Journal articles on the topic 'Christian life'
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O'Driscoll, Benet. "CHRISTIAN LIFE." New Blackfriars 21, no. 224 (June 28, 2008): 447–52. http://dx.doi.org/10.1111/j.1741-2005.1940.tb07769.x.
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Velu, R. "Christian’s struggle and Quest for Spiritualism in John Bunyan’s Pilgrims’ Progress." International Journal of English Literature and Social Sciences 8, no. 4 (2023): 070–72. http://dx.doi.org/10.22161/ijels.84.11.
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John Bunyan was longing for Religion. Author makes the use of Allegory as a literary device which gives him more space to explore his Didactic aims. This religious fiction has given as an autobiographical element. Christian is protagonist. Knowledge is gained through travel by portraying Christian and his companions learning from their mistakes. Whenever Christian puts up with problems and difficult, he prays God Christian carries load on his back. He goes the place where is fenced on both side with wall which is called ‘Salvation’. Christian’s Wife Christiana also struggles in the second part. Not only Christian in his life struggles to attain salvation, but also his wife comes across problems like her husband. She thinks that Christian goes over the river. Christiana tells to her four children about her father and his struggle. Children fall into tears. Christiana prepares to follow her husband. The life of Christian and his struggle is to attain salvation. Though he comes across many problem, he is stubborn his religious goal. He comes across many struggles. It powerfully expresses the truth that the present life is a kind of Pilgrimage. Jesus Christ liberates a sinner from the power of sin when a man shows life time faith and devotion to him. The path of the Christian life is riddled with many problems hurdles and Obstacles. Christian fights against evil powers and gets victory.
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Ansor, Muhammad, Ismail Fahmi Arrauf, and Yaser Amri. "Under The Shadow of Sharia: Christian Muslim Relations from Acehnese Christian Experience." KOMUNITAS: International Journal of Indonesian Society and Culture 8, no. 1 (February 18, 2016): 125–34. http://dx.doi.org/10.15294/komunitas.v8i1.4966.
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The implementation of sharia in Aceh has have given a complex impacts to several aspects of life of the Christian, economically, culturally, politically and any other aspects of social life. Unlike other Indonesian Christian in different parts of archipelago, the Christian women in Aceh are experiencing the life that regulated by the sharia. Based on the experience in Langsa, some of them (especially teachers, employee, and students) were appealed to wear headscarf (hijab) in their appearance in Islamic public sphere. Those who reside in Aceh Singkil experienced difficulties in establishing church, beyond any difficulties that experienced by Christians in other part of Indonesian region. However, in Southeast Aceh, the Christian live the life of religious harmony among the Muslim majority who implement the Islamic sharia. This article shows that strong encouragement among the Muslim circle to implementing Islamic sharia through political approach could generate difficulties to certain Christians, while to some others it doesn't give any significant negative impact. This article aims to highlight some issues that experienced by Christians who live amid the Muslim majority who implement Islamic sharia. Data were collected during ethnographical studies conducted in the year 2013-2015 in Langsa, Aceh Singkil and Southeast Aceh. Finally, this article proposes significant policy options for managing Muslim-Christian relations in Aceh, Indonesia. Education is crucial for promoting interreligious harmony, religious freedom, and respect for people of different traditions and religion.
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Reinke, Tony. "God, Technology, and the Christian Life." Perspectives on Science and Christian Faith 75, no. 1 (March 2023): 74–75. http://dx.doi.org/10.56315/pscf3-23reinke.
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GOD, TECHNOLOGY, AND THE CHRISTIAN LIFE by Tony Reinke. Wheaton, IL: Crossway, 2022. 320 pages. Paperback; $21.99. ISBN: 9781433578274. *The ASA has long opposed the myth that science and Christian faith are incompatible. Nevertheless, ASA members differ on all sorts of issues. With little consensus on biblical eschatology, the greatest differences may be on issues related to the future. If so, then Tony Reinke's God, Technology, and the Christian Life is sure to be thought provoking, for its focus is the ongoing explosion in scientific knowledge and its applications. *Reinke, a journalist and author of several books, is associated with John Piper and his Desiring God ministry. He adheres to Piper's Reformed theology and trademark "Christian hedonism," which holds that our chief end is to "glorify God by enjoying him forever." So Reinke is not only a Christian hedonist, but also a tech hedonist. Today's gadgets delight him, and he looks forward to more wonders in the future. Even so, Reinke's hopes are well placed; he is "optimistic--not optimistic in man, but in the God who governs every square inch of Silicon Valley" (p. 30), a statement that summarizes the entire book. *A concluding section explains the book's origins (pp. 303-4). To write an introduction for 12 Ways Your Phone Is Changing You, published in 2017, Reinke found it necessary to "catalog" his "meta convictions about human innovation." He went on to develop his convictions, revise and extend his catalog, do more research, and present his findings to several audiences, both in person and online. Finally, he assembled his lectures to produce this text. Unfortunately, it seems that this process left serious style problems. Individual chapters have a stand-alone quality, to the point they seem disconnected from the rest. Chapter-end summaries belabor the book's main points. Overall, the book's repetitive style obscures its connecting logic. *So what does the book argue? *In the Reformed tradition, Reinke seeks to develop a "biblical theology of technology" (p. 30). He begins with God's sovereignty in creation, and continues with God raising up image-bearers to explore nature and invent tools. Finally, Reinke argues that God stands over those that "wield" technology, for both good or evil; even their worst acts (e.g., the crucifixion of Christ) are "hacked" by God to achieve our redemption, which was planned "before the foundation of the world." Technology is a feature of history, but it does not drive it. Instead, history always unfolds in accordance with the divine will. *The book is organized around nine people, nine primary Bible passages, and twelve common myths about technology (pp. 25-29). Some subjects are predictable (e.g., Babel), but others are not, giving some depth to Reinke's analysis. Six chapters broadly address key questions: "What Is Technology?," "What Is God's Relationship to Technology?," "Where Do Our Technologies Come From?," "What Can Technology Never Accomplish?," "When Do Our Technologies End?," and "How Should We Use Technology Today?" In Reinke's repetitive style, chapters conclude with numbered lists of "Takeaways" that summarize, and sometimes extend, main points. *So, does Reinke succeed? Is his "biblical theology of technology" sound? Depending on their theological presuppositions, readers will judge differently. *Reformed readers, like me, will appreciate Reinke's emphasis on God's sovereignty. In this view, nature testifies to God's existence and wonderful character, and so does technology, its wonders rooted in the divine attributes, and produced by image bearers that reflect them. Tech demonstrates God's creation of both nature and human innovators, and it plays important roles in the plan of redemption, all to the glory of God. *Readers from other traditions will differ to the extent they look to human agency to shape history and the future. Surely, mature Christians understand salvation is based in God's grace, but then what? Christians should live out their faith, but to what extent do their choices matter? Ultimately, are God's promises fulfilled by him alone, or are they realized somehow through human action, including work in science and technology? In Alfred North Whitehead's process theology or Philip Hefner's created co-creator ideas, humanity achieves, to some degree, what God has promised in the eschaton. Indeed, such thinking is common among self-identified Christian transhumanists. *In Reinke's Reformed view, such hopes distract from life's purpose, our chief end: the glorification of God. Instead, dreams of human self-sufficiency tend toward idolatry. God, jealous for his own glory, has placed that goal beyond our reach, and in our rebellion against God, its relentless pursuit only displays our depravity. *Yes, but even this view calls for boundaries. Where does our misguided quest for self-sufficiency end, and where do warranted good works begin? Does not scripture authorize the development and use of technology to reduce suffering and to love our neighbors? To what extent can we delight in inventions without making them idols? *Unfortunately, Reinke does not answer these questions; quite the opposite. He criticizes Christians wrestling with such issues for using descriptive labels (e.g., scientism) because, in his view, they limit "thoughtful conversations on technology" (p. 29), yet he is unequivocal in opposing proclamation of a "Gospel of Technology" (pp. 163-73). But again, how should Christians find our limits under God's rule? This question seems less important to Reinke than simply believing God will make the most of whatever happens. *Yes, the final chapter highlights the necessity of wisdom in using technology, wisdom that is available from God alone. But does not God give insight to all people? May we reasonably view science and technology as evidence of common grace, but deny that common grace could affect how society organizes and operates? Reinke praises the Amish for making deliberate decisions regarding technology, suggesting that all Christians would do well to do the same, but what criteria should we choose? *Ultimately, Reinke leaves all the big questions to God. Confident in him, Christians should just do the best they can, and then be content with the results. They are, after all, ordained by God. Surely this is true to some extent, but this leaves Reinke's "biblical theology of technology" open to the classic criticism of Reformed thought: under its banner, Christians are not fully responsible for the results of their actions. *On this point, deep differences appear between Reinke and other Christian observers of technology development. For example, in A Christian Field Guide to Technology for Engineers and Designers, Ethan J. Brue, Derek C. Schuurman, and Steven H. VanderLeest argue that, compared with others, Christian innovators bear a greater responsibility than others. Informed by biblical ethics and wisdom, they must go beyond minimal success measures. Engineering leadership means faithful conformance to rules, and then some; supererogation is the requirement. But in the end, the message is the same: follow the rules--expressed in either policy or scripture--and the results will surely be good. Well, history reveals limits to that idea. And again, judgement is required. We must not only recognize that moral choices shape technology and its use, but also avoid an empty and uninformed tech moralism. *We might want clear lines separating good from evil in technology, but neither Reinke nor other Christian authors can supply them. But to be fair, to what extent do people note and observe the clear lines God gave us in the Ten Commandments, the Sermon on the Mount, and many other passages? Until we leave this troubled world, clearly, we must walk by faith, not sight. So, as we walk through our technoscience-saturated world, Reinke and other Christians with biblical views of technology serve the church well. Surely, many ASA members, from diverse theological traditions, will find God, Technology, and the Christian Life interesting--either stimulating or frustrating--as well as contributing to further explorations of technology in the light of scripture. *Reviewed by David C. Winyard Sr., Department of Engineering, Grace College & Seminary, Winona Lake, IN 46590.
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Salauwe, Irafanda. "PENTINGNYA MORALITAS BAGI KEHIDUPAN ORANG KRISTEN BERDASARKAN ULANGAN 24 :14-15." Sabda: Jurnal Teologi Kristen 3, no. 2 (December 28, 2022): 29–34. http://dx.doi.org/10.55097/sabda.v3i2.27.
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The importance of Morality for Christian life. In this article, the author talks about how to be a Christian with good morals, love others, and of course have an impact on the lives of the surrounding community. In this case, the author invites Christians not only to care about the people around them but how Christians care, embrace marginalized people who have nothing. Apart from that, as Christians, we must play an important role in the sense that we are to be examples for our neighbors. This study of Deuteronomy discusses how a Christian can love his fellow human beings. In this article, the author also uses the legal interpretation method. The research result of this article is a Christian who loves others and obeys God. Which of course is reflected in the life of these Christians. For this reason, every Christian must obey and follow the commands that God has given to His people. Because God sees the obedience of each person in maintaining his covenant with God.
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Gomes, Jean Francesco A. L. "On Christian Engagement with Digital Technologies: A Reformed Perspective." Unio Cum Christo 7, no. 1 (April 1, 2021): 43. http://dx.doi.org/10.35285/ucc7.1.2021.art3.
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This essay proposes that the Reformed theology of ordinary life has promising principles that can be applied to the recent challenges of the digital age. It first examines how contemporary scholars have grappled with the challenges posed by virtual life, highlighting their Advantages and disadvantages. Then, it suggests that the Reformed attitude for sanctifying ordinary life leads Christians inevitably to embrace discipline in their use of technology. The author recommends digital resistance and digital intentionality as judicious parameters for Christian engagement in a digital age. KEYWORDS: Theology of common life, Christian vocation, technology, digital technologies, Christian life, Reformed worldview
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Arrington, Aminta. "Reimagining Discipleship: The Lisu Life–Rhythm of Shared Christian Practices." International Bulletin of Mission Research 42, no. 3 (January 8, 2018): 220–28. http://dx.doi.org/10.1177/2396939317750550.
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The Lisu people of southwest China have reimagined Christian discipleship to emphasize various shared practices. Lisu Christian practices, such as singing hymns together, attending Christian festivals, abstaining from smoking and drinking alcohol, interceding for one another in prayer, and greeting one another with the traditional salutation and handshake, are less personal and more communal, less inward and more outward, less emotional and more embodied. Embedded in every practice are meaning, significance, and worldview; the practices are not empty. This article shows how Lisu Christians have transformed their faith into a life rhythm of practice–oriented discipleship appropriate for the agrarian context of this communal people.
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Otto, Jennifer. "“We Slay Demons”: Moral Progress and Origen's Pacifism." Church History 92, no. 2 (June 2023): 251–68. http://dx.doi.org/10.1017/s0009640723001385.
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This article evaluates Origen's criticism of Christian participation in the Roman army in relation to two prominent themes in his writings: the moral progress of the Christian and the role of demons in God's providence. I argue that, for Origen, to be a Christian is to be a soldier, albeit one whose adversaries are not human combatants, but the Devil and his angels. The battle is won when Christians refrain from sinning, attaining moral perfection through their study of the scriptures, and adoption of ascetic practices. By avoiding the physical battlefield, Christians remain unsullied by the passions that inflame the soldier, enabling them to fight demons more effectively. But this spiritual combat is not without risks to the physical body. As Origen's Exhortation to Martyrdom attests, execution could be the providentially ordered outcome of a Christian's combat against demons. Origen presents the violent persecution of Christians as consistent with divine providence and martyrdom as a gift of God to the church. His opposition to Christian military participation is rooted neither in a wholesale rejection of warfare nor a deep respect for embodied life, but in his concern for human moral progress—progress that could be advanced by providentially sanctioned violence.
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Healy, Nicholas M. "Thomas Aquinas and Karl Barth on the Christian life: similarity and differences." Scottish Journal of Theology 69, no. 3 (July 26, 2016): 251–66. http://dx.doi.org/10.1017/s0036930616000272.
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AbstractAquinas and Barth both describe the Christian life in light of who God is and how God acts, rather than with a primary concern for morality or apologetics. They differ in that Aquinas describes a single, essentially monastic, and normative form of discipleship that, because it cannot be taken up by most Christians, issues in practice in a two-tier conception of the Christian life. By contrast, Barth's account of vocation individualises the call to each Christian so that it is possible for everyone to lead the Christian life equally well yet in very diverse ways. For this reason, and because our true relation to God is hidden, even to ourselves, we may conclude that it is dangerous to make negative judgement as to anyone's standing before God – and therefore their relative standing in the church, too – based upon a view of the normative form of the Christian life.
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Erickson, Matthew. "Time to Live: Christian Formation through the Christian Year." Journal of Spiritual Formation and Soul Care 12, no. 1 (November 14, 2018): 25–33. http://dx.doi.org/10.1177/1939790918805430.
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This article examines the role of the Christian, or liturgical, year as one of the simplest yet most powerful ways of spiritually forming people, both individually and corporately, to become more like Jesus. Many Christians and churches are subtly shaped more by the time structures of the average work week or cultural holidays than the life of Christ or the church. The tendency to address individual spiritual formation focuses largely on cognitivist approaches to change or individual formative practices. However, the author explores several ways in which the Christian year offers a wholistic approach to life formation through the steady, time-bound patterns of the Christian year. Engaging both the conscious and unconscious self in cognitive practices and steady habits, both the individual Christian and local congregations are trained toward Christlikeness.
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Galvin, John P. "“I Believe...in Jesus Christ, His Only Son, Our Lord”." Interpretation: A Journal of Bible and Theology 50, no. 4 (October 1996): 373–82. http://dx.doi.org/10.1177/002096439605000404.
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Christians recognize that the earthly Jesus can never be captured fully by historical scholarship. They recognize as well that Christian faith is not based on historical reconstructions. These recognitions notwith-standing, Christians insist that some elements of Jesus' life, which are open to historical research, are of central concern to Christian faith.
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Grimm, Tammie Marie. "Ordinary, Everyday Discipleship: Banding Together for Faithful Living at Home, Work, and in the World." Christian Education Journal: Research on Educational Ministry 17, no. 2 (April 28, 2020): 347–59. http://dx.doi.org/10.1177/0739891320919418.
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The rediscovery of the church calendar, specifically Ordinary time and the daily office in popular Christian publishing, prompts the recovery of the whole of everyday life as integral to Christian discipleship. This paper considers how intentional Christian community in the spirit of the eighteenth-century Methodists that leverages insights from transformational learning theory offers contemporary Christians an opportunity for considering the small moments of everyday as important to faithful Christian discipleship.
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Nguyen, Quang Hung, Nikolay N. Kosarenko, Elmira R. Khairullina, and Olga V. Popova. "The Relationship between the State and the Catholic Church in Postcolonial Vietnam: The Case of Christian Village of Phung Khoang." Bogoslovni vestnik 79, no. 2 (2019): 521–33. http://dx.doi.org/10.34291/bv2019/02/nguyen.
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Christian missionaries found Vietnam a spiritual country, and many Vietnamese converted to Christianity. On the other hand, during history, the Christian religious identity has brought various tensions due to the issues of colonialism, nationalism, and communism. Most Vietnamese Christians lived in pure Christian villages (lang cong giao toan tong) or mixed villages with Christians accounting for about a half of the population (lang cong giao xoi do). They have played an important role in the social, economic and cultural life of these villages. This article presents the historical background of a mixed village called Phung Khoang, contrasting the Christian vs. non-Christian cultural-religious views, and then discussing both the collaboration and tension played out over various historical periods.
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Tinambunan, Edison R. L. "Awal Moral Kristiani." Studia Philosophica et Theologica 19, no. 1 (December 11, 2019): 98–114. http://dx.doi.org/10.35312/spet.v19i1.90.
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The development of Christian morality takes a long journey which was started when the Church was born. There were many typical moral cases faced by the Church at each period of time. From one period to another one, moralists came out to solve the cases by giving the right assessment according to the Church’s way of life. A period which was well-known in the journey of Christian morality is the period of the Fathers of the Church. The principle of Christian morality is love which is based on the Gospel and the commandment of Jesus Christ. This was documented in Didache which was used by the Christians at that time. It was the principal moral document of early Christianity. In the development, it was then added by other principals: freedom and justice which were applied in the Christian life. The three principals (love, freedom and justice) formed Christian attitude in respecting other Christians and all people which is applied perfectly by Augustine. The following development of Christian morality was the development of the practice and the profound of what had been laid down before by the Fathers of the Church, with addition of the figure which is excelling in the life as Job, who had been interpreted by Gregory the Great. This writing is ended at this point, because the research is limited from the beginning up to the first development of Christian morality during the period of the Fathers of the Church.
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Sidianto, Daniel, Yanto Paulus Hermanto, and Julia Tanama. "Bisnis Peralatan Sembahyang Ditinjau Dari Etika Kristen." Manna Rafflesia 9, no. 1 (October 31, 2022): 154–67. http://dx.doi.org/10.38091/man_raf.v9i1.279.
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There are several business sectors that disturb the tranquility of Christian life, types of business: producers of prayer paper, producers of hio or incense to hold ritual worship of gods, the making of statues of gods of worship. If the businessman is a non-Christian then it will certainly not cause problems, but if the businessman is a Christian then bring him into a dilemmatic state. What is the attitude of Christians towards life for this business of prayer equipment. First, it is indicated the problem of how the character of Christian businessmen is viewed from Christian Ethics. Christian business ethics in highlighting all business activities of Christians, including the production of prayer equipment should also be reviewed from the basis of devotion. The basis of devotion from biblical excavation in the context of devotion to mammon or to God is the basis for important considerations for Christians in conducting these business activities. Second, it is indicated that the problem of whether the business engaged in by Christians who produce prayer equipment fulfills the Great Commission of the Lord Jesus. The business of prayer equipment if it is a contextualization of the gospel into the business area that is a means of preaching the gospel, it will be a separate consideration, because in the business the prayer equipment becomes a forum for the implementation of the great Commission. Which resulted in the conclusion of the study answering the study regarding the title of this study.
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Nazara, Zuniasa. "Peranan Etika Kristen Dalam Membangun Pranikah Yang Kudus Bagi Remaja Kristen." Ra'ah: Journal of Pastoral Counseling 1, no. 1 (June 13, 2021): 29–34. http://dx.doi.org/10.52960/r.v1i1.47.
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Ethics are matters relating to the principles, morals, decency, inner feelings and tendencies of the human heart that are formed in the human environment itself. Christian ethics is based more on the teachings of the Lord Jesus Christ who is an example and role model in life. Christian ethics is a response to divine grace. Christian ethics does not only talk about spiritual and church matters but also worldly matters. The sources of Christian Ethics are the Bible, God. Jesus Christ. The purpose of Christian ethics is to determine what is appropriate and inappropriate for Christians to do both in relationships, dating and determining the direction of life. Christian ethics plays a role in how Christian youth build a holy premarital and the role of parents and the church in building the lives of teenagers when building a premarital relationship or establishing relationships between them.
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DeForest, Dallas. "Between Ideology and Social Practice: Baths and Bathing in Christian Communities in Late Antiquity." Journal of Ancient History 6, no. 1 (June 4, 2018): 136–65. http://dx.doi.org/10.1515/jah-2017-0025.
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AbstractScholars of Late Antiquity have explored rhetorical constructions of the Christian life from many different angles, yet they have not done so in the context of public bathing culture. This article explores the polyvalent ways in which baths and bathing culture were used in rhetorical constructions of the Christian life in Late Antiquity, and how, in turn, this discourse structured Christian communities ideologically and affected the attitudes and practices of the laity. Since bathing culture was intimately associated with the Roman body, self, and personal appearance, it was implicated in rigorist Christian discourse quite commonly. Ultimately, this article demonstrates that Late Antique Christians, especially rigorists, wrote about baths and bathing because it was an important element in constructing a framework for an idealized Christian life and maintaining meaningful divisions within the Christian oikoumene based on ascetic practices and spirituality. But these writings should not be taken as an accurate reflection of social practice or mentalities concerning bathing in Late Antiquity, although certain changes, which reflect the importance of the ideal among the laity, are notable. In the end, Late Antique Christians emerge here as quite Roman in the manner in which they cared for their bodies, personal appearance, and health. And public bathing culture allows us to glimpse the rich social mosaic of Late Antiquity vividly.
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Schuurman, Douglas. "Vocation, Christendom, and Public Life: A Reformed Assessment of Yoder's Anabaptist Critique of Christendom." Journal of Reformed Theology 1, no. 3 (2007): 247–71. http://dx.doi.org/10.1163/156973107x247837.
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AbstractIn this article I reflect upon the implications of Christendom for Christian vocation. It begins by describing the condition of Christendom in the United States. Then it traces John Howard Yoder's critique of Christendom. Finally, it assesses Yoder's critique with a view to a revised understanding of the public vocation of the Christian in a post-Christendom USA. Part of that assessment involves distinguishing three forms of Christendom: state-enforced Christendom, voluntary cultural Christendom, and Christian culture within the church as minority community of obedient witness. I propose that Reformed vocation should join embrace Yoder's rejection of state-enforced Christendom and affirm his call to develop Christian culture as a minority community. But unlike Yoder Reformed vocation requires Christians, where possible, to work toward voluntary Christendom in the broader society.
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Stern, Sacha. "Christian Calendars in Medieval Hebrew Manuscripts." Medieval Encounters 22, no. 1-3 (May 23, 2016): 236–65. http://dx.doi.org/10.1163/15700674-12342223.
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The phenomenon of Christian calendars in Hebrew has largely been ignored in modern scholarship; yet it points to an important dimension of Jewish-Christian relations, and more specifically Jewish attitudes towards Christianity, in late medieval northern Europe. It is also evidence of transfer of religious knowledge between Christians and Jews, because the Hebrew texts closely replicate, in contents as well as in layout and presentation, the Latin liturgical calendars, which in many cases the Hebrew scribes must have used directly as base texts. Knowledge of the Christian calendar was essential to Jews for dating documents, especially (but not exclusively) those intended for Christians, for understanding dates in documents, for scheduling business or other meetings with Christians, and in short, for effectively coordinating their socio-economic activities with the rhythms and structure of Christian medieval life.
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Wiwinen Wiwinen. "Makna Teologis Memberi Persembahan Perpuluhan Dalam Perjanjian Lama." Jurnal Pendidikan Agama dan Teologi 1, no. 2 (May 11, 2023): 10–18. http://dx.doi.org/10.59581/jpat-widyakarya.v1i2.231.
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There is no denying that it is one measure of the Christian's relationship with God. Personal finances, especially in terms of giving and keeping a tithe tax offering. Tithing is an important issue in Christian finance. Some believe that this is a tax to God for a happy life. Despite life's difficulties. Some people do not pay tithing. unmanageable income. In fact, there are things that we cannot give. Because he enjoys spending too much money on his life. Also, some Christians tithe eagerly, but for no apparent reason. Because that's what the church and family taught me since I was little.
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BUGIULESCU, Marin. "CHRISTIAN ASCESIS: THE AXIS OF HARMONY OF SPIRITUAL LIFE." International Multidisciplinary Scientific Conference on the Dialogue between Sciences & Arts, Religion & Education 4, no. 1 (December 7, 2020): 45–49. http://dx.doi.org/10.26520/mcdsare.2020.4.45-49.
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This article presents a very important topic that aims at the balance of the spiritual life, namely asceticism. Asceticism is the state developed by the divine energies that sustain man's spiritual progress. A believer, the more he practices on the path of doing good, the better and more virtuous he will become. The more he seeks to eliminate sin from his being, the purer and godlier he will become. This exercise is called in spiritual language: asceticism. Man is a reality of divine harmony, but we must keep in mind that this gracious presence cannot be expressed conceptually because it belongs to a transcendental, metaphysical reality. Therefore, Christian asceticism refers to the acquisition and perfection of life in Christ. In this endeavor man is not left alone. God's grace helps him to achieve the state of holiness, of perfection
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Johnson, Kathryn L. "Christian Life is Life in the Church." Ecumenical Review 59, no. 4 (October 2007): 514–18. http://dx.doi.org/10.1111/j.1758-6623.2007.tb00655.x.
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Knuths, Elliot Jon. "A Problem for Christian Materialism." European Journal for Philosophy of Religion 10, no. 3 (September 17, 2018): 205–13. http://dx.doi.org/10.24204/ejpr.v10i3.2631.
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This piece raises a new challenge for Christian materialist accounts of human persons. Revisiting one of the perennial challenges for Christian materialism, explaining the metaphysical compatibility of resurrection and the life everlasting with materialist metaphysics, I argue that resuscitation phenomena reported in scripture undermine van Inwagen’s and Zimmerman’s attempts to reconcile resurrection and materialism. Although this challenge to Christian materialism is not insurmountable, it provides good reason to reject several of the most serious Christian materialist projects and offers a reason for Christians to consider alternatives to materialism.
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Palliparambil Joseph, Alexander. "DE AGONE CHRISTIANO. A project of Christian life in contrast with Manichaeism, IIº." Estudio Agustiniano 50, no. 1 (September 4, 2021): 5–59. http://dx.doi.org/10.53111/estagus.v50i1.135.
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This study brings to light a facet of De agone christiano (St Augustine, 396), which was hardly treated in the previous studies: its anti-Manichean feature. The recent Manichean studies permit to understand better the combat element present in their cosmology and ethics; this, on the other hand, helps us to understand how Augustine makes capital of it to contradict the Manichean combat in order to offer an alternative Christian combat of life based on the Gospel essence of Charity, applicable to the Christian life even today.
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Gärtner, Claudia. "The Monastic Cell as Utopian Niche: The Contribution of Religious Niches to Socio-Ecological Transformation." Utopian Studies 35, no. 1 (March 2024): 67–82. http://dx.doi.org/10.5325/utopianstudies.35.1.0067.
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ABSTRACT This article explores the extent to which Christian traditions, especially the monastic way of life, possess a transformative potential toward a socio-ecological society. Christian ideas are not unbroken utopias, but they possess an eschatological proviso based on God’s otherness. Neither is monastic life a prefiguration of the Kingdom of God, nor do Christians or the Church prefigure a heavenly society, but Christian action and religious communities can be regarded as forms of refigurative practice, which can fail again and again without losing hope. This article describes the relationship between niche and transformation, between monastic cell and utopia, as such a refigurative practice.
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Supriadi, Made Nopen, Daniel Sarwono, and Estherlina Maria Ayawaila. "Kajian Analisis Deskriptif Prinsip Spiritualitas Zakharia Sebagai Upaya Pembaharuan Formasi Rohani Kristen Masa Kini." Manna Rafflesia 7, no. 2 (April 30, 2021): 189–209. http://dx.doi.org/10.38091/man_raf.v7i2.131.
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This paper is a phenomenological descriptive analysis of the living conditions of Christians today. The author found several problems in the life of Christian spirituality today, namely: the failure of Christians to reflect on their spirituality by their religious positions, the emergence of an apathetic attitude to show a good spiritual life due to an experience of failure, a lack of practical implementation of the values of spirituality that are understood, the life of spirituality. without obedience and the presence of a center of non-biblical spirituality in the Christian life. The writer observes this problem as a problem in building the spiritual formation of Christianity today. This problem the writer observed was also experienced by Zacharias, but the Bible provides the fact that Zacharias was able to overcome these problems. Thus this paper refers to the principle of Zacharias spirituality in answering this problem. Hopefully this article adds insight and provides answers to the lives of Christians today.
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Schwartz, James E. "Christians Teaching in the Public Schools: What are Some Options?" Journal of Education and Christian Belief 2, no. 1 (March 1998): 53–64. http://dx.doi.org/10.1177/205699719800200107.
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How can Christians who are teachers in government-sponsored schools in the USA live a life of faith within the constraints of the First Amendment? Three options are presented: agent for enculturation, Christian advocate / evangelist and Golden Rule truth-seeker. The assumptions, strengths and weaknesses of each of these options are discussed. The third option blends the best aspects of the first two and offers the best hope for authentically living the Christian life in the public school setting.
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Artemi, Eirini. "Vicious and Good/Virtuous Relationships in the Teachings of the Church Fathers." European Scientific Journal, ESJ 18, no. 13 (April 30, 2022): 1. http://dx.doi.org/10.19044/esj.2022.v18n13p1.
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Christ brought a rebellion to human life according to religious and ethical orders. Christians should put these orders into practice in their daily life. Christian ethics emphasized that morality should unite with Christ and Church's sacred mysteries, otherwise it was not worthy. The central feature of Byzantine culture was Orthodox Christianity. Christian Ethics in the Byzantine Empire was not a systematic philosophical discipline but an occasional response to particular problems posed in everyday life or interpreting the Scripture. The Christian law and the Church commandments were set within the context of devotion to God but were deontological standards defining what this morality was. The highest ethical duty of a Christian was the same as the greatest commandment: love God and love your neighbor. In this paper, we are going to search for vicious and good/virtuous relationships in the teachings of the Church Fathers based on the social structure and gender relations in the Byzantine state and mainly on spouses' relations. Which was the attitude of the Church Fathers to the specific topic in the Byzantine era? Did they dare to criticize vicious actions among people like adultery, homosexuality, prostitution, and concubinage? Which was their influence on the laws of the Byzantine Empire about the status of marriage? How did they present the virtuous relations as religious attitudes against vicious actions which help the social life of married and unmarried Christians and their sexual life?
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Cook, Rob. "Would the discovery of alien life prove theologically embarrassing? A response to Paul Davies." Evangelical Quarterly 84, no. 2 (April 30, 2012): 139–54. http://dx.doi.org/10.1163/27725472-08402004.
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Beginning by describing and assessing Paul Davies’ religious views this paper seeks to contest his claim that the Christian worldview would find it difficult to accommodate the discovery of life elsewhere in the universe. Using the resources of the Christian theology of religions, the various available strategies for deciding how God could bring salvation to ensouled extraterrestrials is discussed to counter Davies’ charge of confusion amongst Christians on this matter. Finally, the author’s preferred approach based on the notion of the cosmic Logos is advanced.
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Reni Marlince Adang and Abad Jaya Zega. "Pentingnya “Kasih” dalam Surat 1 Yohanes: Tafsiran terhadap Kasih Agape." PROSIDING SEMINAR NASIONAL PENDIDIKAN DAN AGAMA 4, no. 2 (October 27, 2023): 94–102. http://dx.doi.org/10.55606/semnaspa.v4i2.1161.
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This article examines the central role and importance of “love” in 1 John, with a particular focus on the concept of agape love. This letter is one of the writings in the New Testament which raises the theme of love in the context of Christians' relationship with God and each other. In this commentary, we explain the meaning, characteristics, and implications of agape love found in 1 John. This research aims to reveal that agape love is not only the foundation of Christian faith, but also plays an important role in shaping the character and ethics of Christian life. We will present key quotes from 1 John that illustrate the message of agape love and discuss how these principles can be applied in contemporary Christian life. The results of this research can provide a deeper understanding of the meaning and value of agape love in the context of this letter and inspire thinking about how to live it in everyday life as a Christian.
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Angin, Yakub Hendrawan Perangin, and Tri Astuti Yeniretnowati Yeniretnowati. "DESKRIPSI STANDAR DAN GAYA HIDUP KEKRISTENAN SEBAGAI ARAH PENDIDIKAN AGAMA KRISTEN." Metanoia 3, no. 2 (March 30, 2022): 118–32. http://dx.doi.org/10.55962/metanoia.v3i2.51.
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Today many people profess to be Christians but their lives are still far from the andard of living and lifestyle modeled by Jesus. It is even more ironic that a similarm life as demonstrated and exemplified by Jesus is considered impossible to do while on this earth and not for Christians to practice today. This study uses a literature review method, namely by analyzing the concept of what is the standard of living and lifestyle that Christ modeled and wore as a framework for the concept of Christian standards and lifestyle as a direction for the development and Christian education. The results of this study show the concepts and implications for the direction of Christian Religious Education in producing and shaping Christians who imitate Jesus.
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Indrayani, Nelly, and Supian Ramli. "The Impact of Transmigration on The Development of Christianization in West Pasaman (1953-1980)." Criksetra: Jurnal Pendidikan Sejarah 12, no. 1 (February 27, 2023): 93–107. http://dx.doi.org/10.36706/jc.v12i1.19430.
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Abstract : This study reveals the social history of transmigration's effects on the chirstianization of pasaman. This chirstianization took place in 1953, for the existence of christians who have settled in about the 20th century. These christians came from java, and it's mainly in transmigration resettlement areas. In progress until the end of 1980, chirstian activity look dinamics, so that christian could engage in various activity of life. The study uses historical science research methods of heuristic, critisim, interpretation, and historiography. Studies have found that, the social movement of christian resulted from transmigration trough all walks of life in the pasaman. The christian movement in the pasaman included education, place of worship, youth and art, and socioeconomic society. A propesive action is that without resorting to anarchy in a persuasive or inviting approach. This effrot has brough various froms of infrastructure to all sector of life.Keywords : Impact, Transmigration,Christianization, Pasaman.
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Farrell, James J. "Thomas Merton and the Religion of the Bomb." Religion and American Culture: A Journal of Interpretation 5, no. 1 (1995): 77–98. http://dx.doi.org/10.1525/rac.1995.5.1.03a00040.
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In 1958, C. Wright Mills delivered his “Pagan Sermon to the Christian Clergy,” a piece in which he challenged American churches to consider their complicity in the coming of World War III. Mills complained that “the verbal Christian belief in the sanctity of human life… does not itself enter decisively into the plans now being readied for World War III.… Total war ought indeed be difficult for the Christian conscience to confront, but the Christian way out makes it easy; war is defended morally and Christians easily fall into line—as they are led to justify it—in each nation in terms of Christian faith itself.”
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Kerring, Marlowe. "The Afterlife Dilemma: A Problem for the Christian Pro-Life Movement." Journal of Controversial Ideas 2, no. 2 (October 31, 2022): 1. http://dx.doi.org/10.35995/jci02020003.
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Many “pro-life” or anti-abortion advocates are Christians who believe that (1) there exists an all-powerful, all-knowing, and morally perfect god who created our universe; (2) restricting abortion ought to be a top social and political priority; and (3) embryos and fetuses that die all go to hell or they all go to heaven. This paper seeks to establish that Christian pro-life advocates with these beliefs face the Afterlife Dilemma. On the one hand, if all embryos and fetuses that die go to hell, they need to abandon their belief in the morally perfect god of traditional Christianity. On the other hand, if all embryos and fetuses that die go to heaven, a plausible triage principle suggests that they must abandon their view that restricting abortions ought to be a top priority. Either way, this popular Christian pro-life view is untenable. The Afterlife Dilemma implies that many pro-life Christians must abandon some aspect of their current beliefs about God, the afterlife, or the comparative moral importance of abortion.
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Leonardo C Dendeng and Lilly Yulida Wasida. "Thanksgiving Religion Of Minahasan Christian In Manado: A Lived Religion Perspective." Conference Series 4, no. 2 (May 14, 2023): 111–19. http://dx.doi.org/10.34306/conferenceseries.v4i2.930.
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This article explores how Minahasan Christians live in Manado on a daily basis. This paper employed an approach from the sociology of religion, particularly the perspective of lived religion. Our research focuses on the tradition of thanksgiving in Minahasa. Using the perspective of lived religion this article concluded that thanksgiving as the living religion of Minahasan Christian in Manado because almost everything in the life of Minahasan Christian is depicted from the framework of gratitude. This research uses qualitative method with literature study and observation to the life of Minahasan Christian in Manado, especially to the thanksgiving tradition. At the end part, this article analyse the opportunities on doing theology with the perspective of lived religion.
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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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Graham, Elaine. "The life of Christian doctrine." Practical Theology 14, no. 4 (July 4, 2021): 384–86. http://dx.doi.org/10.1080/1756073x.2021.1964174.
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Elshtain, Jean Bethke. "Christian Imperatives and Civil Life." Modern Schoolman 78, no. 2 (2001): 163–78. http://dx.doi.org/10.5840/schoolman2001782/313.
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Aleshire, Daniel. "Family Life and Christian Spirituality." Review & Expositor 86, no. 2 (May 1989): 209–14. http://dx.doi.org/10.1177/003463738908600206.
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Duff, Nancy J. "Atonement and the Christian Life." Interpretation: A Journal of Bible and Theology 53, no. 1 (January 1999): 21–33. http://dx.doi.org/10.1177/002096439905300103.
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Once the prophetic office of Christ is understood as the apocalypse of God's act of reconciliation, employing the threefold office to interpret the atonement preserves the tenets of classical Christian dogma while addressing important issues raised by feminist and womanist theologians.
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Kim, Sun Kwon. "Moltmann on the Christian Life." Journal of Youngsan Theology 46 (December 31, 2018): 45–77. http://dx.doi.org/10.18804/jyt.2018.12.46.45.
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Lovin. "Politics in the Christian Life." Princeton Seminary Bulletin 30 (2009): 112. http://dx.doi.org/10.3754/1937-8386.2009.30.9.
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Aumann, Jordan. "Asceticism and the Christian Life." Philippiniana Sacra 25, no. 75 (1990): 417–25. http://dx.doi.org/10.55997/ps3005xxv75a5.
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Heath, Jane. "A Philosophy of Christian Life." Expository Times 134, no. 6 (March 2023): 261–63. http://dx.doi.org/10.1177/00145246231151335.
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Ferree Womack, Deanna. "Christians in and from the Middle East: Lessons from the World Christian Encyclopedia." International Bulletin of Mission Research 46, no. 1 (December 22, 2021): 15–24. http://dx.doi.org/10.1177/23969393211053442.
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This article considers the history and contemporary reality of Middle Eastern Christianity in light of new demographic information available from the World Christian Encyclopedia. For readers interested in church history and World Christianity, it identifies key lessons to be learned about Christians in and from the Middle East today. It focuses on understanding the region’s Christian diversity, the complexities of recent demographic decline, the relationship between Middle Eastern and global Christianity, and the interreligious realities of Christian life in the region.
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Carter, David. "Holiness and Unity." Holiness 7, no. 2 (December 1, 2021): 100–107. http://dx.doi.org/10.2478/holiness-2021-0012.
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Abstract Drawing on the International Methodist – Catholic report on The Call to Holiness, this article identifies holiness as both a divine attribute and as a Christian imperative, inextricably linked with the unity of Christians and of humanity. For humanity to be in the image and likeness of this holy God implies a participation in God’s holiness. Because human life is inescapably social, it implies that this holiness must be expressed in social interaction. For the life of the Christian Church to reflect the holiness of God requires a commitment to unity and actions that echo that commitment. This paper traces the biblical basis of the Judaeo-Christian belief in the holiness of God. It goes on to examine the obstacles and opportunities for Christian unity, particularly between the churches of the Wesleyan tradition and the Church of Rome.
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Sim, David C. "Death After Life or Life After Death?" Scrinium 11, no. 1 (November 16, 2015): 143–59. http://dx.doi.org/10.1163/18177565-00111p15.
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The early Church Fathers accepted the notion of an intermediate state, the existence of the soul following death until its reunification with the body at the time of the final resurrection. This view is common in the modern Christian world, but it has been challenged as being unbiblical. This study reflects upon this question. Does the New Testament speak exclusively of death after life, complete lifelessness until the day of resurrection, or does it also contain the notion of life after life or immediate post-mortem existence? It will be argued that, while the doctrine of future resurrection is the most common Christian view, it was not the only one present in the Christian canon. There are hints, especially in the Gospel of Luke and the Revelation of John, that people do indeed live again immediately after death, although the doctrine of resurrection is also present. These two ideas are never coherently related to one another in the New Testament and it was the Church Fathers who first sought to systematise them.
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Situmorang, Merri Natalia. "Pendidikan Kristen dan Karakter." JURNAL KADESI 3, no. 2 (July 31, 2021): 28–50. http://dx.doi.org/10.54765/ejurnalkadesi.v3i2.2.
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The basis of Christian ethics in living together and working is not in rules, but in God's unchanging character. As the image and likeness of God, humans have good social and relational relationships with one another. The problem in this research is that the damage to humans due to sin makes humans no longer able to have the character that comes from God in achieving their life goals and in living together. Humans face many challenges in life so that there is competition for millions of people in a place (Gen. 3: 17-19). Humans throw each other down, hate, jealousy, bribes, injustice happen everywhere. This research uses descriptive theoretical qualitative research methods through literature and biblical studies. The benefit of this research is that through the Christian Religious Education process, Christians are active in teaching and learning the truth of God's Word, teaching God's people that in Christ man is a new creation (Ephesians 2:10) to do good deeds. The conclusion in this research is that with a mind and conscience renewed by Christ, it is possible for humans to develop the world of creation and life together with honesty, holiness, justice and love. Man in Christ finds himself stronger and can bring honor to his Creator. God's character is reflected in the character life of Christians in fulfilling God's purposes. This Christian character cannot be obtained simply through shortcuts but can only be obtained through the process of Christian education.
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Kelley, Nicole. "Philosophy as Training for Death: Reading the Ancient Christian Martyr Acts as Spiritual Exercises." Church History 75, no. 4 (December 2006): 723–47. http://dx.doi.org/10.1017/s0009640700111813.
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In recent years several notable studies—including those by Judith Perkins, Daniel Boyarin, and Elizabeth Castelli—have assessed the importance of martyrdom and suffering in constructions of ancient Christian identity. This essay takes as its starting point the observation by Perkins that in early Christian communities, the threat of suffering (whether real or perceived) worked to create a particular kind of self. In Perkins's view, many ancient Christians came to believe that “to be a Christian was to suffer.” Christian martyr acts, when understood as textual vehicles for the construction of culture and the articulation of Christian identities, emerge as one mechanism by which such selves were constructed. In the pages that follow I will explore how the reading and hearing of narratives about martyrdom constituted an exercise derived from Greek philosophy, adapted to inspire a largely nonliterate audience. This exercise not only trained early Christians to be ready for death and the world to come, but also worked to shape their perceptions of the Christian way of life in this world.
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Agustian, Daniel Ferry, and Suhadi. "Korelasi Sains Dan Teknologi Dengan Alkitab Dan Iman Kristen Di Tengah Kehidupan Orang Percaya." Mitra Sriwijaya: Jurnal Teologi dan Pendidikan Kristen 4, no. 2 (May 2, 2024): 78–99. http://dx.doi.org/10.46974/ms.v4i2.101.
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Science and technology are often opposed to the Bible and faith, both by Christians and non-Christians. Many people think that the Bible and Christian faith have no correlation. Even more so, secular people tend to despise the values contained in the Bible and the Christian faith. Various methods and methods were developed and carried out to doubt and discredit the Bible and the Christian faith. Moreover, in the current context, the Bible and the Christian faith are seen as outdated and no longer relevant to the current context of human life. They think that the Bible and the Christian faith cannot answer human needs today because they have no correlation at all. To answer the view above, the researcher attempts to show that in the real world, both in the past and in the present, the Bible and the Christian faith remain relevant to the context of human life in all times. That the Bible and Christian faith have a close correlation with science and technology. The truth of science and technology is not only supported by the Bible, but the Bible can also be used as a foundation in efforts to think and search for truth in science and technology.This research was conducted using qualitative methods and literature study, namely research with descriptive analytical presentation. Data was compiled and obtained through literature studies sourced from research results, books and journals which were then analyzed descriptively and presented in writing in the form of a scientific journal about The Correlation Of Science And Technology With The Bible And Christian Faith In The Lives Of Believers.