor of ‘walking alongside’, this study explores the ways these texts inform the manner in which Renewal (Pentecostal and Charismatic) Christians, believing in the empowerment of the Holy Spirit for service to the world, may frame their pneumatology of engagement for the sake of others.
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Van der Westhuizen, Henco. "“God the Revealed: Christology” Michael Welker’s response to Dietrich Bonhoeffer’s question." STJ | Stellenbosch Theological Journal 1, no. 2 (January 22, 2016): 711. http://dx.doi.org/10.17570/stj.2015.v1n2.a34.
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Almost twenty years after the publication of the German Systematic Theologian Michael Welker’s celebrated <em>Gottes Geist: Theologie des Heiligen Geistes,</em> comes his awaited <em>Gottes Offenbarung. Christologie.</em> In the light of this publication, recently translated by Douglas W. Stott into <em>God the Revealed: Christology,</em> the article attempts to analyse his theology of Jesus Christ. This theology has developed over the last decades out of his theology of the Holy Spirit. In the first part it will be shown how his theology of Jesus Christ can be seen as an answer to Dietrich Bonhoeffer’s question of who Jesus Christ is <em>for us today.</em> The second part then sketch the most important insights and impulses for future theologies concerned with the confession: “God revealed himself in Jesus Christ”. This is followed by a few remarks in the light of his realistic theological endeavour.
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Schweitzer, Don. "Gregory Baum on the Revelatory Work of the Holy Spirit." Horizons 24, no. 1 (1997): 73–88. http://dx.doi.org/10.1017/s0360966900016741.
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AbstractThis article explores Gregory Baum's notion of how the Holy Spirit leads the church to a new understanding of Jesus as the Christ. It begins by examining Baum's interpretation of the doctrinal development at Vatican II, then analyzes the innovative understanding Baum has developed based on how the Spirit works to reformulate the church's message through a process of cultural conversion. It relates Baum's theory to preceding reflection on the development of dogma, then takes up Rosemary Ruether's criticism that Baum's position deprives Scripture of its transcendence. It concludes by developing a way of relating Word and Spirit that combines Baum's openness to the spirit with Ruether's concern for the transcendence of Scripture.
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Ziegler, Philip G. "Nisi per Spiritum sanctum—The Holy Spirit and the Confession of Faith." Journal of Reformed Theology 8, no. 4 (2014): 347–56. http://dx.doi.org/10.1163/15697312-00804002.
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The confession of faith in the lordship of Jesus Christ may be considered the originary practice of the Christian life. As such it recommends itself as a primary site at which to investigate the relation between the agency of the Holy Spirit and human activity. Focusing on 1Cor. 12:1–3, which identifies the act of the Spirit as the sine qua non of Christian confession, we examine its importance within the theological setting of Paul’s apocalyptic gospel in order to illumine classical Reformed debates about the nature of faith and ‘effectual calling’ in relation to the act of publicly confessing faith in Christ. Recognition of the Spirit as the present power of God’s eschatological reign, militant to shape reality, to win and secure faith, and to move women and men to a free creaturely acknowledgment of the same, proves essential to understanding the act of confessing the faith.
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Callam, Neville. "A word from ..." Review & Expositor 111, no. 3 (August 2014): 214–17. http://dx.doi.org/10.1177/0034637314538485.
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The church, in New Testament usage, may be understood as signifying a worldwide company of persons who, enabled by the Holy Spirit, put their faith in the God made known to us in Jesus Christ. The universal church is given expression in the local community, whether as a congregation or as a group of congregations in a region.
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Raharjo, Bernardus Teguh, and Firalen Vianney Ngantung. "Menghayati Kehadiran Riil Kristus, Tubuh dan Darah-Nya, dalam Perayaan Ekaristi." Media (Jurnal Filsafat dan Teologi) 1, no. 1 (October 5, 2020): 65–83. http://dx.doi.org/10.53396/media.v1i1.7.
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The essay deals with the theological discussion about the real presence of Christ in the eucharist celebration. According the Roman Catholic understanding, as the presiding priest pronounces the verba Domini (the word of the Lord) during the eucharistic prayer, the bread and wine are consecrated and changed substantially into the Body and Blood of Christ. Christ is present in reality with all His deity and humanity in consecrated bread and wine. In the Catholic dogmatic it is called a transubstantiation. The Church’s faith in the real presence of Jesus is celebrated in Eucharist. This celebration of faith based on the institution of Jesus Christ himself at the Last Supper. In the Eucharist, bread and wine are changed into the Body and Blood of Christ, trough the words of Christ (consecration) and the prayer to the Holy Spirit (epiclesis). Awareness and understanding of the real presence of Christ, God, in the Eucharist build a liturgical sense of the faithful to express the proper liturgical attitude.
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Sumiwi, Asih Rachmani Endang. "Analisis Biblika Baptisan Roh Kudus Dan Penuh Dengan Roh Kudus." FIDEI: Jurnal Teologi Sistematika dan Praktika 1, no. 1 (June 23, 2018): 1–20. http://dx.doi.org/10.34081/fidei.v1i1.1.
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The baptism of the Holy Spirit and filled with the Holy Spirit is a general term among Pentecostal and Charismatic Churches. However, these two things are sometimes questioned among mainline churches, especially with regard to the outward signs that accompany the event of the baptism of the Holy Spirit.To answer this question a biblical analysis is needed. This biblical analysis includes definitions in the original Greek, inventorying how they happened and written in the Bible, and then inductively drawn the conclusion of the baptism of the Holy Spirit and filled with the Holy Spirit.The baptism of the Holy Spirit has two meanings: first, a person is baptized by the Holy Spirit into the body of Christ to become part of the body of Christ (1 Cor 12: 12-13); the second, a person baptized by the Lord Jesus into the Holy Spirit so that he is under the control of the Holy Spirit (Mk 1: 8).Full of the Holy Spirit is a state in which the Holy Spirit overwhelms or controls all aspects of the believer's life so that what he does as the Holy Spirit des.Key Words: Baptism of The Holy Spirit, Holy Spirit, GlossolaliaAbstrakBaptisan Roh Kudus dan penuh dengan Roh Kudus adalah istilah umum di kalangan Gereja-gereja Pentakosta dan Karismatik. Namun demikian kedua hal ini kadang-kadang dipertanyakan di kalangan gereja-gereja arus utama, khususnya sehubungan dengan tanda-tanda lahiriah yang menyertai peristiwa baptisan Roh Kudus.Untuk menjawab pertanyaan ini perlu dilakukan analisis biblikal. Analisis biblikal ini meliputi definisi dalam bahasa aslinya, yaitu bahasa Yunani, menginventarisasi bagaimana hal-hal tersebut terjadi dan dituliskan di dalam Alkitab, lalu secara induktif ditarik kesimpulan mengenai baptisan Roh Kudus dan penuh dengan Roh Kudus.Baptisan Roh Kudus memiliki dua pengertian: yang pertama, seseorang dibaptis oleh Roh Kudus ke dalam tubuh Kristus sehingga menjadi bagian dari tubuh Kristus (1 Kor. 12:12 -13); yang kedua, sesorang dibaptis oleh Tuhan Yesus ke dalam Roh Kudus sehingga ia berada dalam penguasaan Roh Kudus (Mrk 1:8).Penuh dengan Roh Kudus adalah keadaan di mana Roh Kudus menguasai atau mengendalikan seluruh segi kehidupan orang percaya tersebut sehingga apa yang dilakukan seperti apa yang Roh Kudus mau.Kata-kata kunci: baptisan Roh, kepenuhan Roh, Roh Kudus, glossolalia, bahasa roh
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Kania, Daria. "Medialność Jezusa Chrystusa." Elpis 22 (2020): 17–31. http://dx.doi.org/10.15290/elpis.2020.22.02.
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Media create the worldview, mentality and ethical attitudes. In the cultural perspectives it often intensifies as one of the many oppressive attitudes that culture applies to people. However, the theological perspective has a different approach. In the Holy Bible, we already find forms of broadly understood mediality, which - in the article - is understood not only as influences on people, but also as a form of communication, especially in the light of the relation Creator-Creation. At the same time, the concept of anthropology of the Eastern Church adopted in the thesis aims at the subject of reflection on anthropology and mysticism, leading man to the path of knowing God. This knowledge becomes possible only within the Church: a living organism with the head of the Savior, Jesus Christ. In an attempt to analyze mediality of the Second Person of the Holy Trinity, the article does not ignore any of the hypostases of the indissoluble Holy Trinity. The Old Testament God appears here from the beginning as a media. The New Testament Son of God, the Savior Jesus Christ, becomes a man, to give a man the opportunity to reunite with God, after centuries of lost communication, which is a consequence of the sin of the forefathers Adam and Eve. And the Comforter, the Holy Spirit, both in ecclesiological and individual dimensions, enables this unity. In the light of the issues addressed in the article, the mediality of Jesus Christ has been treated in many aspects.
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Goheen, Michael. "The Future of Mission in the World Council of Churches: The Dialogue between Lesslie Newbigin and Konrad Raiser." Mission Studies 21, no. 1 (2004): 97–111. http://dx.doi.org/10.1163/1573383041154401.
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AbstractIn this article, Michael W. Goheen summarizes and evaluates a debate between ecumenical pioneer Lesslie Newbigin and former WCC general secretary Konrad Raiser. Raiser exemplifies a trinitarian approach to ecumenism and mission that recognizes the universal presence of the Holy Spirit among all peoples and religions, and so would cease to have a Christocentric focus. For Newbigin, while a trinitarian approach to ecumenism and mission is of paramount importance, an abandonment of the centrality and universality of Jesus Christ is something that cannot be abandoned. In the end, says Goheen, the differences between Raiser and Newbigin are differences revolving around the meaning of Jesus Christ and his atoning work on the cross.
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Hadryś, Jacek. "Modlitwa Jezusowa w teorii i praktyce." Poznańskie Studia Teologiczne, no. 32 (August 5, 2019): 151–63. http://dx.doi.org/10.14746/pst.2018.32.09.
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The article presents the problem of Jesus’ prayer both from the theoretical and practical side. It consists of several parts: an explanation of the concept and validity of this type of prayer, a brief presentation of its history, the transformation of structure, main elements, stages, practice and me- aning for spiritual life. The elaboration of the topic was made through analysis and then the synthe- sis of selected documents of the Church and publications on the Name of Jesus and the prayer with that Name. It was stated, inter alia, that Jesus’ prayer is a Trinitarian confession of faith, expresses the love for Christ, enables the activities of the Holy Spirit; brings inner peace, joy, warmth, li- ghtness. Jesus’ Prayer eases self-control, enlightens, permits a person to penetrate into the depths of God’s mysteries, reveals the meaning of Sacred Scripture, causes the person who is praying to consciously stay in God’s presence and to open himself to the saving presence and saving action of the Resurrected Christ. The awareness of God’s presence is in itself motivating to live for Christ.
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Supatra, Hendarto. "MENGENAL PENTAKOSTALISME DI INDONESIA." Jurnal Abdiel: Khazanah Pemikiran Teologi, Pendidikan Agama Kristen, dan Musik Gereja 3, no. 2 (November 22, 2019): 11–24. http://dx.doi.org/10.37368/ja.v3i2.97.
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The author gives enough introduction of the development of the Pentecostal movement in the history of the Christian Church. The movement of the Pentecostalism was an unique development because the Holy Spirit is believed as the inisiator of the movement. Therefore, the Pentecostal churches really depends on the work of the Holy Spirit (without separated from the work of the work of God the Father and Jesus Christ). Furthermore, this article describes the development of the Pentacostal movement, especially in Indonesian context and observes the unique and positive things of the Pentacostalism, its doctrine and dangerous teachings, especially in Indonesian context. The author believes that Pentecostalism will be the face of Christianity in the future.
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O'Donnell, John. "Truth as Love: The Understanding of Truth According to Hans Urs von Balthasar." Pacifica: Australasian Theological Studies 1, no. 2 (June 1988): 189–211. http://dx.doi.org/10.1177/1030570x8800100205.
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The key to Balthasar's logic is his understanding of truth as aletheia or unconcealedness. Theologically, the event of truth happens when the Word becomes flesh. Only a methodology from above can account for the leap which is implied in Jesus' affirmation: I am the truth. The unveiling of the truth in the Christ-event, and its presence in the Church through the Holy Spirit shows that the ultimate meaning of truth is love, the love of the three persons of the Trinity revealed in the missions of the Son and the Holy Spirit. Thus Balthasar argues that the only Christian logic is the logic of love, not verified by reason, but grasped through doing the truth in love.
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Bortkiewicz, Piotr. "ISLAM W DOŚWIADCZENIU ŚW. JANA DAMASCEŃSKIEGO." Civitas et Lex 16, no. 4 (December 31, 2017): 41–47. http://dx.doi.org/10.31648/cetl.2478.
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According to saint John of Damascus, Islam is one of the Christian sects. The difference between Islam and Christianity is mainly in understanding Logos (Logos as an eternal Word of God) and “logias” – the words of God that were revealed and written down. Christians understand Logos as the eternal Word of God directed to people by God. This Word is Jesus Christ. Meanwhile, Muslims refer to Jesus as a prophet and teacher. The Word of God for them is Koran, but initially it was also the Holy Bible. Muslims could not comprehend the person of the Holy Spirit and perceived Him only as a Divine power. Nevertheless, the biggest problem for Muslims living at the time of John of Damascus was to understand the embodiment.
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Frykberg, Elizabeth A. "The Child as Solution: The Problem of the Superordinate-Subordinate Ordering of the Male-Female Relation in Barth's Theology." Scottish Journal of Theology 47, no. 3 (August 1994): 327–54. http://dx.doi.org/10.1017/s0036930600046226.
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In examining the similarities and differences between God and humanity in his analogia relalionis, Karl Barth correlates three I-Thou relations: God to Godself in similarity and difference (Father, Son, and Holy Spirit); humans to humans in similarity and difference (male and female); God to humanity and humanity to God in similarity and difference. For all three, Jesus Christ is the master analogue. Christ relates to God in a God-God ‘I-Thou’ relationship, to humanity in a human-human ‘I-Thou’ relationship, and God to humanity and humanity to God in a God-human ‘I-Thou’ relationship.
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Charry, Ellen T. "Academic Theology in Pastoral Perspective." Theology Today 50, no. 1 (April 1993): 90–104. http://dx.doi.org/10.1177/004057369305000111.
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“In our secular age, guidance from any source but self is disdained, the notion of centering one's life in anything—perhaps especially God—appears a bit eccentric, and public discourse is dominated by anger and adversariness. In this atmosphere, Christianity constitutes a refreshing and needed alternative because it does not simply celebrate human life but seeks to transform human persons through the grace of God in Jesus Christ by the Holy Spirit.”
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Miller, Larry. "The Global Christian Forum: ‘Life Together in Jesus Christ: Empowered by the Holy Spirit’." Transformation: An International Journal of Holistic Mission Studies 30, no. 4 (October 2013): 225. http://dx.doi.org/10.1177/0265378813505367.
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Pranoto, Fatony, Ivonne Eliawaty, and Surja Permana. "Pelayanan Pastoral Dengan Aspek-Aspeknya di Gereja Bethel Indonesia Jemaat Sungai Yordan Surabaya." Journal Kerusso 3, no. 2 (September 12, 2018): 25–29. http://dx.doi.org/10.33856/kerusso.v3i2.95.
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Pastoral service is a spiritual service and should not be ignored in the pastoral ministry. At GBI the Jordan River Surabaya has provided several models of material services: Money / goods to help congregations in need; Spiritually: introducing people to Jesus Christ and to life in the Holy Spirit or led by the Spirit, new born life becomes a new creation (not only identity / without repentance; Healing: making others healthy, both physical, mental and emotional as well as; Prophetic: changing the way of human life in the structure of society. Improve people’s way of life (especially in rural areas).
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Kapic, Kelly M., and Wesley Vander Lugt. "The ascension of Jesus and the descent of the Holy Spirit in patristic perspective: a theological reading." Evangelical Quarterly 79, no. 1 (April 30, 2007): 23–33. http://dx.doi.org/10.1163/27725472-07901002.
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Scripture is replete with the antithesis of descent and ascent, and the early Church Fathers often employed this framework for understanding the relationship between the ascension of Jesus and the sending (descent) of the Holy Spirit. This essay outlines how many of the early Fathers saw an inseparable connection between the bodily ascension of Christ and the gift of the Spirit at Pentecost. While not normally denying the historical reality of these events, their main emphasis was theological rather than merely historical. In this way the Fathers creatively attempted to relate their Christology to their pneumatology without allowing one to swallow the other.
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Laia, Kejar Hidup. "Makna Injil Berdasarkan Roma 1: 16-17 Dan Implementasinya Bagi Gereja Masa Kini." Manna Rafflesia 7, no. 1 (October 31, 2020): 1–21. http://dx.doi.org/10.38091/man_raf.v7i1.133.
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The fall of the first man (Adam) into sin caused the man to lose the glory of God, man died and was separated from God. The gospel is glad tidings of Jesus Christ who died, rose again to save everyone who believes. To believe the gospel means to believe in the redemptive work of Christ, to reject the gospel is to reject salvation. In the Gospel God's truth is revealed to everyone who believes in Him. This truth is related to the absolute truth of God that no one has. The truth of God revealed in the Gospels is related to the truth that God has done through the death and resurrection of the Lord Jesus to save sinners. Salvation can only be received through faith. Faith is a gift from God given to humans so that they believe in Jesus Christ as Lord and Savior. The gospel gives hope and sets people free from death. To get salvation everyone must listen to the gospel. The task of evangelism is the responsibility of the Church (believers) to preach the message of salvation in the power of the Holy Spirit to sinners so that they repent and have faith in Jesus and become disciples who obey the Great Commission of the Lord Jesus.
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LeMasters, Philip. "Mediation in the Christian Life." Journal of Pentecostal Theology 30, no. 1 (May 5, 2021): 3–19. http://dx.doi.org/10.1163/17455251-30010002.
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Abstract Orthodox theology teaches that people may participate in the fruits of Jesus Christ’s mediation between God and humankind. The Holy Spirit enables people to become radiant with the divine energies as they embrace Christ’s fulfillment of the human person in the likeness of God. The Theotokos, the saints, and spiritual elders play particular roles in interceding for people to share more fully in the life of Christ. The eucharistic worship of the church, marriage and the other sacraments, the prayer of the heart, ministry to the poor, and forgiveness of enemies provide opportunities for people to be transformed by the grace mediated to humanity by Jesus Christ. Such mediation extends to every dimension of the human person, including the physical body, as indicated by veneration of the relics of the saints and the sacramental nature of Orthodox worship.
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Bockmuehl, Markus. "The personal presence of Jesus in the writings of Paul." Scottish Journal of Theology 70, no. 1 (February 2017): 39–60. http://dx.doi.org/10.1017/s0036930616000466.
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AbstractFor Paul, where is Jesus now? The Apostle's Christ-mysticism provides one important clue to his sense of continued personal presence, but this coexists with an important eschatological dialectic that involves absence as much as presence. Moreoever, straightforward sublimation in terms of the Holy Spirit in no way exhausts the register of Jesus’ personal presence for Paul, which also finds specific application in repeated visionary experiences, as well as in the church gathered for worship, baptism, and eucharist. The dialectic of absence and presence appears on the one hand personally attuned in the assurance of Paul's Jesus that ‘My grace is sufficient for you’ (2 Cor 12:7), but it is also eschatologically and spatially articulated in the promise that ‘the Lord is near’ (Phil 4:5).
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Kasprzak, Dariusz. "Teologia kapłaństwa i urzędu kapłańskiego w I wieku chrześcijaństwa." Ruch Biblijny i Liturgiczny 63, no. 2 (June 30, 2010): 101. http://dx.doi.org/10.21906/rbl.165.
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Neither the Apostles nor any Christian minister is admitted to use the priest’s title in the text of the New Testament. Nevertheless, in the New Testament we can perceive the development of the doctrine of the priest ministry in the early Church. Albert Vanhoye maintains that the lack of the term “priest” in the New Testament suggests the way of understanding of the Christian ministry, different from this in the Old Testament. It can’t be considered as a continuation of Jewish priesthood, which was concentrated mainly on ritual action and ceremonies. In the first century the Church developed the Christology of priesthood (Hbr) and ecclesiology of priesthood (1 P). Early Christians focused first on the redemptive event of Jesus Christ’s sacrifice and Jesus as the mediator of a new covenant. Only then the religious communities adopted the priest’s title for their ministry.In the early years of the Church, all the ministries were regarded as a charismatic service among the Christian communities. In their services the early Christians followed Jesus Christ sent by God to serve. The Holy Spirit sent by God in the name of Jesus bestowed the spiritual gifts upon the Church (1 Kor 12–13). Consequently the disciples of Jesus and their successors could continue his mission. The Twelve Apostles’ ministry was the very first and most important Christian ministry. It was closely connected to the service of Jesus Christ himself. The Apostles were sent by the authority of Jesus Christ to continue his mission upon earth and they preached the Good News of the risen Christ. The Apostolicity was the fundamental base for every Church ministry established in different Christian communities. Successive ministries were established in order to transmit the teaching of Jesus Christ and to lead the community. For the early Christians the priesthood was not an individual privilege. It had rather the community character.
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Dziuba, Andrzej. "JEZUS CHRYSTUS, NASZA NADZIEJA." Studia Theologica Varsaviensia 55, no. 2 (July 14, 2018): 119. http://dx.doi.org/10.21697/stv.2017.55.2.06.
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Questions about man, his freedom and liberation, are very important for human existence. Jesus Christ and His paschal mystery are the roots of Christian hope. Jesus is hope’s bearer, however He requires our trust. Jesus Christ fulfills in Himself all the Messianic promises, especially the one of salvific newness of life in the New Covenant, also called the new humanity. The central sign of this newness is the coming of God’s Kingdom. The universality of the Resurrection’s gift brings us hope that all human beings might experience new life. The salvific gift refers to the renewal of the world in the renewal of all men. And yet, the voice of the culture of death—which is the negation of man, his dignity and his hope—is loudly heard in today’s world. The culture of life, on the other hand, brings real hope, especially when it is marked by respect for life. The Christian attitude is one of thanking and praising the Lord in the power of the Holy Spirit. Christ is the hope of the people,of the world, and, therefore, of the new evangelization.
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Goodey, Daniel. "The centrality of the trinity. Exploring the significance for christians, catechists and deacons." Revista Guillermo de Ockham 17, no. 1 (May 31, 2019): 9–15. http://dx.doi.org/10.21500/22563202.4087.
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‘The mystery of the Most Holy Trinity is the central mystery of Christian faith and life ... the source of all the other mysteries of faith, the light that enlightens them.’ This passage from the teaching of the Catechism of the Catholic Church (CCC) (234) on the profession of faith identifies the core principles and underlying recognition of Catholics regarding belief in a triune God – one God existent in three Persons: Father, Son and Holy Spirit. In addressing the people of Ephesus, St. Ignatius of Antioch (also known as Theophorus) said, faithful Christians were ‘being stones of the temple of the Father, prepared for the building of God the Father, and drawn up on high by the instrument of Jesus Christ, which is the cross, making use of the Holy Spirit as a rope, while your faith was the means by which you ascended, and your love the way which led up to God.’ (Ignatius of Antioch, 2014, loc. 4027.) St. Ignatius goes on to say, ‘the Holy Spirit does not speak His own things, but those of Christ, and that not from himself, but from the Lord’. The point St. Ignatius was making is that the three Persons of the triune God are integrally connected, and it is through the grace of the three-in-One that salvation is gained. Hence, the Trinity is the core of the Christian faith, but from the very beginning the faithful relied on metaphor to explain and help others understand how Three could be One
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Adib, Shohibul. "PERAN NABI MUHAMMAD DAN YESUS KRISTUS DALAM SISTEM PERADILAN TUHAN." Tasamuh: Jurnal Studi Islam 9, no. 2 (November 12, 2018): 451–86. http://dx.doi.org/10.32489/tasamuh.215.
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In Christian belief, God’s justice system reflects a perilous justice found in justice in the world. To realize justice in the judicial system of God then acting as a judge is Jesus Christ himself and not God the Father. This implies that in the Christian religion, the role of Jesus Christ so great occupy status as God. At the time, there is no higher authority than Jesus Christ. Who is on trial at the time was everyone from the Christian, Muslim, Buddhist, Hindu and a number of other religions. The main law laid down by Jesus Christ in human judge both of Christianity and non-Christian religions is love and faith in Jesus. It is obvious, that the pressure point is the Christian perspective of love as the main reference for justice law at the time the judge of mankind. From here it would seem that the Christian belief of Jesus Christ seemed to have authority above God the Father and God the Father not only has the power difference as a symbol or symbolic. That is why the Trinity in Christianity is believed to be monotheism. God is three (God the Father, God’s son and the Holy Spirit), but three in a singularity, which is the highest authority in the justice of God in Jesus Christ monopoly. Unlike the case with the Islamic belief system that God later in the justice system that acts as a single judge. The position of Prophet Muhammad can only apply for intercession, pleading for help to God means that man who sought the intercession was forgiven by God. This means that the role of the Prophet Muhammad is no more only as a servant of God and a very long and may not be equated with God’s position. Syafa’at is not necessary for God to grant it. God may grant or deny the intercession of it.
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Ożóg, Kazimierz. "Leksemy oznaczające imię Boga w polskich pieśniach religijnych." Słowo. Studia językoznawcze 11 (2020): 13–34. http://dx.doi.org/10.15584/slowo.2020.11.2.
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The subject of the analysis performed by the author were the names of God in the songs recorded in the “Church Songbook”, by Rev. Jan Siedlecki. It is a relatively large collection of nominations the centre of which contains a collection of the names related to God the Father, successively to the Son of God Jesus Christ and the Holy Spirit. There are also frequent references to “Lord, Creator, Lamb of God”. The use of a given name depends on Christian dogmas and the prayer purposes of the speech acts.
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Pagacz, Małgorzata. "Wybrane aspekty duchowości biblijnej w pismach św. Urszuli Ledóchowskiej." Poznańskie Studia Teologiczne, no. 36 (March 19, 2021): 217–34. http://dx.doi.org/10.14746/pst.2020.36.13.
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The aim of this article is to present selected aspects of the biblical spirituality according to writings of Saint Ursula Ledóchowska. The Word of God has the central position in the spirituality of the Founder of the Congregation of the Ursuline Sisters of the Agonizing Heart of Jesus. Mother Ledóchowska is the author of Meditations, that contain considerations based on specific fragments of the Gospel, intended for each day of the year. Her Testament is also full of biblical references and permeated with the evangelical logic. According to Saint Ursula Ledóchowska the meditation of the Word of God in the spirit of faith enables us to learn more and get to know better the person of Jesus Christ and to deepen the relationship with Him. Mother Ledóchowska, by her attitude to the Holy Bible, was ahead of the Second Vatican Council’s time. All her life was an active exegesis of the words of Christ.
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Sendjaja, Hendri Mulyana. "Sumbangan Athanasius dari Aleksandria dalam Pembentukan Ajaran Trinitas." GEMA TEOLOGIKA 3, no. 1 (April 25, 2018): 71. http://dx.doi.org/10.21460/gema.2018.31.364.
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The intellectual struggles and adventures of Christian thinkers in Alexandria in the first centuries produced an overarching effect to the doctrines of Christian faith, which survived to the present day. One of those doctrines is the doctrine of the Trinity. The study of the thought of Athanasius of Alexandria in regards of God, Jesus Christ, and the Holy Spirit, through his works such as Contra Gentes-De Incarnatione, Contra Arianos I-III, and Epistola ad Serapionem, speaks for itself the contribution he made to solidify the doctrine of the Trinity. For him, the doctrine expresses the eternal communion among the Father, the Son and the Holy Spirit, which in effect brings benefi t to us. The construction of the doctrine is inseparable from the Church tradition which owed to the ecclesiastical biblical exegesis, and the construction of the theological methods, and the soteriological perspective.
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Sulistio, Thio Christian. "Membangun Penjelasan Dan Sikap Etis Trinitarian Terhadap Kejahatan Natural COVID-19." Veritas: Jurnal Teologi dan Pelayanan 20, no. 1 (July 4, 2021): 85–105. http://dx.doi.org/10.36421/veritas.v20i1.423.
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COVID-19 merupakan kejahatan natural yakni kejahatan yang disebabkan oleh proses natural yang sudah tidak berfungsi sebagaimana mestinya sebagai akibat kejatuhan manusia dalam dosa. Keberadaan COVID-19 sebagai kejahatan natural akan menimbulkan pertanyaan mengapa kejahatan natural dapat ada, untuk apa kejahatan natural ini dan bagaimana akhir dari kejahatan natural ini (problem metafisika kejahatan)? Pertanyaan lain adalah bagaimana respons atau sikap orang-orang percaya terhadap keberadaan kejahatan natural ini (problem moral kejahatan)? Penulis berupaya menjawab dua problem tersebut dengan menggunakan penjelasan trinitarian dari metanarasi Kristen yakni dari sudut providensi Allah, karya Yesus Kristus di salib, dan karya Roh Kudus di dalam gereja Tuhan. Allah di dalam kedaulatan-Nya mengizinkan kejahatan natural COVID-19 untuk kebaikan yang lebih besar. Anak Allah Yesus Kristus mengalahkan kejahatan melalui pelayanan-Nya di bumi dan di Salib. Roh Kudus, yang diutus Bapa dan Anak, menghibur dan memberi kuasa kepada gereja untuk melanjutkan misi Yesus Kristus. COVID-19 is a natural evil, namely an evil caused by a natural process that is not functioning properly because of the fall of humans into sins. The existence of COVID-19 as a natural evil will raise the question of why natural evil can exist, what is the purpose of natural evil, and how does this natural evil ends (the metaphysical problem of evil)? Another question is how the response or the attitude of the believers to the existence of this natural evil (the moral problem of evil)? The author tries to answer these two problems by using a trinitarian explanation of Christian metanarrative, namely from the point of God’s providence, the work of Jesus Christ on the cross, and the work of the Holy Spirit in the church. God in his sovereignty permits the natural evil of COVID-19 for the greater good. Jesus Christ, the Son of God, triumph over evil through His ministry on earth and on the cross. The Holy Spirit, sent by the Father and the Son, comforts, and empowers the church to continues the mission of Jesus Christ.
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Musoni, Phillip, and Paul Gundani. "EASTER CELEBRATIONS WITH A DIFFERENCE: A CRITICAL STUDY OF THE JOHANE MASOWE CHISHANU YENYENYEDZI APPROACH TO THE EVENT." Studia Historiae Ecclesiasticae 42, no. 1 (September 5, 2016): 22–35. http://dx.doi.org/10.25159/2412-4265/422.
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The celebration of Easter has become a universal event within the Christian liturgical calendar and aims to commemorate the passion, death, burial and resurrection of Jesus Christ. Messages on the passion, death, burial and resurrection of Jesus Christ are vigorously proclaimed throughout the holy week, which usually begins on a holy Thursday ending on a resurrection Sunday (Easter Sunday). Some Churches will even dramatise the events that led to the death of Jesus Christ and how He was crucified on the cross. Apparently, the purpose of these ritual re-enactments is to capture the minds of the congregants on how their Saviour suffered and eventually died on the cross to bring salvation to humanity. Invariably, on resurrection Sunday, the services will end with a ritual of Holy Communion. However, while other Christian denominations commemorate the death, burial and resurrection of Jesus Christ at Easter, we have noted that the Johane Masowe Chishanu yeNyenyedzi Church celebrates ‘Easter’ with a difference. For them ‘Easter’ is the time to remember the ‘Fathers of the Faith’, i.e. the messianic leaders whom God raised to give leadership and guidance to the church. Every Easter, the Johane Masowe Chishanu yeNyenyedzi ReligiousMovement commemorates deliverance from evil spirits, which was made possible through the charismatic leadership of Shonhiwa Masedza (Johane), founder of the original ‘Church’; Mudyiwa Dzangara (Emanuere), second from Johane; and Sanders Nhamoyebonde (Sanders/Nyenyedzi), third from Johane.In the view of the Church adherents, Jesus Christ was sent by God to deliver people of mhiri yegungwa (overseas), i.e., the whites and the Jews, whilstMasedza, Mudyiwa and Nhamoyebonde were sent by God to deliver Africans.It is against this background that this study seeks to delve deeper into this religious movement’s unique ways of celebrating the memory of their spiritual leaders during Easter commemorations. Interviews and participant observation are the key tools used for data collection, since this movement under study has no written documents.
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Streza, Ciprian Ioan. "“Ὁ Χριστὸς, μυστικῶς ἱερουργούμενος ἐν ταῖς ἁγίαις σκηναῖς” – Fr. Dumitru Staniloae and the Rediscovering and Reinterpreting St. Cyril of Alexandria’s Teaching About the State of Perpetual Sacrifice of Jesus Christ." Review of Ecumenical Studies Sibiu 8, no. 1 (April 1, 2016): 100–122. http://dx.doi.org/10.1515/ress-2016-0007.
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Abstract Father Dumitru Staniloae’s complex and integral vision on the Holy Liturgy comprises all the dimensions of life in the church; it constitutes the object of this study, which intends to re-interpret, systematize, and evaluate the teaching of St. Cyril of Alexandria concerning the importance of the Eucharistic Synaxis in the life of the Church. The Eucharistic celebration is only the visible dimension of the eternal Liturgy of love within the Holy Trinity, whose Altar, Oblation and High Priest is Jesus Christ, the slain Lamb, who lives in a state of permanent sacrifice, who was incarnate, who died and arose again, and sent His Holy Spirit in the Church, so as to radiate among those who open up to Him in faith, and thus saturate them with the dynamism of His own surrender to the Father.
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Pranoto, Minggus Minarto. "PEREMPUAN PEMIMPIN DI GEREJA ISA ALMASIH: TINJAUAN DARI PERSPEKTIF TEOLOGI FEMINIS DAN RENEWAL THEOLOGY." Jurnal Abdiel: Khazanah Pemikiran Teologi, Pendidikan Agama Kristen, dan Musik Gereja 2, no. 2 (October 29, 2018): 15–31. http://dx.doi.org/10.37368/ja.v2i2.29.
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This article discusses “Woman as Leader in the Church of Isa Almasih (Christ Jesus)” from the perspective of Feminist Theology and Renewal theology. The writer tries to find the convergence and divergence points of both perspective above, including its method and interpretation in observing the theological basis about the woman as leader. The binder of the big theme to discuss this article from both perspective is the Holy Spirit as the Giver of freedom and equality. From this perspective, the writer tries to make a new proposal about how to give theological inputs to remodel gender stereotype in the context of the Church.
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van Beeck, Frans Josef. "“Born of the Virgin Mary”: Toward a Sprachregelung on a Delicate Point of Doctrine." Pacifica: Australasian Theological Studies 14, no. 2 (June 2001): 121–43. http://dx.doi.org/10.1177/1030570x0101400201.
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This essay offers an interpretation of the traditional catholic teaching that “Jesus Christ, conceived by the power of the Holy Spirit, was born of the Virgin Mary”. The author reviews recent exegesis and theology, then revisits the tradition of the church, then discusses the contrast between the physiological “facts” involved in human conception as they were understood in the classical periods — and thus at the place and time of the composition of the infancy narratives — and the accepted modern, scientific account of the same “facts”. He argues that neither the New Testament nor the Church teaches that Jesus' virginal conception is a cosmological miracle: rather this is a conclusion of the data of the faith, not an article of faith in and of itself. This should guide our speech in ministry.
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Anyanwu, Uchenna D. "Pneumatological Considerations for Christian-Muslim Peacebuilding Engagement." PNEUMA 40, no. 3 (October 16, 2018): 326–44. http://dx.doi.org/10.1163/15700747-04003002.
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Abstract This essay explores the understanding of the Holy Spirit in Islam and his role in missio Dei from a Christian missiological perspective, and then argues for pneumatological considerations that Jesus’s followers can employ to promote Christian-Muslim peacebuilding engagement. It asserts that the task of reconciling all things belongs primarily to the domain of missio Dei and, consequently, that the Holy Spirit is the One who initiates and creates occasions and circumstances that birth enduring, holistic, and true peace. Armed with such understanding, peacebuilding enthusiasts who follow Jesus can engage in christo-pneumatological peacebuilding that entails the practice of faithful presence—dwelling with the “other” as the temple of the Holy Spirit, who glorifies the Son and the Father through the human participant in the missio Dei.
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Sprutta, Justyna. "Misyjny wymiar ikony Zesłanie Ducha Świętego." Annales Missiologici Posnanienses, no. 23 (January 5, 2019): 165–75. http://dx.doi.org/10.14746/amp.2018.23.11.
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The icon of The Descent of the Holy Spirit includes a mission message. The origins of the iconography of this mystery date back to the 6th century. The icon of Pentecost depicts the apostles, and an empty place between them, destined for the coming again of Jesus Christ. Adam was presented below, and then the pagans as representatives of the peoples and nations to whom the apostles are sent. Later in this place is presented Old King as a personifi cation of the Cosmos, that is here a personifi cation of all creatures. The apostles, as the fi rst missionaries, will proclaim the Gospel to this Cosmos.
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Hunt, Greg. "The Silence of Saturday: Luke 23:50-56 (A Sermon)." Review & Expositor 118, no. 1 (February 2021): 108–12. http://dx.doi.org/10.1177/00346373211004690.
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Holy Week naturally centers its attention on Good Friday and Easter Sunday. When pondering the good news of God’s liberating love in Christ, everything culminates in Jesus’s crucifixion and resurrection. Not surprisingly, then, Holy Saturday gets short shrift. The gospels themselves have little to say about it, and Christian tradition does nothing of note to mark what it means. The following message, which in its original form was presented as part of an ecumenical Holy Week series, invites worshipers into the pregnant pause of “silent Saturday,” there to lay lives bare in the aftermath of Christ’s death. In the spirit of the first followers of Jesus, for whom resurrection could scarcely be imagined, those with imaginations and willingness to do so can confess their sins, their fears, their frustrations, their doubts. Against the backdrop of today’s yearnings for justice, they can bring their suffering, exhaustion, and disappointment, as well, and find in introspection the gifts of relinquishment and hope.
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Costa Baptista Mariani, Ceci Maria. "MÍSTICA COMO CRÍTICA: DO RISCO À LIBERDADE." Perspectiva Teológica 47, no. 131 (June 15, 2015): 111. http://dx.doi.org/10.20911/21768757v47n131p111/2015.
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Para a tradição cristã, a mística é experiência de unidade com Deus no Espírito Santo, dom messiânico do Pai, oferecido a nós por Jesus Cristo ressuscitado. Uma experiência que é fundamentalmente liberdade, como aCrma Paulo: “Pois o Senhor é o Espírito; e onde se acha o Espírito do Senhor aí existe a liberdade” (2Cor 3,17). Ao longo da história da Igreja, entretanto, essa liberdade foi muitas vezes considerada uma ameaça à autoridade da Escritura, ao dogma, à instituição eclesiástica e até ao espírito humano. Hoje, vemos com clareza que a mística, ao contrário, é fundamental para uma vivência de fé bem fundamentada e ao mesmo tempo aberta à alteridade. O trabalho proposto vai, através de metodologia bibliográCca, rePetir sobre as tensões da experiência do Espírito e sobre a potencialidade da mística na promoção de uma vivência religiosa aberta ao diálogo com as várias espiritualidades que vão ganhando expressão na sociedade atual. ABSTRACT: For Christian tradition, mysticism is an experience of unity with God on the Holy Ghost, Holy Father’s messianic gift, offered to us by the resurrected Jesus Christ. An experience that is fundamentally freedom, according to Paul: “Now the Lord is the Spirit, and where the Spirit of the Lord is, there is freedom” (2 Cor 3,17). However, throughout church’s history, this freedom was for long considered a menace to Bible’s authority, to the dogma, to the ecclesiastic institution and even to the human spirit. Today, we see clearly that the mysticism, on the contrary, is vital to a well-founded experience of faith and at the same time it is open to alterity. The proposed work will, through the use of bibliography, reflect over the tensions of the Holy Ghost’s experience and also about mysticism’s potential in the promotion of a religious life opened to the dialog with several spiritualities that are gaining expression in society nowadays.
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Amstutz, John L. "Foursquare Missions: Doing More With Less." Pneuma 16, no. 1 (1994): 63–80. http://dx.doi.org/10.1163/157007494x00067.
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Abstract"Around the world with the Foursquare Gospel." With these words Aimee Semple McPherson focused the mission and message of the denomination her ministry spawned. The mission of world evangelization was birthed in the heart of this Canadian woman as a teenager. In 1910 at age 20, she, with her husband Robert Semple, went to China as missionaries. After less than a year of ministry Robert died of malaria and was buried in Hong Kong. Heartbroken, Aimee returned to the U.S., but her vision for world missions remained. God's people must be challenged with a vision for the lost, a vision for reaching those yet unreached. The vision was clear. And the message was equally clear. It was a message about Jesus Christ. This message was dramatically focused for Mrs. McPherson during a citywide evangelistic meeting in Oakland, California in 1922 as she was preaching from Ezekiel 1:10. In the faces of the four living creatures she saw a fourfold picture of Jesus Christ as Savior, Baptizer with the Holy Spirit, Healer and Coming King. This "Foursquare Gospel" was the good news that must be proclaimed around the world1
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Jaśkiewicz, Sylwester. "God’s Love in the Teaching of Cardinal Stefan Wyszyński." Teologia w Polsce 14, no. 2 (February 2, 2021): 29–47. http://dx.doi.org/10.31743/twp.2020.14.2.02.
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The article presents the subject of God’s love in Cardinal Wyszyński’s teaching. Primate Wyszyński puts God’s love at the very center of his theological thought. The theme of God’s love is discussed in seven sections: the first of them refers to the most famous words of Saint John’s “Deus Caritas est” (1 Jn 4:8,16), which are a short and brief definition of God; the second section develops Cardinal Wyszyński’s statement that there was a “time” in which only Love existed; the third section concerns the impartation of God’s love; fourth section describes the love of the Father; fifth section speaks of the greatest Love, which is the Incarnate Son of God, Jesus Christ; section six focuses on the Holy Spirit, who is the Spirit of Love; the last section speaks of Mary, Mother of Beautiful Love. The whole ends with the summary. In his teachings on the love of God, Cardinal Wyszyński started with the inner life of the Triune God, with the Person of the Father, and then focuses on the salvific mission of the Son of God and the sanctifying action of the Holy Spirit. In this way, he appreciates both the category of God the Father and God as a Father full of love.
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Mabe, P. Alex, and Michael Dawes. "When a Child Dies: The Impact of Being a Christian." Journal of Psychology and Theology 19, no. 4 (December 1991): 334–43. http://dx.doi.org/10.1177/009164719101900402.
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The death of a child is one of the most stressful events that a parent can experience. For a bereaved parent, the child's death represents an experience that involves separation and loss, feelings of failure and guilt, and an undermining of basic beliefs. Yet, for the Christian, it is suggested that five important sources of comfort are available to the bereaved parent: (a) faith in a good and powerful God, (b) knowledge of God's Word, (c) relationship with Jesus Christ, (d) an indwelling of the Holy Spirit, and (e) a fellowship of believers. Through these sources of comfort, a bereaved parent can profit by the Christian faith, although some potential risks in implementing the faith are present.
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McKenna, Mary Frances. "The Female Line in the Bible. Ratzinger’s Deepening of the Church’s Understanding of Tradition and Mary." Religions 11, no. 6 (June 23, 2020): 310. http://dx.doi.org/10.3390/rel11060310.
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This paper explores the female line in the Bible that Joseph Ratzinger identifies as running in parallel to, and being indispensable for, the male line in the Bible. This female line expands the understanding of Salvation History as described by Dei Verbum so that it runs not just from Adam through to Jesus, but also from Adam and Eve to Mary and Jesus, the final Adam. Ratzinger’s female line demonstrates that women are at the heart of God’s plan for humanity. I illustrate that this line is evident when Ratzinger’s method of biblical interpretation is applied to the women of Scripture. Its full potential comes into view through Ratzinger’s development of the Christian notion of person: Person as revealed by Jesus Christ is relatedness without reserve with God and is fully applicable to the human being through Christ. I argue that together, the male and female lines in the Bible form the human line in the Bible, in which the male line represents “the humanity”, every human being, while the female line represents the communal aspect of humanity. Moreover, I contend that Christianity’s notion of mother in relation to God (as Father, Son and Holy Spirit) should be understood through Mary’s response at the Annunciation. Mother in relation to God is to be understood through the Incarnation when Mary, as person, lived her life wholly in relation with and for God.
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Pradipta, Dio A. "PERISTIWA PENTAKOSTA DIPANDANG DARI PERSPEKTIF TEOLOGI YANG TRANSFORMATIF." Matheo : Jurnal Teologi/Kependetaan 10, no. 1 (July 24, 2020): 12–22. http://dx.doi.org/10.47562/matheo.v10i1.98.
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Abstract
The Pentecostal events that took place in the Acts 2, are believed to be the fulfillment of the prophecy of the prophet Joel (Joel 2: 28-32); at least, that is the Pentecostals’ perspective today. The problem that arises is that often the outpouring of the Holy Spirit is not seen as a precursor of change or transformation whether it is individual or ecclesiological (liturgical worship). People tend to ignore the contribution of Holy Spirit in the life of believers. The resurrection of Jesus Christ is indeed a very important event, but Pentecost is what drives the apostles to be witnesses of Christ. In this paper, we try to describe the impact of the outpouring of the Holy Spirit in Acts 2: 1-4 in two aspects namely the narrow (personal) aspect, and broad (ecclesiological) aspect. In a narrow aspect, Pentecost changes the lives of believers as empowerment for mission and the starting point for changing the character of believers in a positive direction. In a broad aspect, it turns out that the outpouring of the Holy Spirit also brought changes to the liturgy of the great worship that is seen today at Pentecostal vs. worship. non-Pentakota. Researchers argue, the striking difference is because the Pentecostals' response to the outpouring of the Holy Spirit itself is very accommodating and responsive. Pentecost worship is a worship that is sensitive to the empowerment of the Holy Spirit manifested in spiritual gifts. These spiritual gifts have a significant impact on communal growth.
Keywords: pentecost; transformation; ecclesiology; pneumatology; holy spirit
Abstrak
Peristiwa Pentakosta yang terjadi di Kisah Para Rasul pasal yang ke-2, diyakini sebagai penggenapan nubuatan nabi Yoel (Yl. 2:28-32); setidaknya, itulah perspektif kaum Pentakosta sekarang ini. Permasalahan yang timbul adalah seringkali pencurahan Roh Kudus tidak dipandang sebagai sebuah prekursor atas perubahan atau transformasi baik itu bersifat individu maupun secara eklesiologi (liturgi ibadah). Pemahaman yang terlalu kritosentris cenderung mengabaikan sumbangsih pneumatologis di dalam kehidupan orang percaya. Kebangkitan Yesus Kristus memang peristiwa yang sangat penting, tetapi Pentakosta yang mendorong para rasul menjadi saksi Kristus. Di tulisan ini, peneliti berusaha menggambarkan dampak pencurahan Roh Kudus di dalam Kisah Para Rasul 2:1-4 di dalam dua aspek yaitu aspek yang sempit (pribadi), dan aspek yang luas (eklesiologi). Dalam aspek sempit, Pentakosta mengubahkan kehidupan orang percaya sebagai pemberdayaan untuk misi serta titik tolak perubahan karakter orang percaya ke arah yang positif. Dalam aspek luas, ternyata pencurahan Roh Kudus juga membawa perubahan pada liturgi ibadah raya yang sebagaimana dilihat sekarang ini di ibadah Pentakosta vs. non-Pentaksota. Peneliti berargumen, perbedaan mencolok adalah karena respons umat Pentakosta terhadap peristiwa pencurahan Roh Kudus sendiri yang sangat akomodatif dan responsif. Ibadah Pentakosta merupakan sebuah ibadah yang peka terhadap pemberdayaan Roh Kudus yang termanifestasi dalam karunia-karunia roh. Karunia roh tersebut memiliki dampak yang signifikan terhadap pertumbuhan komunal.
Kata Kunci: pentakosta; transformasi; eklesiologi; pneumatologi; roh kudus
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Wulanata, Imanuel Adhitya. "Peran dan Karya Roh Kudus serta Implikasinya terhadap Pengembangan Pribadi dan Kualitas Pengajaran Guru Kristen [Roles and Work of the Holy Spirit and the Implications for the Personal Development and Teaching Quality of Christian Teachers]." Polyglot: Jurnal Ilmiah 14, no. 1 (January 30, 2018): 19. http://dx.doi.org/10.19166/pji.v14i1.326.
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<p class="Abstrak"><span>This paper discusses the role and work of the Holy Spirit and its implications for the personal development and the quality of teaching of Christian teachers in this era of globalization. The main task of a teacher in the context of Christian education is to help students to learn and know God in Jesus Christ and through His Word, and how they can develop and be like Christ in their daily lives. Therefore, it is important to understand the role and work of the Holy Spirit as the Spirit of Wisdom to help the Christian teacher distinguish between the real truth and the truth that is mere humanism. Thus, the teaching delivered by Christian teachers will not influence the students to do negative things after the class or course is finished, but will have a positive influence on the students’ spiritual development, character, intelligence, and behavior.</span></p><p class="Abstrak"><strong>BAHASA INDONESIA <strong>ABSTRAK</strong>:</strong> Tulisan ini bertujuan untuk membahas peran dan karya Roh Kudus serta impilikasinya terhadap pengembangan pribadi dan kualitas pengajaran guru Kristen di era globalisasi. Tugas utama seorang guru dalam konteks pendidikan Kristen adalah membantu para siswa untuk belajar mengenal Allah di dalam Yesus Kristus dan melalui firman-Nya tersebut, mereka dapat bertumbuh dan menjadi serupa dengan Kristus dalam kehidupan sehari-hari. Oleh sebab itu, penting sekali peran dan karya Roh Kudus sebagai Roh Hikmat untuk membantu guru Kristen membedakan antara kebenaran sejati dan kebenaran yang bersifat humanisme belaka. Dengan demikian, pengajaran yang disampaikan oleh guru Kristen tersebut tidak akan membawa para siswanya ke dalam hal-hal yang bersifat negatif pasca pengajaran, tetapi memberikan pengaruh positif terhadap perkembangan spiritual, karakter, intelegensi, dan perilaku mereka.</p>
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Andemicael, Awet Iassu. "Grace, Equity, Participation: The Economy of God in 2 Corinthians 8:8–15." Anglican Theological Review 98, no. 4 (September 2016): 621–38. http://dx.doi.org/10.1177/000332861609800402.
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This essay considers Paul's first-century “fundraising missive” in 2 Corinthians 8–9, focusing on 2 Corinthians 8:8–15. In it, Paul poses three hermeneutical puzzles around grace, equity, and participation that together establish the theological framework of his appeal and reveal the inner dynamics of the economy of God's kingdom. The Holy Spirit invites us into participation in the grace of our Lord Jesus Christ, which liberates us to be vulnerable enough to enter into the collective engagement that is inseparable from the common good. Within that community, the superabundance of God's grace enables us to “finish doing” what we have started (2 Cor. 8:11)—what has been started in us—by living fully into the transformative economy of God, who promises to make all things new.
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White, Peter, and Cornelius J. P. Niemandt. "Ghanaian Pentecostal Churches’ Mission Approaches." Journal of Pentecostal Theology 24, no. 2 (October 7, 2015): 241–69. http://dx.doi.org/10.1163/17455251-02402010.
Full textAbstract:
Mission is first and foremost about God and God’s historical redemptive initiative on behalf of creation. In this regard, the Third Lausanne Congress affirms that the Church is called to witness to Christ today by sharing in God’s mission of love through the transforming power of the Holy Spirit. The World Council of Churches states that ‘all Christians, churches and congregations are called to be vibrant messengers of the gospel of Jesus Christ’. How the Church participates in the mission of God is a question on which one should reflect. This article therefore discusses the mission approaches of Ghanaian Pentecostal churches. The article begins with a description of the Ghanaian mission strategic plan, their spiritual approach to mission, and then proceeds with other approaches in the light of Walls’ ‘five marks of mission’ (i.e. evangelism, discipleship, responding to the social needs of people through love, transforming the unjust structures of society, and safe-guarding the integrity of creation) and Krintzinger’s (and others’) holistic mission approach (i.e. kerygmatic, diaconal, fellowship, and liturgical). This article argues that mission should be approached with a careful strategy.
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Chang, Kuk Won. "Christianity and Conceptual Transformation." Journal of Interdisciplinary Studies 9, no. 1 (1997): 141–54. http://dx.doi.org/10.5840/jis199791/29.
Full textAbstract:
The modem age reflects a pluralistic mentality of norms and regularities assuming a dualistic polar character. Man lives in this dualistically conditioned time and space--topos gaios (earthly sphere). In ancient times, attempts were made to transcend this situation via distinct temple cultures involving colorful sacrificial systems. Eventually, there was a transition from empirical temple cultures to mental and metaphysical ones involving laws, norms, and ascetic practices. However, the human heart, the source of all contradictions and cravings, remained unchanged. There is a perennial impetus to overcome human bondage to all the laws of dualistic world structures and return to the original primeval state of the universe-topos ouranios (heavenly sphere). Yet there is no bridge between the earthly and heavenly spheres other than Jesus Christ Who was the first to proclaim the arrival of the Kingdom of Heaven. Christ removed the barrier between "above" and "below" by pacifying the wrath of the transcendent, and introducing the heavenly sphere to man whose heart is opened by the Holy Spirit and cleansed by grace. This represents Christianity's conceptual transformation.