Journal articles: 'Salvation Church'

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Montefiore, Hugh. "Salvation and the Church." Theology 91, no. 739 (January 1988): 43–46. http://dx.doi.org/10.1177/0040571x8809100107.

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Paločko, Štefan. "The Search for the Identity of the Church of Christ." E-Theologos. Theological revue of Greek Catholic Theological Faculty 3, no. 1 (April 1, 2012): 107–21. http://dx.doi.org/10.2478/v10154-012-0009-6.

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The Search for the Identity of the Church of Christ If we consider Christ to be the only Savior, then it is also necessary to find his Church, his mystical body, where the salvation of man is realized. After two thousand years of existence of Christendom, we can observe more than 25.000 different Christian communities that claim to be the Church founded by Christ, or to be the part of it. This paper brings a method of finding the Church founded by Jesus Christ for our salvation among many churches and Christian confessions that exist today.

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Walsh, Maureen L. "Re-imagining Redemption: Universal Salvation in the Theology of Julian of Norwich." Horizons 39, no. 2 (2012): 189–207. http://dx.doi.org/10.1017/s0360966900010677.

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ABSTRACTThe revelations Julian of Norwich received in 1373 provided her with unique insight that transformed her understanding of the Christian faith and prompted her to re-imagine traditional notions of sin, God's love, and salvation in new ways. Her re-interpretation of these doctrines causes great anxiety for Julian inasmuch as what she learned from her showings was at odds with church teachings, particularly her new understanding of God's plan of salvation for all humanity. I argue that Julian develops a theology of universal salvation characterized by an open understanding of who will participate in the salvation of Christ, and this openness places Julian in tenuous relationship with the church of her day. Ultimately, Julian's trust that “all will be well” allows her to push beyond the tension between her insight and church teachings, in effect challenging the official teaching of no salvation for those outside the church.

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Salamah Eka Susanti. "Konsep Keselamatan Dalam Al-Qur'an." HUMANISTIKA : Jurnal Keislaman 4, no. 2 (June 15, 2018): 185–97. http://dx.doi.org/10.36835/humanistika.v4i2.39.

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The doctrine of salvation is an important concept that is common to every religion. Therefore, each religion claims to be the savior (Salvator) for each of its followers. In Protestant Christianity for example, there is a doctrine known as "No Salvation Outside Christianity", beyond Christianity there is no salvation. Likewise in Catholic Christianity, adhering to, a doctrine that mentions "Extra Ecclesiam Nulla Salus", outside the church there is no salvation. For Judaizers, the doctrine of "The Chosen People" becomes their theological foundation that only Jews will gain salvation. Whereas in Islam itself, the theological argument of salvation as their own is based on the doctrine of ultimate cessionism (ie, Christianity and Judaism) remains valid before the coming of the new (Islamic) rule that replaces the old rule, the new rule by itself cancel the previous rule. This argument is based primarily on the verse (إن الد ين عند الله الاء سلام) .If historically examined, all religions without exception, both tertiary and non-theistic are born and have a claim to the truth about the assurance of salvation, whether expressed explicitly or implicitly. In other words, no religion does not have a doctrine of salvation because the claim of salvation is something that is already inherent in every religion.

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Baskoro, Paulus Kunto. "Teologi Kitab Kisah Para Rasul dan Sumbangannya dalam Pemahaman Sejarah Keselamatan." Jurnal Teologi (JUTEOLOG) 1, no. 1 (December 29, 2020): 15–35. http://dx.doi.org/10.52489/juteolog.v1i1.14.

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Salvation is a mighty work that Jesus did for all mankind. This is a serious problem for humans, namely the settlement of sins, which can also be explored from the Book of Acts. Yet many people feel that the Book of Acts is merely church history and does not have a strong contribution to the history of salvation. Based on the above facts, it is necessary to present the theologies in the Book of Acts and their contribution to the work of salvation for mankind. And the Book of Acts is also the starting point of a movement for God's church which is the basis of the gospel message to all people. Through the theological concepts that appear in the Book of Acts of the Apostles will be implemented for believers and the church today, so as to become a strong foundation for the movement of God's church in the work of the history of salvation until the end of time.

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Fitriani, Kristiana. "Eksplorasi Metode Penginjilan Gereja Bala Keselamatan Sebagai Model Untuk Menjangkau Suku Kaili Da’a Di Palu Sulawesi Tengah." Journal KERUSSO 4, no. 2 (September 25, 2019): 33–42. http://dx.doi.org/10.33856/kerusso.v4i2.111.

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The Kaili are a native of Palu - Central Sulawesi and are one of the target groups for sharing the gospel. According to observations and empirical data in the field, the Kaili tribe consists of three groups with a variety of cultures. The three groups are often referred to as the Da'a, the Ledo and the Tara. In terms of religion and belief, there are very striking differences. The Kaili Da'a are almost entirely Christian. The Kaili Ledo people, only a small proportion are Christians, some are Muslim and ethnic beliefs. The people of Kaili Tara are almost entirely Muslim, in fact almost none are Christians. The existence of the majority Christian Kaili Da'a is the success of the Salvation Army church in carrying out their mission to preach the Gospel. There are a number of principles, methods and approaches that have been carried out by the Salvation Army in this regard. This makes the Salvation Army the largest church in Palu, and has the most extensive service area compared to other churches. The number of small church opened up to the mountain peaks is evidence of the success of this church in carrying out world missions. An exploratory study of the evangelistic methods of a church that has proven successful in carrying out the mission of evangelism is very important. It is said so, because through this study one can learn how a church begins evangelistic activities, what methods it has used, what obstacles it has passed until the church has succeeded in preaching the gospel to a community group. Preaching the gospel for the Kaili tribe is something very important to do. In front of us there is still another group that has various similarities with Kaili Da'a people who do not know the gospel. The Kaili Tara people and some Kaili Ledo people also need to hear the gospel message. The success of the Salvation Army Church in reaching the Kaili Da'a will be a case study, especially for finding effective evangelistic patterns or methods for other Kaili tribes. The first step in this study was carried out by analyzing the Evangelical Church evangelistic model of the Kaili Da'a tribe. The results of the analysis of the model provide answers to the search for relevant methods to preach the gospel among other Kaili tribes who have not yet heard the gospel. Second, implement evangelistic strategies or patterns that are used to serve as models for evangelizing other Kaili tribal groups. It is hoped that someone or an evangelistic organization that will evangelize the Kaili tribe will not get too many difficulties, because there is already a model that can be used as a guide. The use of methods in scientific research is very important. Therefore, the writing of this scientific paper will use two methods. The two methods are: first, library research method. The procedure adopted in this case is by reading books or articles relating to evangelism by the Salvation Church, reading books written by experts regarding the topic of evangelistic service, and reading books directly related to the topic of discussion Second, field research methods. In this method will use participan obvervation procedures and interviews with people involved in Salvation Army church evangelism activities. In addition, by looking for reliable data regarding the results of evangelism conducted by the alvation Army stionnaires containing questions related to the topic of discussion will be distributed to Salvation Army church leaders and activists directly related to the evangelistic ministry and will be returned to the author for further processing. From the field research through the questionnaire it was concluded that the most instrumental aspect in evangelizing the Kaili Da'a tribe was through the visit of officers, then personal evangelism by the officers and also through the testimony of the Salvation Church. It is evident that the service of the officers has a very important role in evangelizing the Kaili tribe. That is why the author advised the Salvation Army to improve the quality of officers. Provisioning and training as well as increasing the resources of the officers should be carried out in a consistent and directed activity. In general, the authors see that the Salvation Army succeeded in introducing and guiding the Kaili Da'a community to accept the Lord Jesus as their personal Lord and Savior. Furthermore, the authors advise that these service activities be continued in a directed and consistent manner. In addition, pastoral care of the congregation that has accepted the Lord Jesus needs to be improved so that the congregation's understanding of Jesus grows and the Church becomes a strong believer in facing all the challenges of life.

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Amadi, Amadi. "Upacara Adat Basaru’ Sumangat dalam Konteks Batalah Tradisi Dayak Kanayatn dan Hubungannya dengan Liturgi Gerejani dalam Konteks Sakramen Pembaptisan." VOCAT: JURNAL PENDIDIKAN KATOLIK 1, no. 1 (January 29, 2021): 9–21. http://dx.doi.org/10.52075/vctjpk.v1i1.14.

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This research aims to find out the basic meaning of the traditional ritual of Basaru 'sumangat in the context of batalah for Dayak Kanayatn people, the meaning of baptized sacrament in the Catholic Church, the relationship between Adat basaru' sumangat in the context of Batalah Kanayatn traditions with baptized sacrament Catholic Church. Using a qualitative approach, data were obtained from the results of in-depth interviews which focused on the village of Nangka, Landak district. The results of the research analysis show that: First, the basic meaning of the Batalah tradition of the Kanayatn Dayak people in Nangka Village is a ceremony that allows a newborn to gain safety. According to Kanayat Dayak belief in Nangka Village by carrying out the batalah ceremony, all bad things in the baby's body are removed thanks to the prayers delivered by the panyangahatn priest to Jubata or God, and by carrying out this batalah ceremony the existence of a baby will be recognized in society. Second, the meaning of the batalah tradition is almost the same as the tradition of the baptismal ceremony in the Catholic Church, which focuses on the appreciation of union with Jesus Christ which leads to holiness and salvation. Third, the relationship between the basaru 'sumangat ceremony in the context of the Batalah Dayak Kanayatn tradition with the sacrament ceremony of baptism in the Catholic Church is the path of holiness to salvation and the initiation of salvation. The path of holiness to salvation means that the holiness received through baptism or through the bat ceremony brings a person to salvation. Whereas the initiation of salvation is intended as a process that initiates a person into belonging to those who have safety. Both as members of the community (in babies who are questioned) and as members of the Church (in people who are baptized).

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Walatka, Todd. "Church as Sacrament: Gutiérrez and Sobrino as Interpreters ofLumen Gentium." Horizons 42, no. 1 (May 21, 2015): 70–95. http://dx.doi.org/10.1017/hor.2015.45.

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Vatican II'sGaudium et Spes(GS) has had an unmistakable and demonstrable impact on Latin American liberation theology. Likewise, any sufficient account of the impact of GS on the wider church would need to attend to liberation theology. This article affirms this basic point, then explores the often-underappreciated relationship between liberation theology andLumen Gentium(LG).In particular, it investigates how Gustavo Gutiérrez and Jon Sobrino interpret a fundamental ecclesiological affirmation of LG: the church as a sacrament of salvation and unity. Gutiérrez's early work provides, and Sobrino deepens, the basic point that the church's work as a sacrament inherently demands an option for the poor. Rather than being simply part of its social teaching, this option is at the heart of the churchquachurch. It is essential both for an adequate interpretation of LG and for a church seeking to be a credible sign and effective instrument of salvation and unity in the world.

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Yarotskiy, Petro. "Ukrainian Greek Catholic Church as an Object of the Eastern Policy of the Vatican in the Context of Catholic-Orthodox Relations." Religious Freedom 1, no. 19 (August 30, 2016): 147–57. http://dx.doi.org/10.32420/rs.2016.19.1.955.

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Until the mid-twentieth century, the Catholic Church did not recognize the principle of religious freedom, and hence the freedom of conscience. That is why her attitude to other religions, especially Christian churches, was based on the ecclesial and soteriological exclusivism "Extra Ecclesiam Romanam nulla salus" - "Out of the Roman Church there is no salvation." The Second Vatican Council (1962-1965) approved the "Decree on Religious Freedom", which opened the way for dialogue with other religions and ecumenism with Christian churches, especially the Orthodox.

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Milanovic, Ljubomir. "The path to redemption: Reconsidering the role of the image of the virgin above the entrance to the church of the Virgin Hodegetria at the Pec Monastery." Zbornik radova Vizantoloskog instituta, no. 53 (2016): 237–54. http://dx.doi.org/10.2298/zrvi1653237m.

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The church complex of the monastery at Pec achieved its final form with the projects undertaken by archbishop Danilo II (1324-1337). He began with the church of the Virgin Hodegetria (circa 1330) that would house his tomb. His sarcophagus was placed in the northwestern corner of the church below the vault of a small, elongated space. A shared narthex was added to the three monastery churches included in the Pec complex in the early 1330s. The western fazade of the church of Hodegetria displays a monumental image of the Mother of God above the entrance that leads from the narthex to the interior. The iconography of the Virgin in Pec has been compared to that of the Virgin as the Fountain of Life as well as with that of the icon of the Mother of God Zoodochos Pege from the homonymous monastery in Constantinople. Such imagery was not, however, associated with the sacrament of baptism and its role in salvation and resurrection. This paper argues that a shared association with the rite of baptism links the image of the Virgin Mary with the funerary function of the church and the tomb of Danilo II, reflecting Danilo II?s personal concern with the Last Judgment and salvation.

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Petrov, George Daniel. "The relationship between the priesthood and the church from the perspective of unity." Technium Social Sciences Journal 22 (August 9, 2021): 812–18. http://dx.doi.org/10.47577/tssj.v22i1.4365.

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The Church is the extension of the resurrected body of the Son of God in history and in the believers as totality, believers that through baptism and chrismation become her living and active members. The relationship between the sacramental priesthood and the Church can only take place in perfect unity, the Church being absolutely necessary for salvation. Without the historical Church of Christ, namely the laboratory where salvation is being accomplished, humanity would remain subjected to sin and death, unable to know the perfection for which it has been created. Only by getting closer to Christ through the visible hand of the sacramental priesthood in the Church through the Holy Sacraments, the relationship between the Divine and humans acquires a different meaning, and humanity receives a meaning that goes beyond the materiality of the world.

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Lorrimar, Victoria. "Church and Christ in the Work of Stanley Hauerwas." Ecclesiology 11, no. 3 (October 16, 2015): 306–26. http://dx.doi.org/10.1163/17455316-01103004.

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Stanley Hauerwas has attracted much criticism for his ecclesiocentric approach to theology. As a result of his emphasis on the faithful practice of virtues in community for salvation, he has been accused of Pelagianism. He has also been charged with showing interest in Jesus primarily as an exemplar, rather than for himself. The adequacy of Hauerwas’ ecclesiology is tested here against its implications for Christology. Hauerwas conceives of Jesus primarily as the autobasileia, and emphasises the importance of his entire life and teachings in addition to his death and resurrection. Two questions concerning Hauerwas’ Christology are explored: (1) What did Christ achieve at the cross? (2) What constitutes salvation and how is it mediated to ensuing generations? This paper examines whether the church does indeed usurp the place of Christ in salvation in Hauerwas’ thought, as suggested by Healy.

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Hasiholan, Anggi Maringan, and Andreas Budi Setyobekti. "Ekstraksi Pemahaman Cyprianus tentang Extra Ecclesiam Nulla Salus bagi Gereja Pentakosta di Era Postmodern." KHARISMATA: Jurnal Teologi Pantekosta 4, no. 1 (July 31, 2021): 28–42. http://dx.doi.org/10.47167/kharis.v4i1.75.

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The postmodern era is closely related to pluralism and relativism. All are subject to this principle, including human salvation. Jesus, the only way of salvation, is not accepted absolutely, let alone the Extra Ecclesiam Nulla Salus principle (outside the church there is no salvation) which was coined by the church father Cyprian. This principle is considered too exclusive because it does not provide room for people outside the church to get salvation. In addition, this teaching was also declared null and void by the times. Is this true? That is why it is important to extract this Cyprian understanding that can be used as guidance for the Pente-costal church. The method used is descriptive qualitative with data collection techniques through library research. The data is then extracted and linked to the actions that have been carried out by the Pentecostal church or synod so far. The results of the study indicate that there is a close relationship between ecclesiology and Christology and soteriology. This principle also supports the authority and duty of the church in conveying salvation to men and maintaining pure teaching.AbstrakEra postmodern erat kaitannya dengan pluralisme dan relativisme. Semua dike-nakan prinsip ini, termasuk keselamatan manusia. Yesus satu-satunya jalan keselamatan saja tidak diterima secara absolute apalagi prinsip Extra Ecclesiam Nulla Salus (di luar gereja tidak ada keselamatan) yang dicetuskan oleh bapa gereja Cyprianus. Prinsip ini dianggap ter-lalu ekslusif karena tidak memberikan ruang bagi orang diluar gereja mendapatkan kese-lamatan. Selain itu ajaran ini juga dinyatakan batal oleh perkembangan zaman. Apakah benar demikian? Itu sebabnya, penting untuk mengekstraksi pemahaman Cyprianus ini yang dapat menjadi pegangan bagi gereja Pentakosta. Metode yang digunakan adalah kualitatif deskriptif dengan teknik pengumpulan data melalui studi keperpustakaan. Data selanjutnya diekstraksi dan dikaitkan dengan tindakan yang telah dilakukan oleh gereja atau sinode Pentakosta selama ini. Hasil penelitian menyatakan bahwa ada hubungan erat antara eklesiologi dengan kristologi dan soteriologi. Prinsip ini juga memberikan dukungan akan otoritas dan tugas gereja dalam menyampaikan keselamatan kepada manusia dan menjaga ajaran yang murni.

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Hart, Trevor. "Humankind in Christ and Christ in Humankind: Salvation as Participation in Our Substitute in the Theology of John Calvin." Scottish Journal of Theology 42, no. 1 (February 1989): 67–84. http://dx.doi.org/10.1017/s0036930600040539.

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The act of God in bringing salvation to the human race and summoning individuals into a community to serve him is due solely to the mercy and grace of God, mediated and manifested through Jesus Christ in his ministry, atoning death and rising again.1 This statement of belief, taken from the recently published ARCIC II document Salvation and the Church, is one to which Christians of most denominations could probably subscribe. Yet the very existence of the document is testimony to the fact that within the Christian Church there have been widely differing interpretations of the precise nature of salvation and its implications for humankind. At the time of the Reformation disagreement as to the theological import of terms such as ‘grace’, ‘justification’ and ‘sanctification’ was a major cause of division between Rome and the Protestant churches. Were they primarily to be given an objective or subjective, an extrinsic or intrinsic reference in relation to the believer? ARCIC II demonstrates that these are still live issues at the interface of ecumenical dialogue today, and must be resolved if real moves are to be made in the direction of Christian unity.

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Elstad, Hallgeir, and Per Arne Krumsvik. "The Salvation Army and the Norwegian Church Resistance." Kirchliche Zeitgeschichte 32, no. 2 (December 6, 2019): 379–404. http://dx.doi.org/10.13109/kize.2019.32.2.379.

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Peterson, M. K. "Salvation and Health: Why the Church Needs Psychotherapy." Christian Bioethics 17, no. 3 (December 1, 2011): 277–98. http://dx.doi.org/10.1093/cb/cbr023.

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Patey, Edward H. "Book Reviews : Is the Salvation Army a Church?" Expository Times 100, no. 10 (July 1989): 393. http://dx.doi.org/10.1177/001452468910001023.

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Terka, Mariusz. "O możliwości zbawienia poza Kościołem. Wybrane zagadnienia soteriologii św. Augustyna." Vox Patrum 62 (September 4, 2014): 511–39. http://dx.doi.org/10.31743/vp.3600.

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In Saint Augustine’s teaching, salvation is always an act of God’s grace given to man through the agency of Christ. For this reason, the space of granting this grace is the Church, understood as a component of the structure of totus Christus. The Bishop of Hippo stresses, therefore, the need for belonging to the Church and the importance of baptism in the sanctification and salvation of man, because good deeds done without God’s grace have no value deserving salvation. The Church is, above all, a spiritual community in which a factor decisive to man’s communication with God, besides God’s grace, is primarily the love of God; and what closes up the human heart to this grace is pride. Therefore, aside from the visible community of Christians, there are also those just, who are among the saved. They include also those, who cure the disease of pride with the love of other people and service for the common good.

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Spencer, Stephen. "Missional Identity of a Parish Church: A Case Study from the Church of England." Journal of Anglican Studies 11, no. 1 (August 20, 2012): 84–99. http://dx.doi.org/10.1017/s1740355312000186.

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AbstractThis essay draws on the typological framework of Stephen B. Bevans and Roger P. Schroeder in Constants in Context: A Theology of Mission for Today (Maryknoll, NY: Orbis Books, 2004), to analyse a case study church drawn from the Church of England. It investigates key elements of the theology and life of the church, in particular its implicit eschatology and understanding of salvation, and its approach to evangelism, to identify and establish which of Bevans and Schroeder's models it most closely expresses. This correlation is then used to draw out certain practical implications for the life of the church, most notably how it can more consistently and therefore with more integrity live out its inherent approach to mission. This shows the general practical usefulness of this methodology for other churches in different settings.

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Benitez, Siobhan. "Richness, Fatness, and Salvation: The Movement of the Holy Spirit in the Blessings of the Holy Oils and Consecration of the Chrism during the Chrism Mass." Horizons 46, no. 1 (April 17, 2019): 1–23. http://dx.doi.org/10.1017/hor.2019.1.

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During the Chrism Mass of Holy Thursday, when the oils of the sick and of the catechumens are blessed and the chrism is consecrated, the whole church assembles to celebrate these symbols of the human journey to God. That the oils and balsam used in the rite are derived from creation signifies the role of creation (specifically nonhuman creatures) in salvation. Indeed, the holy oils, fashioned from creation and blessed and consecrated before the whole church, are destined to mark and enable the journey of human beings toward union with God through the church. The consecration of the chrism is considered the foundation of all other blessings in the church, making it an appropriate lens to consider the relationship among creation, the church, and salvation. These prayers of blessing and consecration during the Chrism Mass indicate the movement of the Holy Spirit in creation, drawing human beings into heaven.

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VISSER, ARJAN DE. "Newbigin’s Missionary Ecclesiology." Unio Cum Christo 6, no. 1 (April 1, 2020): 229. http://dx.doi.org/10.35285/ucc6.1.2020.not2.

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Lesslie Newbigin Is An Inspirational Figure Whose Theological Legacy Should Be Considered Carefully. Using A New Book By Michael Goheen As Guideline (The Church And Its Vocation: Lesslie Newbigin’s Missionary Ecclesiology), This Article Focuses On Newbigin’s Views Regarding The Identity And Mandate Of The Church. Two Aspects Are Noted With Appreciation: Newbigin’s Defense Of The Uniqueness Of Christ And His Critique Of Western Culture. There Are Concerns, However, With Respect To Three Aspects Of Newbigin’s Ecclesiology: His Views Of Salvation, Election, And The Mandate Of The Church. The Common Thread In Newbigin’s Approach Appears To Be His Aversion And Over-reaction Against What He Deemed To Be An Individualistic View Of Salvation. KEYWORDS:

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Hema, T. Brigit, and D. Rani Mila. "Christianity In Kottar – A Study." Think India 22, no. 2 (October 31, 2019): 3266–69. http://dx.doi.org/10.26643/think-india.v22i2.9514.

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Christianity in Kottar is the history of Catholicism in the Diocese of Kottar. Christianity in this study area has many denominations such as Catholicism, the Church of South India and minor divisions such as Salvation Army and the Pentecostal churches. This study is limited to the history of Catholicism in the Diocese of Kottar

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Brinkman, Martien. "The Church as Sacrament of the Kingdom: A Reformed Commentary." Exchange 37, no. 4 (2008): 497–507. http://dx.doi.org/10.1163/157254308x340422.

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AbstractOne of the most promising aspects of the text of the third phase of the International Roman-Catholic-Reformed Dialogue might be the suggestion to reflect upon the idea of the church as 'sacrament of the kingdom' (no.231). In this contribution, I shall take up that suggestion and develop a fourfold approach of the sacraments in which the interconnectedness of church and kingdom plays a crucial role. I shall deal with the soteriological, the ecclesiological, the eschatological and the symbolic aspect respectively. Deliberately, I begin with the soteriological aspect because the first and main thing sacraments do is to point to our salvation. Salvation implies, however, a mediation of salvation and hence the ecclesiological aspect follows the soteriological aspect. The mediation of the church always points beyond itself to the kingdom of God. That is the eschatological aspect. And every reference to the eschaton always has the form of the symbol as the focal point of the 'already' and 'not yet' character of the kingdom of God. We label that as the symbolic aspect. My conclusion will be that the fruitfulness of the suggestion to speak about the church as 'sacrament of the kingdom' depends on the preparedness to reap the results of the ecumenical discussions since Vatican II.

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Johnson, Adam J. "Where Demons Fear to Tread." Journal of Reformed Theology 9, no. 1 (2015): 37–55. http://dx.doi.org/10.1163/15697312-00901001.

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This essay consolidates, organizes, and contributes to the reflections of theologians throughout the history of the church concerning the inestimable benefits received by the un-fallen angels from Christ’s atoning death and resurrection, that we might better understand how the blood of Christ reconciles all things in heaven to God (Col. 1:20). Specifically, I explore five different ways in which the un-fallen angels are affected by the saving work of Christ, both in terms of salvation from the effects of sin, and salvation as the fulfillment of their being, while briefly considering the implications thereof for the church.

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Lon, Yohanes S. "PROGRAM KPPK DI KEUSKUPAN RUTENG SEBAGAI UPAYA MENINGKATKAN KESADARAN PASUTRI AKAN HAKIKAT PERKAWINAN KATOLIK." Randang Tana - Jurnal Pengabdian Masyarakat 3, no. 1 (February 16, 2020): 1–13. http://dx.doi.org/10.36928/jrt.v3i1.292.

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For Catholics, marriage is a divine calling of God. Marriage is one of the seven sacraments within the Church. It is the symbol of the God’s salvation. Through marriage a husband and a wife can experience the salvation of God. Both of them also has functioned to reveal the God’s grace, salvation and blessings for each other. The Catholic Church also consider a family as a a mini or small church. A mommitment to marry in Catholic ways is beautiful but not an easy decision. A couple may face challenges and problems. In order to increase of the couples’ understanding of Catholic Marriage and to strengthen them to cope with various marrietal problems, the Local Catholic Church of Ruteng Diocese provides an Course on Preparation of Catholic Marriage to the future couples who want to marry in Catholic Church. This articles aims at describing on how the program is planned, implemented and the expected result after joinging the course. This program is a way to educate and to rise the awareness of the couple about the Catholic marriage. It is considered useful. However, it would be better if it is run in more professional way. Moreover, this program should be added with continous other activities such as pastoral of marriage and marriage counceling. It is also an urgent to have marriage crisis centre that helps the couples who have problems of marriage.

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Brinkman, M. E. "The church as sacrament of the kingdom - A reformed commentary." Verbum et Ecclesia 29, no. 2 (November 17, 2008): 308–19. http://dx.doi.org/10.4102/ve.v29i2.17.

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One of the most promising aspects of the text of the third phase of the International Roman-Catholic-Reformed Dialogue might be the suggestion to reflect upon the idea of the church as “sacrament of the kingdom”.In this contribution, written in honour of the ecclesiological work of Conrad Wethmar, I shall take up that suggestion and develop a fourfold approach of the sacraments in which the interconnectedness of church and kingdom plays a crucial role. I shall deal with the soteriological, the ecclesiological, the eschatological and the symbolic aspect respectively. Deliberately, I begin with the soteriological aspect because the first and main thing sacraments are doing, is pointing to our salvation. Salvation implies, however, a mediation of salvation and hence the ecclesiological aspect follows the soteriological aspect. The mediation of the church always points beyond itself to the kingdom of God. That is the eschatological aspect. And every reference to the eschaton always has the form of the symbol as the focal point of the “already” and “not yet” character of the kingdom of God. We label that as the symbolic aspect.My conclusion will be that the fruitfulness of the suggestion to speak about the church as “sacrament of the kingdom” depends on the preparedness to reap the results of the ecumenical discussions since Vatican II.

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Doucet-Battle, James. "Sweet Salvation: One Black Church, Diabetes Outreach, and Trust." Transforming Anthropology 24, no. 2 (September 23, 2016): 125–35. http://dx.doi.org/10.1111/traa.12073.

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Mveng, Engelbert, and A. Hastings. "Church and State in Concert for Liberation and Salvation." Mission Studies 2, no. 1 (1985): 33–38. http://dx.doi.org/10.1163/157338385x00052.

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Himes, Michael J. "Book Review: The Church: The Universal Sacrament of Salvation." Theological Studies 55, no. 4 (December 1994): 764–66. http://dx.doi.org/10.1177/004056399405500419.

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Mangina, Joseph L. "Bearing the Marks of Jesus: The Church in the Economy of Salvation in Barth and Hauerwas." Scottish Journal of Theology 52, no. 3 (August 1999): 269–305. http://dx.doi.org/10.1017/s0036930600050225.

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In Book IV of Calvin'sInstitutes, the ‘external means …by which God invites us into the society of Christ and holds us therein’ consists chiefly in ‘the true church, with which as mother of all the godly we must keep unity’. Like Luther, Calvin could speak ofmater ecclesiawith an unembarrassed reference to the visible, historical community of God's people. The rhetoric of ‘mother church’ did not long remain a part of Protestant sensibility. The Reformation principle of ‘Christ alone’ has often tended to undermine strong claims for the church; conversely, the critique of institutions has played a key role in the shaping of Protestant identity, at times seeming to be the verypointof the Reformation. The distinction assumes classic form in Friedrich Schleiermacher'sThe Christian Faith. Protestant Christianity, Schleiermacher writes, ‘makes the individual's relation to the church dependent on his relation to Christ’, whereas Catholicism ‘makes the individual's relation to Christ dependent on his relation to the church’. This intuition would seem to be confirmed by recent ecumenical dialogue, which has fastened on the church's role in salvation as the most likely candidate for a ‘basic difference’ between Catholicism and Protestantism. At the same time, important voices on both sides have been asking whether such a sharp distinction can or should be sustained.

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Fiddes, Paul S. "Versions of Ecclesiology." Ecclesiology 12, no. 3 (October 13, 2016): 331–53. http://dx.doi.org/10.1163/17455316-01203006.

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The recent book by Nicholas Healy, Hauerwas. A (very) critical introduction, charges that the centrality given to ecclesiology by Hauerwas unbalances theology in general, especially undermining doctrines of God and salvation, and ends with a Christology based on human experience akin to the thought of Schleiermacher. Healy adds that, ironically, an ethic supposedly characterized by the formation of character through practices does not lead to sufficient attention to the empirical church. The article proceeds to review two recent volumes of essays by Hauerwas, which he intends to be retrospective on his life’s work, and explores the extent to which they might provide a riposte to Healy’s criticisms, focusing especially on the themes of ‘the logic of believing’, story, church as ‘contrast-community’, grace and salvation, and the incompleteness of theology. The article urges that a more trinitarian ecclesiology than either writer offers can preserve the best insights of both, affirming Healy’s recognition of the blurring of boundaries between church and world, and Hauerwas’ stresses on covenantal partnership between God and church and the indispensable identity of the church.

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Sawyer, Kathryn Rose. "True Church, National Church, Minority Church: Episcopacy and Authority in the Restored Church of Ireland." Church History 85, no. 2 (May 27, 2016): 219–45. http://dx.doi.org/10.1017/s0009640716000408.

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The Church of Ireland in the later seventeenth century faced many challenges. After two decades of war and effective suppression, the church in 1660 had to reestablish itself as the national church of the kingdom of Ireland in the face of opposition from both Catholics and Dissenters, who together made up nearly ninety percent of the island's population. While recent scholarship has illuminated Irish protestantism as a social group during this period, the theology of the established church remains unexamined in its historical context. This article considers the theological arguments used by members of the church hierarchy in sermons and tracts written between 1660 and 1689 as they argued that the Church of Ireland was both a true apostolic church and best suited for the security and salvation of the people of Ireland. Attention to these concerns shows that the social and political realities of being a minority church compelled Irish churchmen to focus on basic arguments for an episcopal national establishment. It suggests that this focus on first principles allowed the church a certain amount of ecclesiological flexibility that helped it survive later turbulence such as the non-jurors controversy of 1689–1690 fairly intact.

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De Mey, Peter. "“A certain degree of unclarity” Observations on The Local and the Universal Dimensions of the Church from a Roman Catholic Perspective." Exchange 37, no. 4 (2008): 456–65. http://dx.doi.org/10.1163/157254308x340387.

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AbstractIn this assessment of The Local and the Universal Dimensions of the Church ecclesiological issues such as the relation between Church and Trinity, the sacramentality and the catholicity of the Church, the threefold ministry and the appeal to divine right are treated. The plea for an adequate parallelism in Church structures is investigated in dialogue with The Church as Konionia of Salvation (2005). The decision of this document to opt for the term 'intermediate level' because of its unclarity is positively welcomed.

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Porter, Lawrence B. "The Church: The Universal Sacrament of Salvation by Johann Auer, and: The Church, Community of Salvation: An Ecumenical Ecclesiology by George H. Tavard." Thomist: A Speculative Quarterly Review 59, no. 1 (1995): 140–45. http://dx.doi.org/10.1353/tho.1995.0051.

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Tan, Loe-Joo. "The Catholic theology of religions: a survey of pre-Vatican II and Conciliar attitudes towards other religions." Scottish Journal of Theology 67, no. 3 (June 26, 2014): 285–303. http://dx.doi.org/10.1017/s003693061400012x.

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AbstractThis article analyses the Catholic view of religions by examining its beginnings as a theology of salvation for non-believers summarised by the aphorism extra ecclesiam nulla salus. It notes that Catholic attempts to examine the capacity of religions per se in attaining salvation for their followers took place in the period before and during Vatican II when the church began assessing the non-Christian person not just as an isolated individual but also by taking into account her wider affiliations to a religious community. This analysis has revealed there were hermeneutical tensions within the church about whether the Council signified greater continuity or discontinuity with tradition, and consequently, similarly contrasting views about the extent to which it was willing to see other religions as holding salvific function to any extent. The survey has concluded that ultimately the Council chose to leave this question of the salvific function of other faiths open for further investigation, even though it displayed an unprecedented positive appreciation of them, contra some observers who have argued the church recognised the possibility of salvation for non-Christians through their own faiths. Nevertheless, the Second Vatican Council did affirm the significance of other religions as a preparation for the Gospel, as well as showed a movement beyond the pre-Conciliar notion of extra ecclesiam by granting the possibility of salvation for non-Christians, particularly those who are invincibly ignorant and who had striven to live an upright life by observing natural law. This implies that the next theological question on the agenda could be on the role and functions of these religions; i.e. are those people who are reckoned to be saved, saved through or despite their religions, and how is this salvation related to the church or to the work of Christ or both? Thus, the analysis provided in this theological-historical survey will serve to provide the backdrop for further discussions on post Conciliar developments within the Catholic theology of religions. Finally, an understanding of Catholic views towards other religions will also be illuminative for Protestantism as it seeks to advance its own theological understanding of world religions.

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Schuster, Jürgen. "Karl Hartenstein." Mission Studies 19, no. 1 (2002): 53–79. http://dx.doi.org/10.1163/157338302x00053.

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AbstractThis article is a study of the life of Karl Hartenstein (1894-1952) and his contribution to world mission. Three contributions of Hartenstein to mission theology are outlined, focusing on Hartenstein's approach to (1) the theology of religions and the missio Dei (missio), (2) ecumenism (unio), and (3) eschatology and suffering (passio). In the first place, Hartenstein's contribution to the theology of religions and the development of the idea of missio Dei was considerable. Regarding the former, his understanding of religions began with Barth's rejection of religion as unbelief, but was later modified to take, like Kraemer, a more dialectical stance in that religion was viewed both as a human attempt at self-salvation and as the human quest for divine salvation. Regarding the latter, Hartenstein coined the term in 1934. The expression shifted the emphasis away from an activist, church-centered understanding of mission to one that saw mission primarily as the action of God. But, unlike later developments of this theology, his understanding of the relationship between the missio Dei and the missio ecclesiae was always one of a close relationship. Second, Hartenstein was a strong supporter of the ecumenical unity of the church. His participation in Amsterdam in 1948 and his efforts to rebuild fellowship with the European churches after World War II must be seen together with the rejection of German nationalism through his strong support of the Confessing Church. Third, for Hartenstein the salvation-historical understanding of biblical theology was the key element for understanding mission. "Mission with a focus on the end" provided not only a correct understanding of mission, motivation for mission, and readiness for suffering; it also clarified the relationship between the missio Dei and the missio ecclesiae.

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Douglas, Kelly Brown. "Brief Introductions to Anglican Theology: Theological Method: Theological Methodology and the Jesus Movement through the Work of F. D. Maurice and Vida Scudder." Anglican Theological Review 102, no. 1 (December 2020): 7–30. http://dx.doi.org/10.1177/000332862010200102.

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The twenty-seventh Presiding Bishop of The Episcopal Church, Michael Curry, has called the church over which he presides to become a part of the Jesus Movement. This call raised eyebrows for some, who feared a turn toward a Protestant evangelical tradition reflected in the legacy of people like the eighteenth-century Anglican evangelist George Whitefield. Because the evangelical tradition emphasizes individual salvation, it easily lends itself to a lack of engagement in social justice issues. But this was not the intention of the Presiding Bishop, who urges the church toward the “beloved community.” This essay will examine The Episcopal Church's history of engagement with social justice in light of the theological methodology of F. D. Maurice and Vida Scudder, in an attempt to discern the theological failure that the historical lack of social justice leadership within The Episcopal Church reflects, and which necessitated the Presiding Bishop's call.

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Susanti, Aya. "Keselamatan Dalam Konsep Rasul Paulus." Integritas: Jurnal Teologi 1, no. 1 (June 27, 2019): 15–28. http://dx.doi.org/10.47628/ijt.v1i1.8.

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Salvation in the concept of the Apostle Paul is very worthy to be studied considering the Apostle Paul wrote the most books in the New Testament. In addition, the concept of salvation is a primary doctrine that becomes a dogmatic grip for the church of God. The author conducted a literature study from several relevant sources to discuss this topic. The author examines the view of salvation in general from the letter of the Apostle Paul and then ends more specifically according to Romans. The general letters written by Paul and especially the Romans indicate the Apostle Paul's concept of salvation is theomorphistic, departing from God, by God and for God. The concept is also in harmony with the contents of the Gospels and other books throughout the Bible

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Gorringe, Timothy. "Confession and Hope: Ekklesia’s Task in the Global Emergency." Religions 11, no. 2 (February 20, 2020): 97. http://dx.doi.org/10.3390/rel11020097.

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Humanity is currently faced with deadly dangers that could bring about the breakdown of civilization, and even the end of human life on earth in short order. The Marxist and Green thinker Rudolf Bahro spoke of a ‘logic of salvation’, which involved a return to the idea of God. Ekklesia arose as a witness to such a logic of salvation. It can be understood as a social movement, that sketches out a prefigurative politics that can then be realised. The contemporary church needs to recover this understanding, adopting climate change as a confessional issue that defines its common life. This could be part of a practical logic of salvation.

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Himka, John-Paul, Jarnes T. Flynn, and Jarnes Niessen. "Religious Compromise, Political Salvation: The Greek Catholic Church and Nation-building in Eastern Europe." Carl Beck Papers in Russian and East European Studies, no. 1003 (January 1, 1993): 71. http://dx.doi.org/10.5195/cbp.1993.54.

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The transformation of the former Soviet bloc has seen the resurrection of the Greek Catholic or Uniate Churches! of the Ukrainians, Belorussians, and Romanians, each of them ministering to a minority of the titular nation and concentrated in a particular region of the national territory. These churches had been suppressed in 1946-48 (and, in the case of Belorussia, in 1839) by church synods or decree, acts of dubious canonicity. The interests and confessional animus of the Orthodox bishops made possible their manipulation and complicity in these acts. Yet it was the Greek Catholics' contribution to national identity that caused the state to favor their suppression.' Religious and national motives were also present in the loyalty of millions to the illegal churches after their suppression and in their role in the revival of these peoples' national aspirations.

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Cranmer, Frank, and Tom Heffer. "Necessary to Salvation? The Canon Law of the Church of England and the Interpretation of Scripture." Ecclesiastical Law Journal 10, no. 2 (April 16, 2008): 137–60. http://dx.doi.org/10.1017/s0956618x08001154.

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The canon law of the Church of England begins from the assumption that scripture contains ‘all things necessary to salvation’ but the law makes little attempt to lay down rules for the way in which scripture should be interpreted. The authors attribute this reticence to the fact that, historically, adherents of the Church of England have been inclined to disagree about the nature both of ecclesiastical and of scriptural authority; and one of the functions of the Church's canon law has therefore been to hold together a wide spectrum of theological opinions. This comprehensiveness, however, causes strains within the wider Anglican Communion and may lead to difficulties of mutual comprehension in ecumenical conversations.

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Van Den Toren, Benno. "The Relationship between Christ and the Spirit in a Christian Theology of Religions." Missiology: An International Review 40, no. 3 (July 2012): 263–80. http://dx.doi.org/10.1177/009182961204000304.

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This article explores the recent turn in the theology of religions, visible in diverse quarters, to pneumatology as a way to foster a greater openness to the work of God the Holy Spirit in non-Christian religions. It gives particular attention to the work of Jacques Dupuis (Roman Catholic), George Khodr (Orthodox) and Clark Pinnock (Evangelical Protestant). It argues that recognition of the work of the Holy Spirit allows for an exploration of a variegated activity of God outside the boundaries of the church that cannot be reduced to his presence as Creator or as non-incarnate Word. It, therefore, also allows for dialogue in which commitment to God's supreme revelation in Christ can be combined with an openness to learn from other religious traditions. It does at the same time point to the need to frame the attention for the wider work of the Spirit in the context of the one plan of salvation of the triune God such as not to separate the “two hands of God.” It argues that the work of the Spirit outside the boundaries of the church remains directed to the eschatological salvation inaugurated by Christ and, therefore, also to the church as the “first fruits” of the eschaton and as the community where this salvation is proclaimed and embraced.

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Gorringe, Timothy. "Salvation by Bricks: Theological Reflections on the Planning Process." International Journal of Public Theology 2, no. 1 (2008): 98–118. http://dx.doi.org/10.1163/156973208x256466.

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AbstractThis article proposes that planning is driven by values. Since Christian doctrine implies values, theology has a prima facie interest in town planning. Seven marks of the church are proposed as criteria by which to measure planning proposals.

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Hesselgrave, David J. "Book Review: No Salvation outside the Church? A Critical Inquiry." Missiology: An International Review 22, no. 4 (October 1994): 521–22. http://dx.doi.org/10.1177/009182969402200415.

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Daneel, M. L. "AFRICAN INDEPENDENT CHURCH PNEUMATOLOGY AND THE SALVATION OF ALL CREATION." International Review of Mission 82, no. 326 (April 1993): 143–66. http://dx.doi.org/10.1111/j.1758-6631.1993.tb02659.x.

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Siniscalchi, Glenn B. "Thomas Aquinas, Natural Evil, and ‘Outside the Church, No Salvation’." Heythrop Journal 56, no. 1 (April 25, 2014): 76–86. http://dx.doi.org/10.1111/heyj.12145.

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Wood, Susan K. "Book Review: The Church, Community of Salvation: An Ecumenical Ecclesiology." Pro Ecclesia: A Journal of Catholic and Evangelical Theology 3, no. 3 (August 1994): 379–81. http://dx.doi.org/10.1177/106385129400300315.

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Merkle, Judith A. "Book Review: The Church, Community of Salvation: An Ecumenical Ecclesiology." Theological Studies 54, no. 3 (September 1993): 584–85. http://dx.doi.org/10.1177/004056399305400325.

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Polak, Mieczysław. "„Laboratorium dialogu” czyli o dialogowaniu w katechezie." Sympozjum XXIV, no. 2 (39) (2020): 39–50. http://dx.doi.org/10.4467/25443283sym.20.019.12950.

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„Laboratory for dialogue”, that is, dialogue in catechesis Dialogue is one of the fundamental human relationships. It is also of particular importance in the life of the Church. The article tries to answer the question whether catechesis is a space for dialogue. It first shows the dialogue of salvation as a relationship between God and man. Then it presents the relationship of the Church to the world, which is a relationship of dialogue. Since catechesis is at the service of God’s dialogue of salvation and is an ecclesial ministry, it is therefore also dialogical. There is, however, a specificity of this dialogue, which is based on the spirituality of dialogue. This vision of catechesis is contained in the new Vatican Directory for Catechesis, which describes it as a „laboratory for dialogue”.

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Johnson, David W. "The Artist Works the Gold: The Vision of Philip Schaff." Theology Today 50, no. 3 (October 1993): 409–16. http://dx.doi.org/10.1177/004057369305000307.

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“[I]f church history is a theological discipline, if somehow God is to be taken into account in the study of church history … the example of Schaff's work, with its emphasis upon the continuity of God's work throughout history, at least reminds us that, if there is any such thing as a ‘history of salvation,’ a heilsgeschichte, it must extend beyond the biblical period.”

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Journal articles on the topic 'Salvation Church'

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