Journal articles on the topic 'Duty of Jesus'
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1
Gunawan, Leo Agung Srie, and Kaisar Octavianus Sihombing. "PENDIDIKAN TENAGA PASTORAL YANG INTEGRAL DAN KONTEKSTUAL DI INDONESIA." LOGOS 17, no. 1 (December 14, 2020): 68–97. http://dx.doi.org/10.54367/logos.v17i1.1040.
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As Christians, it is our duty to tell the world the truth. The truth is not totally an abstract concept. By the existence of Jesus in time and space, we are able to know God himself empirically according to our sensibilities as human being. In short, proclaiming Jesus’ life is proclaiming the truth itself. Nowadays, this duty requires more effort in order to spread the spirituality of Jesus to more people. Progressive development in many ways and stuff bring more obstacles than before. Those who involve themselves in ecclesiastical services should improve their skills due to many challenges among plethora misleading teaching and misconception about what the truth is. In this case, church takes important part in educating and formatting certain people – they could be either priests, religious men or women, or lay people – through its ecclesiastical studies. As for progress, there are at least four fundamental elements we should to care about in order to build better and updated ecclesiastical education.
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Craffert, Pieter F. "Performing ‘The Duty of Discontent’ in Dialogue with Christian Strecker: A Plea for Cross-Cultural Historical Jesus Research." Journal for the Study of the Historical Jesus 11, no. 3 (2014): 281–99. http://dx.doi.org/10.1163/17455197-01103007.
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This article is a response to the critical evaluation by Christian Strecker of my book, The Life of a Galilean Shaman: Jesus of Nazareth in Anthropological- Historical Perspective (Eugene, OR: Cascade, 2008; hereafter LGS). Anthropological historiography is set as an alternative framework to historical criticism for the discussion about Jesus as an historical figure. The dialogue with Strecker follows the three main categories of his evaluation; namely, the feasibility of a new historiographical paradigm for historical Jesus research, the shamanic complex as a cross-cultural analytical model and the testing of the shamanic hypothesis against the Gospel traditions.
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Ellis, Christopher J. "Duty and Delight: Baptist Worship and Identity." Review & Expositor 100, no. 3 (August 2003): 329–49. http://dx.doi.org/10.1177/003463730310000303.
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This essay takes Alexander Schmemann's liturgical theology as a guide and approaches questions of Baptist identity by examining Baptist worship. Worship is revelatory of the convictions at the heart of a faith community. The focus is chiefly upon British Baptist life. There is first a broad sketch of the patterns of Baptist worship from the seventeenth through the twentieth centuries. Next, the principal characteristics of Baptist worship are delineated: attention to Scripture; devotion; community; and eschatology. In light of these, the “presiding conviction” of Baptist worship and life, “Jesus Christ is Lord,” is articulated and applied to worship. The essay concludes with a definition of worship drawn from the cumulative Baptist witness.
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Strecker, Christian. "‘The Duty of Discontent’: Some Remarks on Pieter F. Craffert’s The Life of a Galilean Shaman: Jesus of Nazareth in Anthropological-Historical Perspective." Journal for the Study of the Historical Jesus 11, no. 3 (2014): 251–80. http://dx.doi.org/10.1163/17455197-01103006.
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This essay commends Pieter Craffert’s book “The Life of a Galilean shaman” as an important contribution in the field of Jesus studies. At the same time it reveals that Crafferts attempt to identify Jesus as a Galilean shaman is problematic, particularly considering the enigmatic nature of the category “shaman.” Western discourse on shamanism tends to contain an unwelcome mix of exoticism, alienation, and fascination; transferring this model to the life of Jesus is in danger of applying anachronistic and ethnocentric notions to the historical Jesus, not to mention the difficulties involved in verifying the supposed treatment of shamanic ASC-experiences in the New Testament texts. Although Crafferts new methodological approach of “anthropological historiography”, independent of the shamanism thesis, deserves scholarly attention, his employment of it shows an all too rigid, and ultimately counterproductive, rejection of classic historical-critical scholarship.
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Marshall, Christopher. "Eternal Life and the Common Good: Why Loving One's Neighbour Matters in the Long Run." Victoria University of Wellington Law Review 44, no. 2 (September 1, 2013): 403. http://dx.doi.org/10.26686/vuwlr.v44i2.4996.
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The duty to "love one's neighbour as oneself" has been carried over from the biblical tradition into subsequent moral and legal philosophy, as a helpful way of signalling commitment to the common good. When secular theorists appeal to this principle, they typically strip "love" of its emotional intensity and sacrificial dimensions and reduce the principle of "neighbour-love" to the negative duty of not interfering unduly with the rights and freedoms of others. But if we consider what Jesus understood neighbour-love to involve, as evident particularly in his dialogue with a Jewish lawyer in Luke 10:25-37, an altogether more demanding or thicker conception of the common good emerges.
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Sudakov, Andrey. "“The man of heavenly disposition”. Kant’s philosophy of religiion and Jesus of the Gospels." St.Tikhons' University Review 99 (February 28, 2022): 59–75. http://dx.doi.org/10.15382/sturi202299.59-75.
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The purpose of this article is an analysis of Kant’s view upon the momentous historical phaenomenon of Jesus Christ, his birth, his teachings and his suffering on the cross, in the light of Kant’s ethics and philosophical theology. The German philosopher conceives Jesus’ life as an experience of embodied “archetype of moral perfection”, and accordingly evaluates traditional theological concepts about Jesus with regard to the extent in which they can purely and fully express the underlying ideal of reason. Kant can therefore include the idea of an immaculate birth of a sinless creature, as a practical symbol, into the creed of the religion of reason, although this same idea as a theoretical notion immerses the reason in scholastical speculation. Kant sees the core substance of moral religion as preached by Jesus represented in the commandments of love towards God and our fellowmen. In the specific precepts of the Evangelical morals the philosopher emphasizes the shift of accent in Jesus’ doctrine from the purposiveness of external conduct towards the inner disposition. For a sacrifice of worldly satisfactions for the sake of a pure life Jesus opens a prospect of a prize in heaven: and yet, according to Kant, different from the man who fulfills his duty for duty’s sake. The “steward” from the Gospel parable acts legally, but not morally. Nevertheless is his disposition so widely spread that Kant may identify the path of external churchism with the “broad way”, while the path of good conduct is the “narrow way”; it is however essentially important that, for Kant, for all possible rigor of demands on the “narrow way”, the correct vision of the essential way of God-worship (the disposition of moral religiosity) does not exclude wandering along the “broad way”. Jesus, according to Kant, gives an example through his suffering and his death: suffering serves as a “touchstone” of moral disposition. In the same way as the archetype of holiness has with his holy will overcome his suffering which, for him, was not punishment for a crime, so one following his lead has practical faith in the ideal of perfection, if he is capable of liberating himself from the empirical logic of punishment and remuneration, and obeys the rule of duty in its full extent as an unconditional norm. The image of the Cross becomes thus apparent in the focus point of Kantian moral religion, just as it stays in the focus point of early Protestant piety. There remains merely a question about what happened after the Cross.
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Prayidno, Iswadi. ""Supaya Mereka Semua Menjadi Satu"." Lux et Sal 1, no. 2 (April 18, 2021): 73–82. http://dx.doi.org/10.57079/lux.v1i2.13.
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The disciples of Jesus are called to be salt and light of the world (Mat. 5:13-16). Unfortunately, it is not always easy to fulfill this vocation, because on several occasions, their energy seems to run out due to the division between them. In such a situation, Jesus’ prayer (John 17) reminds them of the importance of the unity. The prayer that appears at the end of the farewell discourse shows that the true source of the disciples' unity comes from God himself; unity cultivated in a worldly way is often very fragile. Even so, the disciples still had a duty to prove in living together that true unity. This vocation has a missionary impact, for only then will everyone see that God really lives among his people. That is what drives the Catholic Church today to build ecumenical dialogue.
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이민규. "Re-considering Johannine Discipleship with the Feminine Image of Jesus: Taking God's Maternal Duty." Madang: Journal of Contextual Theology ll, no. 26 (December 2016): 48–62. http://dx.doi.org/10.26590/madang..26.201612.48.
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Lyons, William. "On the Life and Death of Joseph of Arimathea." Journal for the Study of the Historical Jesus 2, no. 1 (2004): 29–53. http://dx.doi.org/10.1177/147686900400200102.
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AbstractRecent studies have raised significant questions about where the historical Joseph of Arimathea ends and the Joseph of legend begins. Here it is argued that the Markan Joseph was a devout Jew who buried Jesus for reasons of either personal piety or communal duty. He was subsequently either 'defended' as a sympathizer (Luke), explicitly 'converted' (Matthew, John), or suppressed by 'harmonizing' commentators. Both Crossan's argument that Mark created his Joseph ex nihilo to solve the problem of the loss of Jesus' body, and Brown's argument that the pious Joseph must have subsequently become a believer, are considered and rejected. It is suggested that Mark found Joseph's name in earlier tradition and retained it because it suited a specific motif, the appearance of exemplary characters who provide a critical contrast to the Markan disciples. The historical Joseph almost certainly lived and died a pious Jew.
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Branch, Robin. "“The Messianic Dimensions of Kingship in Deuteronomy 17:14-20 as fulfilled by Jesus in Matthew”." Verbum et Ecclesia 25, no. 2 (October 6, 2004): 378–401. http://dx.doi.org/10.4102/ve.v25i2.275.
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This article examines a brief statement made by Patrick D Miller in his commentary on Deuteronomy, namely that scholars quite likely have missed the most important Old Testament passage relating to the kind of kingship Jesus manifested in his earthly ministry.Deuteronomy 17:14-20 gives a job description for an upcoming, earthly king; it carries messianic dimensions. Christian scholars, however, primarily have pointed to Isaiah and the messianic passages of the royal psalms to provide indication from the Old Testament that Jesus indeed fulfilled the promises therein of the promised king and the Messiah. Reading like a modern “Position Available” advertisement, the qualifications for kingship in Deuteronomy begin by saying the coming king must be God’s choice, an Israelite and not a foreigner; frugal, not prone to displays of wealth and military might; and careful to keep his heart faithful to the Lord. Furthermore, a king’s first duty is to write for himself a copy of the law and to read it throughout his life. The kind of kingship Jesus displayed during his ministry indeed exemplified his personal knowledge and careful following of the law, his total obedience to the law, his reverence for the law, and his humility before his disciples—all qualifications for earthly kingship “advertised” in the pericope. The Gospel of Matthew resonates with passages showing that Jesus answered the advertisement, met the job description, and fulfilled the qualifications for kingship outlined prophetically by Moses in Deuteronomy.
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Supriyadi, Agustinus. "GURU DAN KARYAWAN KATOLIK SEBAGAI SAKSI INJIL DI SEKOLAH." JPAK: Jurnal Pendidikan Agama Katolik 12, no. 6 (February 7, 2019): 29–39. http://dx.doi.org/10.34150/jpak.v12i6.198.
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The times changing. Thus also change the dynamics of human life. And in these changes, contains elements call for disciples of Christ to carry out the testimony of the Gospel and the truth. Catholic teachers and employees are called to bear witness to the Gospel through their concrete life. The call to duty and they need to learn from Jesus himself as an exemplary witness. And this, faith in Jesus becomes the basis of which strengthen them to be witnesses ofthe Gospel. Being a witness to the Gospel, first of all directed towards integral human safety. To support these efforts, need to be presented through live testimony is relevant in the context of the student. Teachers and employees of Catholic at schools, are called to take action testimony. This action not only covers the areas of teaching and the work of a rigid, or limited formal responsibilities, but also the field of witness of life (good deeds). With her they also serve the students and their context. The focus is not on science, but students with all ofits dimensions.
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Thomas, Joy. "Mission as Dialogue." Mission Studies 14, no. 1 (1997): 228–40. http://dx.doi.org/10.1163/157338397x00149.
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AbstractThis Forum Paper argues along with Michael Amaladoss and Paul Knitter that the practice of interreligious dialogue, while not replacing the duty of proclamation of the gospel, is an essential part of Christian mission. As the church moves from an "ecclesiocentric" understanding of salvation to an understanding shaped by the Reign of God, it recognizes that dialogue is the way that the church fulfills its mission in a non-Christian or pluralistic environment. Christians need to partner with other believers for the sake of God's Reign while witnessing by their lives and commitment to the truth to the power of the gospel and the love of God in Jesus Christ.
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Tarigan, Jekonia. "Remove the Stumbling Blocks An Overview of the Concept of Oneness of God in Christianity and Islam as a Challenge and a Way for Interreligious Relation between the Two Religions." Journal of Asian Orientation in Theology 04, no. 01 (February 25, 2022): 59–78. http://dx.doi.org/10.24071/jaot.v4i1.3536.
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Confession of faith is one of the most important part of religion. In Christianity’s confession of faith it is clear that there are mentioned what so called as Trinity in which Christians proclaim their belief to God the father, Jesus Christ and Holy Spirit. On the other hand, Islam have confession of faith in which they proclaim the oneness of God which is known as Tauhid. However, in the context of inter-religious relation between Islam and Christianity, their confession of faith often open a discussion even debate. Therefore, the Christian belief in a triune God and the deity of the Prophet Jesus are a serious “stumbling block” in dealing with Indonesian people in general and Islamic societies in particular. Concerning Islam, another question that immediately arises is, whether there is any interpretation which able to broke the ‘stumbling block’ or actually it is untranslatable of religion that should be accepted and honored? This kind of questions will be discussed in in this paper because the effort to remove these ‘stumbling block’ and built more harmonius inter-religious relation between Christian and Islam is both side duty.
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Miraji, Theodorus, and Felicia Irawaty. "PANDANGAN POSTMILENIALISME DAN SUMBANGSIHNYA BAGI PEMULIHAN KONDISI MENTAL ORANG KRISTEN PADA MASA PASCA PANDEMI COVID-19." Voice of Wesley: Jurnal Ilmiah Musik dan Agama 4, no. 2 (May 29, 2021): 39–53. http://dx.doi.org/10.36972/jvow.v4i2.86.
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2020 is a tough year for humans due to the Covid-19 pandemic which has attacked all sides of human life. One of the most affected is the human mentality, and this mentality must be restored so that in the post-pandemic era, humans can be active and do everything as before. The church also has a duty to carry out this and the church has teachings that can be given to humans in general and Christians in particular as material for healing, one of which is eschatology which relates to the teachings of Postmillennialism. The method of this research is descriptive method with literature study techniques. Some of the characteristics of Postmillennial teachings are: First, Postmillennialists believe that what mankind is waiting for, namely the coming of God's reign, has actually started since the first coming of Jesus. Second, the 1000 year reign is led by Jesus through the church and Third, Postmillennialism believes in the central role of the gospel. From these characteristics, the Postmillennial Viewpoint can contribute to raising hope for the future and as material for Christian Counseling / Pastoral Assistance, contributing to encouraging churches to be actively involved in human life, Postmillennialism Views Encourage evangelism as a human need in the post-pandemic era
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Collins, Adela Yarbro. "Psalms, Philippians 2:6-11, and the Origins of Christology." Biblical Interpretation 11, no. 3 (2003): 361–72. http://dx.doi.org/10.1163/156851503322566787.
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AbstractStudents of early Christianity recognized long ago that the canonical psalms of the Jewish Bible provided a framework of meaning in which the followers of Jesus could make sense of his crucifixion. This novel hermeneutic is evident in the allusions to the Psalms in the passion narrative of the Gospel according to Mark. It appears also in the Markan Jesus's explanation of the need for the Son of Man to suffer. Most students of the New Testament today understand Philippians 2:6-11 as a pre-Pauline hymn that was composed for early Christian worship. More recent studies suggest that it is exalted prose rather than poetry. The hypothesis of this article is that Paul composed it, either for worship or for the purposes of the argument of his letter to the Philippians. In doing so, he adapted a common social practice of the local culture. The "theologos" was an official in the organized worship of an ancient deity whose duty it was to compose brief speeches, sometimes in prose, sometimes in poetry, in honor of the deity. The organized worship of the emperor included such officials. Paul acted as a "theologos" in writing a brief speech in exalted prose honoring Jesus Christ, whom he had taught the Philippians to honor instead of the emperor.
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Oni, Oni. "Prinsip Perintah Yesus untuk Menjadikan Murid Berdasarkan Matius 28:16-20." HUPERETES: Jurnal Teologi dan Pendidikan Kristen 1, no. 2 (June 29, 2020): 140–49. http://dx.doi.org/10.46817/huperetes.v1i2.24.
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Gospel preaching is the duty of every believer to be carried out not a mandate for certain people, such as pastors, pastors or evangelists. But this preaching of the gospel is a direct mandate from God for believers. But some of the believers do not have a correct understanding of this noble task and thus ignore it. Based on the above problem, Matthew 28: 16-20 is discussed so that every believer is able to understand and apply the Great Commission of the Lord Jesus Christ. The biblical text is one part that teaches about missionary service for this world, which is to make all nations disciples of Jesus Christ. This study uses a qualitative study of biblical literature with a literal-grammatical-historical-contextual interpretation approach and considers highly correlated Bible texts, and describes them so as to be able to provide an understanding of Jesus' commands to make disciples. Every believer needs to grow in faith and his knowledge of God. Thus believers will be enabled to do His commandments. The Great Commission of the Lord Jesus Christ is not a choice but a necessity to do. The message that must be conveyed is that Jesus Christ died, was buried, and on the third day He rose and ascended into heaven.Pemberitaan Injil adalah tugas setiap orang percaya yang harus dilaksanakan bukan mandat bagi orang-orang tertentu saja, seperti para gembala, para pendeta atau penginjil. Tetapi pemberitaan Injil ini merupakan mandat langsung dari Allah bagi setiap orang percaya. Namun sebagian dari orang-orang percaya tidak memiliki pemahaman yang benar mengenai tugas mulia ini sehingga mengabaikannya. Berdasarkan masalah di atas, maka Matius 28:16-20 dibahas supaya setiap orang percaya mampu memahami dan mengaplikasikan Amanat Agung Tuhan Yesus Kristus. Teks Alkiktab tersebut adalah salah satu bagian yang mengajarkan tentang pelayanan misi bagi dunia ini, yaitu menjadikan segala bangsa murid Yesus Kristus. Penelitian ini menggunakan studi kualitatif literatur biblika dengan pendekatan teori tafsir literal-gramatikal-historikal-kontektual dan mempertimbangkan teks-teks Alkitab yang sangat berhubungan, dan mendeskripsikannya sehingga mampu memberi pemahaman tentang prinsip-perintah Yesus untuk menjadikan murid. Setiap orang percaya perlu bertumbuh dalam iman serta pengenalannya akan Allah. Dengan demikian orang-orang percaya akan dimampukan untuk mengerjakan perintah-perintah-Nya. Amanat Agung Tuhan Yesus Kristus bukan suatu pilihan tetapi keharusan untuk dilaksanakan. Berita yang harus disampaikan adalah bahwa Yesus Kristus telah mati, dikuburkan, dan pada hari ketiga Ia bangkit dan naik ke sorga.
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Sławiński, Henryk. "Głoszenie ewangelii nadziei w świetle adhortacji „Ecclesia in Europa”." Ruch Biblijny i Liturgiczny 57, no. 4 (December 31, 2004): 289. http://dx.doi.org/10.21906/rbl.525.
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The article deals with the preaching of hope, taking into consideration the apostolic exhortation of John Paul II, Ecclesia in Europa. The main reasons of the spiritual crisis in Europe and the loss of hope among it’s inhabitants might be seen in: living as if God does not exist, hedonism and consumerism. In consequence a man more fears the future then desires it. In this situation the Church is being urged to fulfil her joyful duty of preaching the gospel of hope, i.e. Jesus Christ the Lord. He is the hope for the whole world. He allows the discovery of the truth and gives the ultimate reason for life worth living. The church gives witness of its hope in Jesus Christ. The preaching of the Church is to be understood not only as the deliverance of some religious information, but as the power of God, because Christ is present in his word and in the Church’s preaching. From a pastoral perspective, preaching is to be considered the primary action of the church, whereas from the perspective of intentionality, the primary element of the church’s activity must be the celebration of the sacraments. The weakness of our preaching lays not in the lack of the orthodoxy, but in too weak an emphasis of the positive aspects of the proclamation of the gospel. The most extensive danger for preaching is the concentration on evil in the world and the fruitless abomination. Only the preaching born with hope may set the preacher and his listeners on fire. Preaching of hope has in itself something from the Holy Spirit, it is dynamic and shows that Jesus is present in his Church and in the history of human beings, although it may seem otherwise, that He is not present or asleep, leaving the boat of the Church to the power of the wrath of the waves.
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Darmawan, I. Putu Ayub. "Jadikanlah Murid: Tugas Pemuridan Gereja Menurut Matius 28:18-20." Evangelikal: Jurnal Teologi Injili dan Pembinaan Warga Jemaat 3, no. 2 (July 31, 2019): 144. http://dx.doi.org/10.46445/ejti.v3i2.138.
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Make Disciples: The Duty of Church Discipleship According to Matthew 28: 18-20. This article discusses the task of church discipleship according to Matthew 28: 18-20. The author conducted a literature study to understand the intent of Matthew 28: 18-20 and to carry out the construction of the task of discipleship in the church. The task of discipleship, Jesus addressed his disciples, then proceeded to their successors who lived in a community of faith to carry out the task of discipleship. In the task of discipleship, the community of faith in a church as an institution takes action to proclaim the good news so that every nation can be part of a community of faith in Jesus Christ. In discipleship, everyone who enters the community of faith in Christ is accepted without distinction, because this task is a multicultural task. Teaching is an important part of the discipleship task. Teaching is done in order to strengthen new believers or new students enter the community of faith in Jesus, then they become disciples of the Lord Jesus who can be sent to disciple others. Jadikanlah Murid: Tugas Pemuridan Gereja Menurut Matius 28:18-20. Artikel ini membahas tentang tugas pemuridan gereja menurut Matius 28:18-20. Penulis melakukan studi pustaka untuk memahami maksud Matius 28:18-20 dan melakukan konstruksi tugas pemuridan gereja. Tugas pemuridan, Yesus tujukan kepada para murid-murid-Nya, kemudian dilanjutkan oleh pada penerus mereka yang hidup dalam sebuah komunitas iman untuk menjalankan tugas pemuridan tersebut. Dalam tugas pemuridan, komunitas iman dalam sebuah gereja sebagai suatu institusi melakukan tindakan pergi untuk mewartakan kabar baik sehingga setiap bangsa dapat menjadi bagian dari komunitas iman pada Yesus Kristus. Dalam pemuridan, setiap orang yang masuk dalam komunitas iman pada Kristus, diterima dengan tanpa membedakan mereka, sebab tugas ini adalah tugas yang multikultural. Pengajaran merupakan bagian penting dalam tugas pemuridan. Pengajaran dilakukan agar dapat memantapkan orang-orang yang baru percaya atau murid-murid baru masuk ke dalam komunitas iman pada Yesus, kemudian mereka menjadi murid Tuhan Yesus yang dapat diutus untuk memuridkan orang lain.
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Tanhidy, Jamin, Priska Natonis, and Sabda Budiman. "Implementasi Pelayanan Lintas Budaya dalam Gereja Berdasarkan Kisah Para Rasul 10:34-43." LOGON ZOES: Jurnal Teologi, Sosial dan Budaya 4, no. 2 (September 14, 2021): 124–34. http://dx.doi.org/10.53827/lz.v4i2.48.
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Cross-cultural evangelism is the duty of all believers without exception. In Acts 10 there is an interesting phenomenon related to cross-cultural service. In the verse it is recorded that the apostle Peter was given the task by God through a vision to go to Cornelius's place, to preach about Jesus. Cornelius was a Greek while the apostle Peter was Jewish. The Apostle Peter was a Jew who held strong Jewish customs. This shows the cross-cultural service that is happening. This article aims to describe the implementation of cross-cultural services based on Acts 10:34-43. The author uses descriptive qualitative research methods by analyzing data such as books and journals. From the results of the analysis, the authors found that the church needs to introduce Christ as a God who loves everyone, preach that everyone deserves salvation, deliver the news of peace through Jesus Christ to all, and deliver the news of peace through Jesus Christ to everyone. The church's awareness of the Great Commission of the Lord Jesus is one of them is to implement cross-cultural ministry, specifically in terms of evangelism.AbstrakPelayanan penginjilan lintas budaya merupakan tugas semua orang percaya tanpa terkecuali. Dalam Kisah Para Rasul 10 terdapat fenomena menarik berkaitan dengan pelayanan lintas budaya. Dalam ayat tersebut tercatat bahwa rasul Petrus diberi tugas oleh Tuhan melalui penglihatan untuk pergi ke tempat Kornelius, supaya memberitakan tentang Yesus. Kornelius adalah seorang Yunani sedangkan rasul Petrus adalah orang Yahudi. Rasul Petrus merupakan seorang Yahudi yang memegang kuat kebiasaan Yahudi. Hal tersebut menunjukkan adanya pelayanan lintas budaya yang terjadi. Artikel ini bertujuan untuk memaparkan implementasi pelayanan lintas budaya berdasarkan Kisah Para Rasul 10:34-43. Penulis menggunakan metode penelitian kualitatif deskriptif dengan menganalisis data-data seperti buku-buku maupun jurnal-jurnal. Dari hasil analisis tersebut penulis menemu-kan bahwa gereja perlu memperkenalkan Kristus sebagai Allah yang mengasihi semua orang, memberitakan bahwa semua orang berhak menerima keselamatan, menyampaikan berita damai melalui Yesus Kristus kepada semua orang, dan menyampaikan berita damai melalui Yesus Kristus kepada semua orang. Kesadaran gereja terhadap Amanat Agung Tuhan Yesus salah satunya ialah dengan mengimplementasikan pelayanan lintas budaya, secara khusus dalam hal penginjilan.
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Arifianto, Yonatan Alex. "Kajian Teologi Misi dalam Roma 10:13-15 terhadap Aktualisasi Misi Kristen." Ritornera - Jurnal Teologi Pentakosta Indonesia 1, no. 2 (August 31, 2021): 13–36. http://dx.doi.org/10.54403/rjtpi.v1i2.15.
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Abstract: Evangelism as a means of bringing people together with God through testimony or example must continue to be echoed. However, there are many different paradigms and concepts of evangelism. Moreover, churches and believers are reluctant to do evangelism because they do not consider it their duty and responsibility. Indeed, believers do not escape the actualization of the mandate of the Great Commission of the Lord Jesus in preaching the gospel to humans. Using a descriptive qualitative method with a literature study approach, it can be concluded that the study of mission theology in Romans 10:13-15 on the actualization of Christian missions studied through exegesis can be concluded, First, evangelism must be carried out as part of the actualization of the mandate of the Great Commission by giving oneself to preach the news to others so that People who don't know Jesus can hear salvation only in Jesus. Second, the task of the believer is continued as a person who continues to preach by listening and proclaiming the gospel of salvation for humans. The three churches or leaders are obliged to send messengers of evangelists for the sake of saving souls.
Abstrak:Penginjilan sebagai sarana mempertemukan manusia dengan Tuhan lewat kesaksian ataupun keteladannan harus terus digaungkan. Namun banyaknya perbedaan paradigma dan konsep pengijilan. Terlebih gereja maupun orang percaya enggan melakukan penginjilan karena bukan mengangap bahwa tugas dan tanggung jawabnya. Sejatinya orang percaya tidak luput dari aktualisasi mandat Amanat Agung Tuhan Yesus dalam melakukan pemberitaan Injil kepada manusia. Mengunakan meotode kualitatif deskritif dengan pendekatan studi literature bahwa kajian Teologi misi dalam Roma 10:13-15 terhadap aktualisasi misi Kristen yang dikaji melalui eksegesa dapat disimpulkan, Pertama Penginjilan harus terus dilakukan sebabgai bagian aktualisasi mandat Amanat Agung dengan memberi diri untuk memberitakan kabar bagi sesama sehingga orang yang belum mengenal Yesus dapat mendengar keslematan hanya didalam Yesus. Kedua, Tugas orang percaya dilanjutkan sebagai pribadi yang terus menerus melakukan pemberitaan dengan Memperdengarkan dan memberitakan Injil keselamatan bagi manusia. Ketiga Gereja atau pemimpin wajib mengirimkan utusan Pemberita Injil demi jiwa jiwa diselamatkan.
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Peprah, Williams Kwasi, Josephine Ganu, Daniel Dei, Edwin A. Balila, Jolly S. Balila, and Glenda Joy B. Lopez. "The Judas Iscariot Syndrome and Its Implication for Accounting Educators." Applied Finance and Accounting 6, no. 2 (July 22, 2020): 11. http://dx.doi.org/10.11114/afa.v6i2.4941.
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The study is qualitative and applied the appreciative inquiry approach to address the "Judas Iscariot syndrome" of misappropriation and wrong assumptions among accountants and treasurers. It is believed that Seventh-day Adventist universities integrate faith and learning in their educational curriculum to cause a behavioral change. There seems to be a gap between knowledge, values, and the practice of accounting and financial management. From the biblical perspective, Judas Iscariot was the treasurer among the twelve disciples of Jesus Christ, but he was said to be a thief (see John 12:4-6). This study utilized a semi-structured, self-developed, open-ended questions in interviewing ten accounting educators at Valley View University, Ghana from the Oyibi and Techiman campuses and based on the triangulation method and the 5-D cycle approach of appreciative inquiry (Define, Discover, Dream, Design, and Delivery). The study revealed that in order to generate positive change, self-discipline, truthfulness, and conscience to duty must be inculcated into the current accounting education to make the student dream to have contentment. The achievement of contentment is based on a design of biblical and ethical discussion, sharing of examples and personal experiences, truth writing and telling, and audiovisual presentation. The study recommends that accounting educators must live an exemplary life, mentor students, use ethical simulations and debates to instill self-discipline, truthfulness, and conscience to duty. A roadmap of Christian Behavior Change for Accounting Educators is developed.
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Adamczyk, Dariusz. "Rozpoznawanie znaków czasu w perspektywie wezwania Jezusa do ewangelizacji." Ruch Biblijny i Liturgiczny 61, no. 4 (December 31, 2008): 279. http://dx.doi.org/10.21906/rbl.367.
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The call of Jesus to recognize the signs of time from Mt 16, 3 has a timeless character. The investigation and explanation of the Gospel light is the duty of the Church. This has a fundamental importance for the effectiveness of evangelization. The signs of time can be correlated directly with God’s initiative to save us. The sign of time can be considered the sign of God in which God’s freedom addresses our freedom, calling us to create history. God, thanks to the signs of time, not so much manifests his definite will, but rather directs us towards freedom. The signs of time show the direction of behaviour for the development of the world which is unanimous with the thought of God. They are God’s calls, which are directed towards men, therefore, recognizing the signs of time has mainly a practical dimen- sion, not a theoretical one. Recognizing signs nowadays allows us to discover new and current elements in the Gospel.
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Timoner III, O.P., Gerard Francisco. "Misericordia Veritatis: The Heart of a Dominican Theology of Evangelization." Philippiniana Sacra 51, no. 154 (2016): 607–15. http://dx.doi.org/10.55997/ps1002li154a1.
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The ministry to preach God’s word to the world is the duty of all Christ’s faithful. Members of the Order of Preachers fulfill this ministry according to their identity and charism. The article presents some characteristics of a “Dominican way” of preaching the Word by looking at the beginning of Dominican presence and preaching in the Philippines. The providential confluence between the Jubilee of the Order (8th Centenary) and the Extraordinary Jubilee of Mercy reframes the ministry of preaching as an act of charity and mercy. The Order’s charism to preach Jesus, is in fact a sublime act of charity, a most gracious and generous act that propels us to share our greatest treasure, the Word-Incarnate. Truly, “the greatest work of charity is evangelization”. Preaching or teaching, nourished by assiduous study, is rightly seen as work of charity. Conversely, charitable works, like the corporal works of mercy are both works of charity and preaching, for they proclaim God’s merciful love.
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Sarian, Minah. "STRATEGI PEMBELAJARAN MISI DALAM PELAYANAN DI BANGSA-BANGSA." Inculco Journal of Christian Education 4, no. 1 (February 6, 2024): 55–68. http://dx.doi.org/10.59404/ijce.v4i1.183.
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Pemberitaan misi bertujuan untuk memperkenalkan Yesus Kristus sebagai Tuhan yang benar dan satu-satunya juru selamat manusia. Tugas misi bukan saja seharusnya dilakukan oleh orang yang memiliki jabatan sebagai pendeta, gembala atau pemimpin dalam suatu gereja atau badan misi, akan tetapi menjadi tugas semua orang yang percaya kepada Yesus Kristus. Metode penelitian menggunakan kajian literatur untuk mengumpulkan data yang berupa buku-buku, artikel-artikel yang berhubungan dengan topik yang diteliti. Sumber-sumber yang digunakan dianalisis kemudian dideskripsikan dengan metode deskriptis analisis yang disusun sesuai topik penelitian. Pokok kajian yang ditemukan adalah pentingnya mengetahui dan menemukan strategi misi yang tepat, perlunya menerapkan peperangan rohani dalam misi penginjilan, serta perlunya mengetahui strategi misi ke bangsa-bangsa karena pesan Tuhan adalah untuk menyampaikan injil sampai dengan ke ujung bumi.Mission preaching aims to introduce Jesus Christ as the true God and the only human savior. Mission tasks should not be carried out by people who have positions as pastors, shepherds or leaders in a church or mission agency, but become the duty of all those who believe in Jesus Christ. The research method uses literature review to collect data in the form of books, articles related to the topic under study. The sources used were analyzed and then described using descriptive analysis methods arranged according to the research topic. The main points of study found are the importance of knowing and finding the right mission strategy, the need to apply spiritual warfare in evangelizing missions, and the need to know mission strategies to nations because God's message is to convey the gospel to the ends of the earth.
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Sanecka, Anna. "Christianity Facing the Ageing of Global Population." Journal of Education Culture and Society 6, no. 2 (January 2, 2020): 240–56. http://dx.doi.org/10.15503/jecs20152.240.256.
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The ageing population is a great challenge for the whole world including churches, Christian communities, Christian families and the so-called “Christian countries”. The respect and support for elderly people is almost a common rule of social life in developed countries regardless of religious views. But in the Christian world this obligation has very strong religious justification – obligation enshrined in the Commandments of Old (the fourth/fifth Commandment) and New (the second one of The Greatest Commandments of Love) Testaments. Therefore between the Christianity – understood as a set of different communities sharing their beliefs in Jesus Christ – and aging population there are many very different connections including among others: honour and respect, privilege, obligations, giving – receiving relations, duty, charity, solidarity, dependency. They are present both in the teaching and the practice of different Christian communities starting with Churches, through NGOs and Christian societies, ending with Christian families. The paper shows some of these connections. It also tries – based on a case of Poland – to answer the question whether the Christianity is ready to face the aging of global population.
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Mujianto, Agustinus, and Adry Yanto Saputro. "Tugas Suci Umat Katolik dalam Dialog dengan Agama-agama Lain Di Indonesia Ditinjau dari Dokumen Abu Dhabi Artikel 23-24." Studia Philosophica et Theologica 21, no. 2 (November 5, 2021): 174–94. http://dx.doi.org/10.35312/spet.v21i2.356.
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Abstrak
Fokus pembahasan dari studi ini adalah tentang dialog antaragama. Umat Katolik di Indonesia memiliki tugas suci untuk berdialog dengan agama-agama lain. Tugas suci ini merupakan bagian dari perutusan yang diberikan oleh Yesus Kristus sendiri untuk mewartakan kasih di tengah-tengah dunia, yang sekarang ini telah dilanda oleh krisis kemanusiaan di mana agama digunakan untuk menghasut orang kepada perang, kebencian, kekerasan, dan pertumpahan darah. Metodologi yang digunakan di dalam studi ini adalah metode deduktif dengan pendekatan analogis. Studi ini melihat ada kesejajaran gagasan antara dokumen Abu Dhabi artikel 23-24 dengan Theology of Margin Raymundus Sudhiarsa dan dokumen Fratelli Tutti. Studi ini menemukan bahwa ada lima tema yang dapat digumuli di dalam dialog antaragama, yaitu tema tentang tujuan agama, nilai luhur kehidupan, perdamaian, interpretasi ajaran yang benar, dan persaudaraan
Kata Kunci: Dialog, Tugas Suci, Agama, Umat Katolik
Abstract
The focus of the discussion of this study is on interreligious dialogue. Catholics in Indonesia have a sacred duty to dialogue with other religions. This sacred task is part of the mission given by Jesus Christ Himself to spread love in the midst of the world, which today has been hit by a humanitarian crisis where religion is used to incite people to war, hatred, violence and bloodshed. The methodology used in this study is the deductive method with analogical approach. This study sees that there are parallels of ideas between the Abu Dhabi documents articles 23-24 with Raymundus Sudhiarsa's Theology of Margin and Fratelli Tutti's documents. This study found that there are five themes that can be explored in interreligious dialogue, namely the theme of religious goals, the noble values of life, peace, correct interpretation of teachings, and brotherhood.
Keywords: Dialogue, Sacred Duty, Religion, Catholics
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Kasprzak, Dariusz. "Kryteria przynależności do wspólnoty wierzących w I–II wieku." Analecta Cracoviensia 40 (January 4, 2023): 165–78. http://dx.doi.org/10.15633/acr.4011.
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The Christian Church in the 1st and 2nd century was already conscious of being a commu- nity of believers. The criteria of membership developed gradually and frequently only inciden- tally. Consequently it is still too early to say of a developed problem orthodoxy/orthopraxis or heterodoxy/heteropraxis. The basic 2nd century criteria of being a member of Christian Church in and out were as follows: belief in Jesus Christ corroborated by baptism, a sincere will of belonging to the Church of true believers in Christ, and a duty to live in agreement with the high moral standards. If a Christian man or woman broke the principles observed by the commu- nity, he/she was successively removed from the Church society of the faithful, and had to re- main out of the Church until he/she again converted to the true faith. The similarities between the Christian excommunication and Jewish herem are clearly visible. A heterodoxy was re- garded as sinful (a lack of unity with the church) and consequently must have been a painful experience of isolation from one another on both sides, orthodox and heterodox.
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Rungkat, Jimmy. "Kristologi Multikultural Bagi Penguatan Budaya Toleransi Mahasiswa Kristen." Jurnal Sosial dan Teknologi Terapan AMATA 2, no. 2 (September 28, 2023): 25–33. http://dx.doi.org/10.55334/sostek.v2i2.158.
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This research aims to understand the teachings and life of Jesus Christ as a person present in the midst of cultural diversity (Multicultural Christology) as a contribution to the material of tolerance in the Christian Religion courses at the College for strengthening the culture of student tolerance. Through qualitative descriptive methods through hermeneutic-exegesis approaches the result is obtained that Multicultural Christology teaches that Christ must be present in the midst of diversity, Christ is always associated with “the other” not sin but the duty of showing love and bringing peace, Christ always promotes a reconciliation mission that touches human issues, Christ willing to learn about “the others”, and Christ always carries out a mission of dialogue in a spirit of solidarity. Starting from this, it is implemented in the strengthening of a culture of Christian students’ tolerance, namely the awareness of being present in the midst of diversity, the consciousness of willingness to learn about “the others”, the conscience of carrying out a mission of dialogue, and the constipation to live side by side with “the other” in thinking and acting in order to provide solutions and service to human social problems.
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Mujiono, John Gershom, Maria Titik Windarti, Kristian Handoyo Sugijarto, and Tony Andrean. "Shepherd Model Based on Psalm 23 and its Implementation for a Christian’s Life." European Journal of Theology and Philosophy 4, no. 2 (April 8, 2024): 19–28. http://dx.doi.org/10.24018/theology.2024.4.2.123.
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As the Lord Jesus stated, “The Son of Man did not come to be served, but to serve.” The primary responsibility of shepherds is to serve in Matthew 20:28. The shepherd’s basic role is that of a servant; the word servant is derived from the Greek word doulos, which means slave. In this sense, the ministry of shepherding is a ministry of service; the shepherd serves as a leader, a father, a prophet, a priest, and a head for the flock or congregation that God has committed to him, in addition to being a servant or slave. As a role model for his flock or congregation, the church pastor’s role must be evident. The goal of this article is to broaden the shepherd model based on Psalm 23, which represents the functions of a Christian life. The duty of the shepherd is highlighted as we examine the identification and biblical usage of sheep and shepherds. The role of the shepherd is to care for his congregation, based on Psalm 23:3, by guiding them to the right path, besides also providing goodness and mercy (Psalm 23:6).
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Sari, Evi Catur. "PEMAHAMAN TERHADAP TANGGUNG JAWAB MISI DAN PENGEMBANGAN GEREJA LOKAL DI GEREJA BUKIT ZION SATELIT MENANGGAL." Inculco Journal of Christian Education 1, no. 2 (June 20, 2021): 167–80. http://dx.doi.org/10.59404/ijce.v1i2.30.
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Abstrak: Misi merupakan tugas setiap gereja sesuai amanat agung yaitu Tuhan Yesus. Siapapun yang mengaku Yesus adalah Tuhan dan Juruselamat bagi umat manusia wajib turut andil dalam pengabaran Injil Kerajaan Surga yaitu Amanat Agung ini. Sebagai orang percaya yang tahu akan penebusan Kristus harusnya menjadi ujung tombak dalam pemberitaan misi. Bukan hanya sebagai rutinitas belaka seperti hari minggu, dimana banyak orang yang melakukan kegiatan peribadatan. Gereja merupakan sumber informasi bagi jemaat untuk mengetahui makna dan misi gereja itu sendiri. Maka dari itu, Penulis melakukan penelitian ini untuk suatu tujuan pertanggung jawaban pelayanan misi yang kurang berkembang secara efektif di Gereja Bukit Zion Satelit Menanggal dan merancangkan strategi misi bagi pengembangan pelayanan di Gereja Bukit Zion Satelit Menanggal yang berjumlah 60 (Enam puluh) jemaat dan 23 (Dua puluh tiga) siswa yang terlibat aktip dalam kegiatan gereja. Pemahaman terhadap tanggung jawab ini diyakini akan memberikan perubahan yang baik bagi Gereja setempat maupun Gereja lainnya.Abstract: Mission is the duty of every church according to the great commission, namely the Lord Jesus. Anyone who claims that Jesus is Lord and Savior for mankind must take part in preaching the Gospel of the Kingdom of Heaven, namely the Great Commission. As a believer who knows the redemption of Christ, we should be the spearhead in the preaching of the mission. Not just as a mere routine like Sunday, where many people do worship activities. The church is a source of information for the congregation to know the meaning and mission of the church itself. Therefore, the author conducted this research for the purpose of accountability for mission services that were less effective in the Bukit Zion Satellite Menanggal Church and designed a mission strategy for the development of services at the Bukit Zion Satellite Menanggal Church, which consisted of 60 (sixty) congregations and 23 (twenty three) students who are actively involved in church activities. It is believed that understanding this responsibility will bring about good changes for the local Church and other churches.
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Widok, Norbert. "Zalecenia i zachęty do życia doskonałego w korespondencji Grzegorza z Nazjanzu." Vox Patrum 67 (December 16, 2018): 689–713. http://dx.doi.org/10.31743/vp.3422.
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The text of the article is an analysis of Gregory of Nazianzus’ comments on Christian perfection. They were selected from his letters written in his family regions after returning from Constantinople, where he occupied for two years the position in the episcopal capital. It was a period of almost ten years of his life, until his death in 390, in which he contacted many people mainly through letters, because weak health prevented him from traveling frequently. The analysis of the letters showed that the threads containing recommendations, warnings, cautions, and encouragements were numerous in them. They have been divided in three categories of addresses, i.e. clergy and monks, lay people and family members. Depending on the situation, the needs of addressees, their spiritual disabilities, or even their progress on the path to perfect living, Gregory demonstrated the skills of good spiritual help. His sensitivity to human problems, related to everyday life, triggered his concern for their proper evaluation. All human activity was perceived by him in terms of God’s providence and eternal life. He considered the abidance of Christian principles to be the duty of every follower of Jesus Christ, so he had made efforts to ensure that the recipients of his letters were not indifferent to spiritual values.
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Bickford, John H., Zarek O. Nolen, and Andrew A. Cougill. "Religious freedom, civic responsibility and local history: an embedded action inquiry." Social Studies Research and Practice 15, no. 2 (August 29, 2020): 211–32. http://dx.doi.org/10.1108/ssrp-02-2020-0009.
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PurposeThis theory-into-practice article centers on American history through the optics of one religious organization's contestations – the Elim Springs Church of Jesus Christ, or Harshmanites as they are commonly known – with state and society. Secondary students explore the history and myriad responses from citizens and the federal government, which provides insight into what it means to be an American.Design/methodology/approachEmbedded action inquiry (EAI) couples investigation with informed action. This whole-class exploration of 19th and 20th century American history transforms into individual, independent inquiries about related historical and current civil liberty contestations. Students communicate newly generated, fully substantiated understandings first to an academic audience and then to the community.FindingsTeachers direct students' historical reading, thinking and writing toward informed civic participation. Engaging primary and secondary sources spark students' curiosity and scrutiny; writing prompts and scaffolding guide students' text-based articulations.Originality/valueHarshmanite history, initiated by an iconic leader and maintained by the congregation into its 3rd century, illuminates the best and worst aspects of America. Secondary social studies students can examine emergent, local tensions when citizens' religious freedoms confront civic duty and societal responses. Through EAI, a novel adaptation of inquiry, students make meaning out of the local history and contribute to civic dialogue.
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Leal, Mônia Clarissa Hennig, and Eliziane Fardin de Vargas. "A doutrina das categorias suspeitas na Corte Interamericana de Direitos Humanos: caso “empregados da fábrica de fogos de Santo Antônio de Jesus e seus familiares vs. Brasil"." REVISTA QUAESTIO IURIS 15, no. 1 (February 24, 2022): 1–30. http://dx.doi.org/10.12957/rqi.2022.59669.
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ResumoA doutrina das categorias suspeitas, que consiste no reconhecimento de que critérios ou traços distintivos de determinados grupos ou pessoas, são, a priori, “suspeitos” e merecedores de ser analisado com base em um escrutínio mais estrito de análise quanto a sua proporcionalidade. Embora a teoria tenha como berço a Suprema Corte Norte-Americana, sua utilização tem se evidenciado igualmente na jurisprudência da Corte Interamericana de Direitos Humanos. Assim, portanto, o presente artigo objetiva responder ao seguinte problema de pesquisa: como a Corte Interamericana de Direitos Humanos incorpora e utiliza a noção de categoria suspeita na decisão do Caso “Empregados da Fábrica de Fogos de Santo Antônio de Jesus e seus familiares vs. Brasil”? Para tanto, utiliza-se o método de abordagem dedutivo e o método de procedimento analítico, tendo como objetivo, inicialmente, traçar um breve histórico sobre o surgimento da doutrina das categorias suspeitas na Suprema Corte, nos Estados Unidos; em um segundo momento, busca-se tratar do desenvolvimento dessa doutrina na jurisprudência da Corte IDH, para, finalmente, analisar-se como a doutrina das categorias suspeitas foi utilizada no Caso “Empregados da Fábrica de Fogos de Santo Antônio de Jesus e seus familiares vs. Brasil”. Conclui-se que a doutrina das categorias suspeitas foi desenvolvida pela Corte IDH através do artigo 1.1 da Convenção Americana e pela incorporação de novos critérios proibidos de discriminação por meio de sua jurisprudência. No tocante ao caso analisado, a Corte IDH, ao interpretar a “pobreza” como critério proibido de discriminação, permitiu que a situação de vulnerabilidade interseccionada das trabalhadoras da fábrica de fogos fosse analisada sob um escrutínio mais estrito, expandindo significativamente sua proteção, principalmente no que condiz ao dever de proteção estatal como proibição de proteção insuficiente de seus tutelados.Palavras-Chave: Categorias suspeitas. Proteção de grupos vulneráveis. Direito de igualdade e não-discriminação. Corte Interamericana de Direitos Humanos. Caso Empregados da Fábrica de Fogos de Santo Antônio de Jesus e seus familiares vs. Brasil.AbstractThe suspect classification doctrine, which consists in the recognition of what distinctive criteria or features of determined groups or people, are, a priori, “suspects” and worthy of being analyzed based on a stricter scrutiny of analysis as its proportionality. Although the theory has as its cradle the Supreme Court of the United States, its use has been equally evidenced in the Inter-American Court of Human Rights’ case law. Therefore, the present article aims at answering the following research problem: how does the Inter-American Court of Human Rights incorporate and use the notion of suspect classification in the decision of the “Workers of the Fireworks Factory of Santo Antônio de Jesus and their family members Vs. Brazil” case? For this purpose, the deductive approach method and the analytical procedure method are used, aiming at, initially, tracing a brief history about the emergence of the suspect classification doctrine in the Supreme Court, in the United States; in a second moment, it is aimed at dealing with the development of this doctrine in the Inter-American Court of Human Rights’ case law, to, finally, analyze how was the suspect classification doctrine used in the “Workers of the Fireworks Factory of Santo Antônio de Jesus and their family members Vs. Brazil” case. It was concluded that the suspect classification doctrine was developed by the Inter-American Court of Human Rights through the article 1.1 of the American Convention and by the incorporation of new prohibited criteria of discrimination by means of its case law. In relation to the analyzed case, the Inter-American Court of Human Rights, when interpreted “poverty” as a prohibited criterion of discrimination, allowed the intersected vulnerability situation of the female workers of the fireworks factory to be analyzed under a stricter scrutiny, significatively expanding their protection, mainly with regard to the state protection duty as the prohibition of insufficient protection to their protected.Keywords: Suspect classification. Vulnerable groups protection. The right to equality and non-discrimination. Inter-American Court of Human Rights. Workers of the Fireworks Factory of Santo Antônio de Jesus and their family members Vs. Brazil case.
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Leal, Mônia Clarissa Hennig, and Eliziane Fardin de Vargas. "A doutrina das categorias suspeitas na Corte Interamericana de Direitos Humanos: caso “empregados da fábrica de fogos de Santo Antônio de Jesus e seus familiares vs. Brasil"." REVISTA QUAESTIO IURIS 15, no. 1 (February 24, 2022): 1–30. http://dx.doi.org/10.12957/rqi.2022.59669.
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ResumoA doutrina das categorias suspeitas, que consiste no reconhecimento de que critérios ou traços distintivos de determinados grupos ou pessoas, são, a priori, “suspeitos” e merecedores de ser analisado com base em um escrutínio mais estrito de análise quanto a sua proporcionalidade. Embora a teoria tenha como berço a Suprema Corte Norte-Americana, sua utilização tem se evidenciado igualmente na jurisprudência da Corte Interamericana de Direitos Humanos. Assim, portanto, o presente artigo objetiva responder ao seguinte problema de pesquisa: como a Corte Interamericana de Direitos Humanos incorpora e utiliza a noção de categoria suspeita na decisão do Caso “Empregados da Fábrica de Fogos de Santo Antônio de Jesus e seus familiares vs. Brasil”? Para tanto, utiliza-se o método de abordagem dedutivo e o método de procedimento analítico, tendo como objetivo, inicialmente, traçar um breve histórico sobre o surgimento da doutrina das categorias suspeitas na Suprema Corte, nos Estados Unidos; em um segundo momento, busca-se tratar do desenvolvimento dessa doutrina na jurisprudência da Corte IDH, para, finalmente, analisar-se como a doutrina das categorias suspeitas foi utilizada no Caso “Empregados da Fábrica de Fogos de Santo Antônio de Jesus e seus familiares vs. Brasil”. Conclui-se que a doutrina das categorias suspeitas foi desenvolvida pela Corte IDH através do artigo 1.1 da Convenção Americana e pela incorporação de novos critérios proibidos de discriminação por meio de sua jurisprudência. No tocante ao caso analisado, a Corte IDH, ao interpretar a “pobreza” como critério proibido de discriminação, permitiu que a situação de vulnerabilidade interseccionada das trabalhadoras da fábrica de fogos fosse analisada sob um escrutínio mais estrito, expandindo significativamente sua proteção, principalmente no que condiz ao dever de proteção estatal como proibição de proteção insuficiente de seus tutelados.Palavras-Chave: Categorias suspeitas. Proteção de grupos vulneráveis. Direito de igualdade e não-discriminação. Corte Interamericana de Direitos Humanos. Caso Empregados da Fábrica de Fogos de Santo Antônio de Jesus e seus familiares vs. Brasil.AbstractThe suspect classification doctrine, which consists in the recognition of what distinctive criteria or features of determined groups or people, are, a priori, “suspects” and worthy of being analyzed based on a stricter scrutiny of analysis as its proportionality. Although the theory has as its cradle the Supreme Court of the United States, its use has been equally evidenced in the Inter-American Court of Human Rights’ case law. Therefore, the present article aims at answering the following research problem: how does the Inter-American Court of Human Rights incorporate and use the notion of suspect classification in the decision of the “Workers of the Fireworks Factory of Santo Antônio de Jesus and their family members Vs. Brazil” case? For this purpose, the deductive approach method and the analytical procedure method are used, aiming at, initially, tracing a brief history about the emergence of the suspect classification doctrine in the Supreme Court, in the United States; in a second moment, it is aimed at dealing with the development of this doctrine in the Inter-American Court of Human Rights’ case law, to, finally, analyze how was the suspect classification doctrine used in the “Workers of the Fireworks Factory of Santo Antônio de Jesus and their family members Vs. Brazil” case. It was concluded that the suspect classification doctrine was developed by the Inter-American Court of Human Rights through the article 1.1 of the American Convention and by the incorporation of new prohibited criteria of discrimination by means of its case law. In relation to the analyzed case, the Inter-American Court of Human Rights, when interpreted “poverty” as a prohibited criterion of discrimination, allowed the intersected vulnerability situation of the female workers of the fireworks factory to be analyzed under a stricter scrutiny, significatively expanding their protection, mainly with regard to the state protection duty as the prohibition of insufficient protection to their protected.Keywords: Suspect classification. Vulnerable groups protection. The right to equality and non-discrimination. Inter-American Court of Human Rights. Workers of the Fireworks Factory of Santo Antônio de Jesus and their family members Vs. Brazil case.
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Śmigielski, Witold. "Unikanie opodatkowania jako zagadnienie etyczno-moralne z punktu widzenia łódzkich studentów." Annales. Etyka w Życiu Gospodarczym 13, no. 1 (May 15, 2010): 247–56. http://dx.doi.org/10.18778/1899-2226.13.1.24.
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According to the Catholic Social Teaching, tax evasion is ethically reprehensible and people who do it commit sin. The Catholic Church based its opinion first of all on the Holy Scripture (the teaching of Jesus, St. Peter’s and St. Paul’s). Also pope John Paul II, primate of Poland Stefan cardinal Wyszyński and Joseph cardinal Höffner objected to tax frauds. The survey was conducted among the students of the University of Lodz and of the Medical University of Lodz. Its aim was to examine the students’ opinion about tax evasion. The students’ answers were grouped with regard to church attendance in order to trace if there exists a correlation between church attendance and tax morality. Statistical analysis indicated a connection between church attendance and tax morality. The highest tax morality was noticed in the group of regularly practising Catholics, a bit smaller in the non-practising or unbelieving group of people and the least tax morality was noticed among the irregularly practising group of Catholics. According to the students’ opinion, the main reason to pay taxes is for fear of financial sanction. Among other reasons the respondents listed that it is a national duty or that it is necessary to cover national expenditures. It is optimistic, however, that most of the students declared to pay the taxes fairly, if they run their own corporations in the future.
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Simarangkir, Sunggul, Semuel Ruddy Angkouw, and Valentina Dwi Kuntari J. "Prinsip Penginjilan Berdasarkan 1 Korintus 9:16 dan Relevansinya bagi Tugas Guru PAK." DIDASKO: Jurnal Teologi dan Pendidikan Kristen 2, no. 2 (October 10, 2022): 160–76. http://dx.doi.org/10.52879/didasko.v2i2.49.
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This paper specifically describes the Principles of Evangelism Based on I Cor. 9:16 and Its Relevance for Teachers of Christian Religious Education. This topic is discussed to explain factually the principles of evangelism for teachers. Christian religious education has not been fully implemented in the classroom, in the field and to people who do not believe in Jesus Christ. This topic is discussed considering that there are still many unreached tribes in the ministry of evangelism. Of course, this responsibility is not only borne by the mission agency, the church. However, religious institutions include Christian religious education teachers to reach tribes that have not yet perfected the Bible. In describing this topic, the researcher uses a qualitative method with an exegesis approach. The results of this study describe that the principle of evangelism is expressed in an attitude of not being arrogant, then evangelism as a duty and responsibility of believers and evangelism should be used as a lifestyle. To PAK teachers, it is hoped that there will be efforts to increase understanding of evangelism and be responsible for directing students to manifest this attitude in community, church and school life as mandated by Jesus Christ, as the Great Teacher.AbstrakTulisan ini secara spesifik menguraikan perihal Prinsip Penginjilan Berdasarkan I Kor. 9:16 dan Relevansinya bagi Pengajar Pendidikan agama kristen. Topik ini dibahas untuk menjelaskan secara faktual dalam prinsip penginjilan bagi pengajar Pendidikan agama kristen belum sepenuhnya di terapkan di dalam kelas, dilapangan dan kepada orang yang belum percaya kepada Yesus Kristus. Topik ini dibahas mengigat masih banyak ditemukan berbagai suku belum terjangkau dalam pelayanan penginjilan. Tentunya tugas tanggung jawab ini bukan hanya dibebankan kepada lembaga misi, gereja. Namun lembaga keagamaan termasuk pengajar pendidikan agama kristen untuk menjangkau suku yang masih belum sempurnakan Injil. Di dalam menguraikan topik ini, peneliti menggunakan metode kualitatif dengan pendekatan Eksegese. Hasil penelitian ini menguraikan bahwa prinsip penginjilan yaitu dinyatakan pada sikap tidak sombong, kemudian penginjilan sebagai tugas dan tanggung jawab orang percaya dan penginjilan hendaknya dijadikan sebagai gaya hidup. Kepada guru PAK, diharapkan adanya upaya untuk meningkatkan pemahaman tentang penginjilan serta bertanggung jawab dalam mengarahkan anak didik untuk mewujudkan sikap tersebut dalam kehidupan bermasyarakat, gereja dan sekolah sebagaimana dimanatkan oleh Yesus Kristus, sebagai Guru Agung.
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Tembay, Aris Elisa. "Konsep Penginjilan Dalam Kisah Para Rasul 18:9-10 Sebagai Upaya Revitalisasi Penginjilan." SCRIPTA: Jurnal Teologi dan Pelayanan Kontekstual 6, no. 2 (June 18, 2020): 153–71. http://dx.doi.org/10.47154/scripta.v6i2.52.
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Salah satu tugas gereja dan orang percaya adalah pekerjaan misi. Misi adalah semua kegiatan yang bertujuan untuk mengabarkan kematian dan kebangkitan Yesus Kristus sebagai pengorbanan untuk penebusan dosa manusia serta jaminan hidup yang kekal dalam nama-Nya. Jadi pekerjaan misi adalah Pengabaran Injil/penginjilan.Selanjutnya gereja bukan hanya mempunyai misi, tetapi seluruh kehidupan gereja itu adalah misi. Tugas memberitakan Injil adalah tugas setiap orang percaya. Gereja yang kuat dan bersinar adalah gereja yang bersedia pergi memberitakan kasih Allah kepada dunia, sehingga dunia mengalami kasih Allah. Sehingga masa depan dunia ada ditangan gereja. Gereja haruslah memiliki hati Allah. Tugas gereja memuridkan dan mengutus para murid untuk melaksanakan Mandat Agung Kristus. Maka, memberitakan kabar baik segala perbuatan dan karya Allah adalah tugas semua orang yang telah menerima anugerah keselamatan. Benih Injil haruslah terpancar dari semua aspek kehidupan orang percaya. Gereja yang kuat dan bertumbuh adalah gereja yang terlibat dalam pelaksanaan misi Allah bagi dunia.
One of the tasks of the church and believers is missionary work. Mission is all activities aimed at proclaiming the death and resurrection of Jesus Christ as a sacrifice for the atonement of human sins and the guarantee of eternal life in His name. So missionary work is evangelism / evangelism. Furthermore, the church does not only have a mission, but the whole life of the church is a mission. The task of preaching the gospel is the duty of every believer. A strong and shining church is a church that is willing to go to preach God's love to the world, so that the world experiences God's love. So that the future of the world is in the hands of the church. The church must have the heart of God. The task of the church is to make disciples and send disciples to carry out the Great Mandate of Christ. So, to preach the good news of all the deeds and works of God is the duty of all those who have received the gift of salvation. The seeds of the gospel must be emanated from all aspects of a believer's life. A strong and growing church is a church that is involved in carrying out God's mission for the world.
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Moses, John A. "Sydney Professor G.A. Wood and the Great War 1914-1918." History of Education Review 45, no. 2 (October 3, 2016): 228–38. http://dx.doi.org/10.1108/her-09-2015-0021.
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Purpose The purpose of this paper is to highlight the views of Professor George Arnold Wood, a leading Australian scholar at the University of Sydney, concerning the involvement of the British Empire in the Great War of 1914-1918. Design/methodology/approach The author has examined all of Professor Wood’s extant commentaries on the Great War which are held in the archives of the University of Sydney as well as the biographical material on Professor Wood by leading Australian scholars. The methodology and approach is purely empirical. Findings The sources consulted revealed Professor Wood’s deeply held conviction about the importance of Christian values in the formation of political will and his belief that the vocation of politics is a most serious one demanding from statesmen the utmost integrity in striving to ensure justice and freedom, respect for the rights of others and the duty of the strong to protect the weak against unprincipled and ruthless states. Originality/value The paper highlights Professor Wood’s values as derived from the core statements of Jesus of Nazareth such as in the Sermon on the Mount. And as these contrasted greatly with the Machiavellian practice of the imperial German Chancellors from Bismarck onwards, and of the Kaiser Wilhelm II. It was necessary for the British Empire to oppose German war aims with all the force at its disposal. The paper illustrates the ideological basis from which Wood derived his values.
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Thodberg, Christian. "Grundtvigs krise i foråret 1844. Forholdet mellem prædiken og salme med henblik på “Sov sødt, Barnlille”." Grundtvig-Studier 56, no. 1 (January 1, 2005): 38–67. http://dx.doi.org/10.7146/grs.v56i1.16469.
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Grundtvigs krise i foråret 1844: Forholdet mellem prædiken og salme med henblik pa “Sov sodt barnlille ”[Grundtvig’s crisis in Spring 1844: The Relationship between sermon and hymn with reference to “Sov sodt barnlille ” ( “Sleep sweet, my baby) ”]By Chr. ThodbergIn Spring 1844 Gr was struck down by depression associated with an attack of mumps [parotitis epidemica] which in its final phase developed into inflammation of the brain. His handwriting became small and frail. In the period towards Easter, a number of his sermons were taken on in turn by friends and followers, and the illness reached its peak in the weeks following Easter, and elicited an unreasonable criticism from Bishop J. P. Mynster, who accused Gr of dereliction of duty because he had difficulty in keeping up with his services. Gr’s debilitation culminates in a deep spiritual crisis on the Third Sunday after Easter. The words of Jesus, that in “a little while” he will leave the disciples and in “a little while” will see them again (John 16,16) Gr made into his own words: he was going to die and was now being laid in the bosom of God and the congregation and he would first meet again in God’s kingdom. And three days later he took his leave of the congregation in the form of a sermon in which he summed up his Christian endeavours as his last word and testament. On 3 May he set off with the family on a convalescence-visit to various clerical friends, and during this period almost the whole of “Sov sødt, barnlille” was written, verse by verse, in a fascinating process. His sermon of the Third Sunday after Easter had already set the tone and reinforced a particular context in the baptismal ritual which Gr used, namely the transition from the Gospel-reading concerning Jesus and the little children (Mark 10,13-16) and its conclusion (“And he took them up in his arms, put [his] hands upon them, and blessed them”) on the one side, and, on the other side, the priest’s laying on of hands with the Lord’s Prayer - in combination, an expression of consolation in the midst of assailing doubt and fear of death. Within the same period of time, the hymn became known to Gr’s followers and was construed and taken to heart as the most popular of evening hymns.
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Poleszak, Leszek. "Teologia przebitego boku Jezusa Chrystusa na przykładzie Vita Jesu Christi Ludolfa z Saksonii." Sympozjum 27, no. 1 (44) (2023): 107–21. http://dx.doi.org/10.4467/25443283sym.23.007.18468.
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Teologia przebitego boku Jezusa Chrystusa należy do najważniejszych elementów duchowości Bożego Serca. Celem artykułu jest ukazanie inspiracji monastycznych w interpretacji biblijnego opisu przebicia boku Zbawiciela na przykładzie Vita Jesu Christi Ludolfa z Saksonii. Autor ten wywarł duży wpływ na wielu mistyków i świętych, a jego medytacje na temat bramy wprowadzającej do kontemplacji Serca Syna Bożego, bazujące zwłaszcza na tekstach biblijnych i patrystycznych, do dzisiaj stanowią ważny wkład w duchowość Najświętszego Serca Jezusowego. Theology of the pierced side of Jesus Christ by example of Vita Jesu Christi by Ludolf of Saxony: The theology of the pierced side of Jesus Christ is one of the most important elements of the spirituality of the Divine Heart. The aim of the article is to show monastic inspirations in the interpretation of the biblical description of the piercing of the side of the Saviour using the example of Vita Jesu Christi by Ludolf from Saxony. This author had a great influence on many mystics and saints, and his meditations on the gate leading to the contemplation of the Heart of the Son of God, based especially on biblical and patristic texts, are an important contribution to the spirituality of the Sacred Heart of Jesus to this day.
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Ngetich, Elias Kiptoo. "CATHOLIC COUNTER-REFORMATION: A HISTORY OF THE JESUITS’ MISSION TO ETHIOPIA 1557-1635." Studia Historiae Ecclesiasticae 42, no. 2 (November 17, 2016): 105–16. http://dx.doi.org/10.25159/2412-4265/1148.
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The Jesuits or ‘The Society of Jesus’ holds a significant place in the wide area of church history. Mark Noll cites John Olin notes that the founding of the Jesuits was ‘the most powerful instrument of Catholic revival and resurgence in this era of religious crisis’.[1] In histories of Europe to the Reformation of the sixteenth century, the Jesuits appear with notable frequency. The Jesuits were the finest expression of the Catholic Reformation shortly after the Protestant reform began. The Society is attributed to its founder, Ignatius of Loyola. As a layman, Ignatius viewed Christendom in his context as a society under siege. It was Christian duty to therefore defend it. The Society was formed at a time that nationalism was growing and papal prestige was falling. As Christopher Hollis observed: ‘Long before the outbreak of the great Reformation there were signs that the unity of the Catholic Christendom was breaking up.’[2] The Jesuits, as a missionary movement at a critical period in the Roman Catholic Church, used creative strategies that later symbolised the strength of what would become the traditional Roman Catholic Church for a long time in history. The strategies involved included, but were not limited to: reviving and nurturing faith among Catholics, winning back those who had become Protestants, converting those who had not been baptised, training of the members for social service and missionary work and also establishing educational institutions.[1] Mark A. Noll. Turning points: Decisive moments in the history of Christianity. (Grand Rapids, Michigan: Baker Books, 1997), 201.[2] Christopher Hollis. The Jesuits: A history. (New York: The Macmillan Company, 1968), 6.
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Kozma, Zsolt. "Identity, Denomination and Nationality." Studia Universitatis Babeș-Bolyai Theologia Reformata Transylvanica 65, no. 2 (December 20, 2020): 215–28. http://dx.doi.org/10.24193/subbtref.65.2.12.
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"Identity pins down accurately who individuals are in relation to God, society, and themselves. God’s statement about Himself (His self-identity) in the Bible “I am who I am” can guide us to find our own “I am who I am”, definitely taking into account the analogia relationis rather than the analogia entis. The constant domi-nant of our human identity as God’s identity as well is that we stay humans despite all circumstances, but its features (“our qualities”) are variable. We are only interested in two of the many identity features: our denomination and our Hungarian ethnici-ty, which are “only” features, but as such they have been decisive. In the 20th centu-ry, we, as Reformed Protestants and Hungarians, got under the burden of the polit-ical and ecclesiastical consequences of the two world wars. Our faith required that the church and the Hungarians did not lose their identity features from the per-spective of the communities and individuals. During the interwar period (1920–1944) and during the totalitarian regime (1945–1989), we, Transylvanian Re-formed Protestants, had one single duty to fulfil: clarify our relationship vis-à-vis the political authority in such a way as to remain disciples and a disciple church without which we are not the ones who we must be. In his prayer, Jesus does not ask the Fa-ther to take all of his followers out of this world (meaning society) but rather to de-fend them from evil (John 17:15). How can we fulfil it? Our yes/no answer is the issue of gratitude towards God and penitence before Him. Keywords: the content of identity, energy of the protective spirit, dominant church, non-democratic church, valve system."
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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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Ngala, Erna, and Veydy Yanto Mangantibe. "Penginjilan Terhadap Masyarakat Plural Berdasarkan Surat Efesus." Excelsis Deo: Jurnal Teologi, Misiologi, dan Pendidikan 5, no. 1 (June 29, 2021): 1–16. http://dx.doi.org/10.51730/ed.v5i1.58.
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This article discusses evangelism to plural societies based on the epistle of ephesians. Evangelism is god’s program, design and work that bring for himself, people to fellowship, worship / praise and serve him in wholeness and harmony. Evangelism is established by god from eternity, because all things are designed by god from eternity in his omniscience and power in evangelism (eph. 1: 4-14). God wants his people to have fellowship with him, become his worshipers and serve him, the true god. The challenge in evangelism is that every religion is different, all religions have objects that are worshiped, therefore it will not be possible to be completely equated between one religion and another. Plural society equates christian faith with other beliefs by looking for loopholes to align christianity with other religions. The duty of the believer is to preach the gospel so that unbelievers hear and believe in the lord jesus and are saved, not compromising the gospel or juxtaposing christian faith with other beliefs. Keywords: Evangelism; Plural Society; Ephesians Letter AbstrakArtikel ini membahasa mengenai penginjilan terhadap masyarakat plural berdasarkan surat Efesus. Penginjilan merupakan program, rancangan dan karya Allah yang membawa bagi diriNya sendiri suatu umat untuk bersekutu, menyembah/memuji dan melayani Dia dalam keutuhan dan keserasian. Penginjilan ditetapkan Allah sejak kekekalan, sebab segala sesuatu dirancang Allah dari kekal dalam kemahatahuanNya dan kuasaNya didalam penginjilan (Ef. 1:4-14). Allah menghendaki agar umatNya bersekutu dengan Dia, menjadi penyembahNya dan melayani Dia, Allah yang benar. Tantangan dalam penginjilan adalah setiap agama berbeda, semua agama memiliki objek yang disembah, oleh sebab itu tidak akan mungkin dapat disamakan secara keseluruhannya antara agama satu dengan yang lain. Masyarakat plural, menyamakan iman Kristen dengan kepercayaan lain dengan mencari celah untuk dapat menjajarkan kekristenan dengan keagamaan lain. Tugas dari orang percaya ialah memberitakan Injil agar orang-orang yang belum percaya mendengar dan menjadi percaya kepada Tuhan Yesus serta diselamatkan, bukan mengkompromikan Injil atau menjajarkan iman Kristen dengan kepercayaan lain. Kata Kunci: Penginjilan; Masyarakat Plural; Surat Efesus
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Dewantara, Agustinus Wisnu, and Natalis Sukma Permana. "PENELITIAN TERHADAP MINAT MENJADI GURU AGAMA DAN KATEKIS DI STKIP WIDYA YUWANA MADIUN." JPAK: Jurnal Pendidikan Agama Katolik 19, no. 10 (April 17, 2018): 39–49. http://dx.doi.org/10.34150/jpak.v19i10.37.
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Catechetic is the coaching of children, youth and adults in the faith, which is specific to the delivery of the Christian movement, which is basically given organically and systematically, The Catholic Religion teacher deeply embraces her duties and mission through her work at school. This work is the duty and mission that comes from God himself. The Catholic Religion teacher is expected to earnestly live his vocation as a religious teacher. A Catholic teacher is an educator as well as a journalist. An educator or reporter will be able to carry out his duties well if he has a clear and correct understanding of what is actually the purpose of teaching Catholicism as a means of preaching the love of Jesus. A Religion Teacher is a person whose job is to teach another person or an emulated and imitated person. It means that the word is imitated and imitated by faith and deeds by dodging the Christian life.
STKIP Widya Yuwana is an institution owned by the diocese of Surabaya aimed at educating prospective catechists and religious teachers. The institute was originally founded by Paul Janssen, CM under the name AKI (Indonesian Catechetical Academy) which aims to produce a militant and powerful catechist. According to the times, AKI has changed into STKIP Widya Yuwana. As the name implies, this institution is then identified as a producer of religious teachers, and even the impression that this institution no longer exists on the path of Jansen's romance as a catechist producer, and turned into a producer of Catholic religious teachers.
This research is needed to photograph what really happened to the students. Is it true that the outward impression that graduates and students are more likely to be teachers? If so, what is the motivation behind it? Is it really a catechist profession is not promising, or indeed STKIP Widya Yuwana who had already lost the spirit of the founder of its predecessor?
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Dorfner, Thomas. "Von ‘bösen Sektierern’ zu ‘fleißigen Fabrikanten’. Zum Wahrnehmungswandel der Herrnhuter Brüdergemeine im Kontext kameralistischer Peuplierungspolitik (ca. 1750 – 1800)." Zeitschrift für Historische Forschung 45, no. 2 (June 1, 2018): 283–313. http://dx.doi.org/10.3790/zhf.45.2.283.
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During the late 1750s a fundamental shift in the perception of the Moravian Church took place among the upper classes of central Europe. The older view of reality dating from around the year 1750 according to which the Moravians were dangerous sectarians was replaced by the perception that the Moravians were hardworking, obedient, yes almost exemplary subservients. This resulted in the Moravian Church receiving over 100 invitations between 1758 and 1804 from aristocratic houses throughout central Europe to establish a community. This paper shows that the shift in perception took place because both among the subjects and the objects of this perception, fundamental attitudes had changed: from the late 1740s onwards, the Moravian Church had successfully developed its own manufacturing and commercial projects. The new generation of nobility however, which had taken over control in states and/or territories from the 1760s onwards, regarded the economic benefits as a raison d’état. For example, Catholic nobles such as Landgrave Frederick II of Hessen’Kassel were prepared to establish pietistic groups owing to financial considerations. At the same time, aristocratic councillors were turning away from a primarily quantitative population policy and paying more attention to the quality of the settlers. The Seven Years’ War served as a catalyser for this shift in perception because during the years 1757 and 1758, when the fighting paused, several hundred princes and nobles personally took a closer look at Herrnhut. The majority of the aristocratic invitations to establish communities were economically motivated and had the aim of setting up a manufacturing operation. According to the Moravians’ self–perception however, factories were not a sufficient reason to establish a new community. They only felt duty bound to fulfil the Great Commission of the Bible and therefore paid attention to whether an invitation offered the possibility of spreading the Gospel in a territory. Nevertheless, the governing institutions of the Moravian Church did not venture to accept or decline an invitation independently. They figured out the will of Jesus Christ with the help of (usually three) lots. The specific custom of drawing lots could lead to an invitation being declined that was initially favoured, due to a negative result when drawing lots.
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Gultom, Joni Manumpak Parulian, Hendri Hutapea, Rikardo Butar-Butar, and Eko Prasetyo. "Pembinaan Iman Kristen untuk Pekerja Indonesia di Ladang Sawit Sitiawan, Perak." REAL COSTER: Jurnal Pengabdian kepada Masyarakat 2, no. 1 (August 4, 2021): 7–12. http://dx.doi.org/10.53547/rcj.v2i1.112.
Full textAbstract:
The faith mature of believers is the duty of church leaders also of all who have received salvation in Christ Jesus. It is also an urgent concern and needs facing by Indonesian male workers working in Malaysian palm oil fields. The people who need help and assistance spiritually to be accompanied and taught about the basic principles of God's Word. It is difficult faced because of the many obstacles and obstacles faced in being able to go to worship and serve God. The reason is, the local church is limited. They do something for them is not maximize. It is because constrained by the existing language and culture. How is the matter STT REAL can provide a little solution in building their faith and spiritual life? And what kind of strategies can be maximized to do for them? By using descriptive qualitative research methods, it is obtaining how the values and data are accurate directly. The purpose of this research is to make a positive contribution to building the Indonesian Christian community, especially those who are working in Malaysia that they remain in the faith and continue to experience good spiritual growth.AbstrakPembinaan iman orang percaya bukan saja menjadi tugas dari para pemimpin gereja namun juga semua orang yang telah menerima keselamatan dalam Kristus Yesus. Hal ini jugalah yang menjadi perhatian dan kebutuhan yang urgen dihadapi oleh para pekerja pria Indonesia yang bekerja di lading lading sawit Malaysia. Mereka adalah orang yang memerlukan bantuan dan pertolongan khususnya secara rohani untuk didampingi dan diajarkan tentang prisn dasar Firman Tuhan. Hal ini menjadi kesulitan yang dihadapi karena banyaknya halangan dan hambatan yang dihadapi untuk bisa pergi beribadah dan melayani Tuhan. Alasan lainnya adalah bagaimana gereja lokal sangat terbatas sekali dapat melayani mereka karena terkendala dengan Bahasa dan budaya yang ada. Pertanyaannya adalah bagaimana STT REAL memberikan sedikit solusi dalam membina iman dan kehidupan rohani mereka? Dan strategi srategi seperti apa yang bisa dimaksimalkan untuk dikerjakan buat mereka? Dengan menggunakan metode penelitian desktiptif secara kualitatif didapatkan bagaimana nilai dan data data akurat secara langsung. Tujuan dari penelitian ini adalah untuk memberikan kontribusi positif untuk membangun masyarakat Kristen Indonesia khususnya yang sedang bekerja di Malaysia sehingga tetap bertahan dalam iman dan terus mengalami pertumbuhan kerohanian yang baik.
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Zabala, Julen. "Jesus Mari Larrazabalen bibliografia." Gogoa 18 (November 29, 2018): 265–71. http://dx.doi.org/10.1387/gogoa.20371.
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Atseginez parte hartzen dut Jesus Mari Larrazabal Antia irakasleari egindako omenaldian, bere lanen hautaketa bibliografikoa aurkeztuz. Jesus Mariren unibertsitate arloko lanaren testigantza izanik ere, orain dela hiru hamarkada baino gehiago Zorroagan, UPV/EHUko Filosofia eta Hezkuntza Zientzien lehendabiziko fakultatean, irakasle moduan ezagutu genuenok, badakigu bibliografian aurkezten den jardun akademikoa baino zerbait gehiago izan dela.
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Bira, Alwen. "Perspektif Diakonia Secangkir Air bermakna Religius menurut Matius 10:42." TELEIOS: Jurnal Teologi dan Pendidikan Agama Kristen 2, no. 2 (December 12, 2022): 104–11. http://dx.doi.org/10.53674/teleios.v2i2.52.
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Abstract: Diakonia in the sense of service or service is very easy to understand in Christian circles. The church needs to understand that dedicating to fellow human beings, no matter how small, has a very deep meaning and requires courage to do so. In the New Testament, diakonia gets an important portion, giving even a cup of cool water to a small child who is a follower of Christ he will not lose his reward. When someone gives help is not seen in terms of quantity or amount but from the quality of the gift. Greek society is very concerned about other people because it is their duty either in the family, society or strangers. Like helping people is a highly commendable attitude of generosity. Jesus wanted the church to be a cup of cold water for this world, because Christianity cannot be measured by how much water it can hold, but by how much water is distributed to others. The research method in this paper is a descriptive analysis method with a literature study or literature study approach. In this study, the researcher describes the theological views about the diakonia of a cup of water which is then analyzed based on Christian views and actualizes them in Christian life today.Abstrak: Diakonia dalam pengertian melayani atau pelayanan, sangat muda dipahami dalam kalangan kekristenan. Gereja perlu memahami bahwa berdiakonia kepada sesama manusia sekecil apapun bentuknya, memiliki arti yang sangat dalam dan di butukan suatu keberanian untuk melakukannya. Dalam Perjanjian Baru diakonia mendapat porsi yang penting, memberi secangkir air sejuk sekalipun kepada salah seorang anak kecil yang merupakan pengikut Kristus ia tidak akan kehilangan upahnya. Saat seseorang memberi pertolongan tidak dipandang dari sisi kuantitas atau jumlah tetapi dari kualitas pemberian itu. Masyarakat Yunani sangat memperhatikan orang lain karena itu sudah menjadi kewajiban mereka baik dalam keluarga, masyarakat ataupun orang asing. Suka menolong orang adalah sikap kedermawaan yang sangat terpuji. Yesus menghendaki gereja menjadi secangkir air sejuk bagi dunia ini, karena kekristenan tak dapat diukur dari berapa banyak air yang dapat ditampung, tetapi dilihat dari berapa banyak air yang dibagikan kepada orang lain. Metode penelitian dalam tulisan ini adalah metode deskriptif analisis dengan pendekatan studi literatur atau studi kepustakaan. Dalam penelitian ini peneliti mendeskripsikan pandangan teologis tentang diakonia secangkir air putih yang selanjutnya dianalisis berdasarkan pandangan Kristen serta mengaktualisasikannya dalam kehidupan Kristen saat ini.
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Panjaitan, Tutur Parade Tua. "Strategi Penginjilan Barnabas dan Saulus dalam Kisah Para Rasul 13:4-12." IMMANUEL: Jurnal Teologi dan Pendidikan Kristen 3, no. 2 (October 31, 2022): 82–103. http://dx.doi.org/10.46305/im.v3i2.126.
Full textAbstract:
This research was conducted to determine the evangelistic strategies of Barnabas and Saul in Acts 13:4-12. Evangelism is an important topic in Christianity, given the duty the Jesus Christ left to his disciples in particular and to the church in general as written in the Bible. In principle, the gospel must be preached in order for people to believe. What was the evangelistic strategy of Barnabas and Saul in Acts 13:4-12? Using the exegesis or inductive method, the author worked on this study, after first observing the verses, then drawing conclusions based on the data and facts of the Bible found. According to church tradition, the author of Acts is the same as the author of luke's gospel, Luke. The background of verses is outlined in Acts 12:24-25 that the Gospel was preached to many people, then from Jerusalem Barnabas and Saul returned to Antioch, after completing the preaching of the Gospel. The context of this verses is the state of the Antiochian church which already had several ministers, namely prophets and teachers. The Holy Ghost commissioned Barnabas and Saul to spread the gospel. Eventually the Antiochian church released Barnabas and Saul to become missionaries, out of obedience to the commandments of the Holy Spirit. The evangelism strategies of Barnabas and Saul are: evangelism traveling to the cities, evangelism starting from those closest to you, evangelism in houses of worship, evangelism in private.AbstrakPenelitian ini dikerjakan untuk mengetahui strategi penginjilan Barnabas dan Saulus dalam Kisah Para Rasul 13:4-12. Penginjilan merupakan topik yang penting dalam kekristenan, mengingat tugas yang ditinggalkan Yesus Kristus kepada murid-muridNya pada khususnya dan kepada gereja pada umumnya sebagaimana tertulis dalam Alkitab. Pada prinsipnya, Injil harus diberitakan agar orang menjadi percaya. Bagaimanakah strategi penginjilan Barnabas dan Saulus dalam Kisah Para Rasul 13:4-12? Dengan metode eksegese atau induktif, penulis mengerjakan penelitian ini, setelah terlebih dahulu mengamati nas, kemudian menarik kesimpulan berdasarkan data dan fakta Alkitab yang ditemukan. Menurut tradisi gereja, penulis Kisah Para Rasul sama dengan penulis Injil Lukas yaitu Lukas. Latar belakang nas diuraikan dalam Kisah Para Rasul 12:24-25 bahwa Injil diberitakan kepada banyak orang, kemudian dari Yerusalem Barnabas dan Saulus pulang ke Antiokhia, setelah menyelesaikan pengabaran Injil. Konteks nas ini adalah keadaan jemaat Antiokhia yang sudah memiliki beberapa pelayan, yakni nabi dan pengajar. Roh Kudus menugaskan Barnabas dan Saulus untuk menyebarkan Injil. Akhirnya jemaat Antiokhia melepaskan Barnabas dan Saulus untuk menjadi misionaris, karena taat kepada perintah Roh Kudus. Strategi penginjilan Barnabas dan Saulus adalah: penginjilan keliling ke kota-kota, penginjilan dimulai dari orang-orang terdekat, penginjilan di rumah ibadah, penginjilan secara pribadi.