Journal articles on the topic 'Teologia spirituale'
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1
Betschart, Christof. "Editoriale. Presentazione della teologia spirituale nella Pontificia Facoltà Teologica “Teresianum”." Teresianum 69, no. 1 (January 2018): 5–12. http://dx.doi.org/10.1484/j.ter.5.115777.
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Cardinale Koch, Kurt. "La preghiera come anima della teologia. Sul rapporto tra riflessione teologica e prassi spirituale." Teresianum 73, no. 2 (July 2022): 489–506. http://dx.doi.org/10.1484/j.ter.5.132955.
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Żądło, Andrzej. "Liturgia i formy pobożności ludowej w adwencie w świetle „Dyrektorium o pobożności ludowej i liturgii”." Ruch Biblijny i Liturgiczny 57, no. 4 (December 31, 2004): 245. http://dx.doi.org/10.21906/rbl.522.
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Il 17 dicembre del 2001 la Congregazione per il Culto Divino e la Disciplina dei Sacramenti ha promulgato il „Direttorio su pietà popolare e liturgia”. In aprile del 2002 questo direttorio è stato pubblicato in lingua italiana, invece nel 2003 è apparsa la sua traduzione in lingua polacca, presa in elaborazione nell’articolo sopra presentato.Il contenuto dell’articolo è dedicato alla questione della pietà popolare nel tempo di Avvento, quindi alla problematica discussa nel quarto capitolo del documento preso in esame. Tale problematica viene accompagnata, nella prima parte dell’articolo, da uno sguardo d’insieme dedicato allo sviluppo storico di Avvento e alla sua teologia. Nella seconda parte dell’articolo vengono presentate le forme della pietà popolare sviluppatesi e praticate nel menzionato tempo liturgico dell’attesa della nascita di Gesù (esse sono: la corona e le processioni di Avvento, le „tempora d’inverno”, la Vergine Maria nell’Avvento, la novena del Natale, il presepio). In questa parte dell’articolo viene messa in evidenza la potenziale ricchezza spirituale di tali forme, ma anche la necessità dell’adeguato approfondimento teologico di esse e della loro evangelizzazione, per garantirne il giusto rapporto con la liturgia che costituisce il naturale coronamento delle forme di pietà popolare. E’ importante che i pii esercizi del popolo cristiano rimangano vivamente raccomandati. E’ ugualmente necessario però che tali esercizi vengano regolati in modo da rimanere in armonia con la sacra liturgia. La pietà popolare deve in qualche modo trarre ispirazione dalla liturgia e ad essa condurre il popolo cristiano (cfr. LG 13).
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Cano, M. J. "Jean LECLERCQ, Esperienza spirituale e Teologia. Alla scuola dei monaci medievali, Jaca Book, («Biblioteca di Cultura Medievale»), Milán 1990, 195 pp." Scripta Theologica 24, no. 1 (February 20, 2018): 353–54. http://dx.doi.org/10.15581/006.24.17682.
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Sesé, Javier. "Pierre Paul PHILIPPE, La vita di preghiera. Saggio di teologia spirituale, Libreria Editrice Vaticana, Roma 1997, 305 pp., 14 x 21, ISBN 88-209-2321-1." Scripta Theologica 32, no. 1 (December 19, 2017): 383. http://dx.doi.org/10.15581/006.32.14781.
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Hervás, J. L. "Emeterio G. DE CEA (coord.), Compendio di Teologia Spirituale. In onore di Jordan Aumann, O. P., Pontificia Università San Tommaso, Roma 1992, 548 pp., 16 x 23." Scripta Theologica 26, no. 2 (February 5, 2018): 896–98. http://dx.doi.org/10.15581/006.26.17178.
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Moskałyk, Jarosław. "Dzisiejsza obecność teologa i teologii we wspólnocie akademickiej." Poznańskie Studia Teologiczne, no. 35 (August 31, 2020): 79–90. http://dx.doi.org/10.14746/pst.2019.35.04.
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The presence of theology in the academic community is today a challenge of particular significance. One of the most important reasons are political transformations in the post-communist countries of Europe in the last 25 years, as well as ideological and axiological transformations in the West of our continent. All these processes have affected many spheres of social, cultural and spiritual life and are directly related to shaping the contemporary theological thought. Although theology acquires potentially new opportunities for development and impact in the university space, in practice there are increasing difficulties in its affirmation. The problem primarily concerns the scientific profile of theology and the responsibility of theologians themselves.
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Dolhai, Lajos. "Fede e sacramenti. L'insegnamento della Tradizione." Teologia w Polsce 13, no. 2 (February 27, 2020): 79–94. http://dx.doi.org/10.31743/twp.2019.13.2.05.
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Ci sono tanti fenomeni negativi nella vita sacramentale che ci mostrano una relazione disturbata tra la fede vissuta e i sacramenti. Da una parte vediamo una crescente diminuzione della frequenza ai sacramenti nel mondo occidentale. D’altra parte la pratica sacramentale nel mondo occidentale spesso non è una consapevole espressione di fede. Vediamo tanti difetti dal punto di vista di fides qua ed anche da quello di fides quae. Il chiarimento della relazione fede/sacramenti è diventato una questione improrogabile. Noi dobbiamo trattare il tema nel contesto attuale della Chiesa, ma alla luce della tradizione della Chiesa. Prima di tutto è molto utile di analizzare le opere dei padri (cfr. I, II, III. capitoli). I Padri sono testimoni della fede dei primi secoli vitalmente inseriti nella tradizione che deriva dagli Apostoli. Essi infatti hanno congiunto sacra scrittura, teologia, liturgia, vita spirituale e pastorale in una unità vitale per cui le loro opere ci aiutano anche per la Chiesa del terzo millenio. La pristina Sanctorum Patrum norma (cfr. SC 50) è da ritenersi la norma e la regola ispiratrice anche per la Chiesa di oggi. Anche la sintesi scolatistica (Tommaso d’Aquino) ci aiuta per dare una risposta alla nostra domanda principale. Nella spiegazione di S. Tommaso vediamo come punto di partenza una tesi chiara: “La Chiesa è fondata sulla fede e sui sacramenti”, e qualifica espressamente i sacramenti come sacramenta fidei. Dobbiamo conoscere anche la Riforma e l’insegnamento del concilio di Trento. Vedremo che l’analisi storica del rapporto tra fede e sacramenti ci aiuta la risposta a proposito del problema della Chiesa nei nostri giorni. Come conclusione finale vale la pena di analizzare il Sacrosanctum concilium n. 59.
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Napiórkowski, Celestyn S. "Jan Paweł II a 1550. rocznica soboru efeskiego." Vox Patrum 50 (June 15, 2007): 123–28. http://dx.doi.org/10.31743/vp.6723.
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Si potrebbe pensare che sulla teologia dell'Efeso non sia piu possibile dire ąualcosa di nuovo, eppure e possibile. E’ giusto affermare infatti che la Lettera del Santo Padre Giovanni Paolo II all’Episcopato delta Chiesa Cattolica per il 1600 anniversario del Primo Concilio di Costantinopoli I e per il 1550 anniversario del Concilio di Efeso (25 III 1981) offre una visione in ąualche modo rinnovata dell'Efeso riconsiderandolo nell'ottica del Concilio di Costantinopoli e del Vaticano II.1. Nel contesto del Concilio di Costantinopoli: alla tradizionale interpretazione cristologica e mariologica dell'Efeso, Giovanni Paolo II aggiunge l'interpretazione soteriologica (l’Efeso canto „un’inno all'onore dell'opera di salvezza compiuta nel mondo attraverso Pazione dello Spirito Santo”), quella pneumatologica (l’incarnazione si fece per l'azione dello Spirito Santo ) e quella ecumenica (i due Concili appartengono alla stessa eredita della fede ). Egli sottolinea ugualmente la permanenza della fertilita spirituale di quei misteri. II Papa non si esprime sul problema di Nestorio ; non lo accusa di eresia ; il nestorianismo e l’insegnamento sbagliato sulla maternita divina rimangono legati, ma il movimento non ne e ritenuto il principale responsabile. 2. Nel contesto del Vaticano II: rifenrendosi alPinsegnamento del Vaticano II relativo alla presenza della Vergine Maria nel Mistero della Chiesa, Giovanni Paolo II da rilievo alla prospettiva ecclesiologica dell'Efeso: lo Spirito Santo santifica in continuazione la Chiesa, le da la vita, abita nei cuori dei fedeli, conduce la Chiesa alla pienezza della verita, la unifica nelle sue communita e attivita pastorali, la dirige, la decora, la mantiene sempre giovane, la rinnova e la conduce alPunione totale eon il Cristo. Maria Santissima, unita allo Spirito Santo, sta realizzando la sua maternita nella Chiesa.
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Ara, Alfonsus. "PERIODISASI DAN KARAKTER TEOLOGI ZAMAN MODERN." LOGOS 14, no. 1 (May 12, 2019): 57–73. http://dx.doi.org/10.54367/logos.v14i1.409.
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Keunikan teologi modern terletak pada perjuangan para teolog untuk mempertahankan lingkaran kesatuan antara agama, budaya dan spiritual serta menguatnya aksentualisasi pada dimensi rasional untuk menjelaskan dan mempertanggungjawabkan isi iman Kristiani. Isi permenungan teologis zaman ini terpusat pada misteri manusia dengan menggunakan filsafat Plato dan Neo- Platonis untuk merumuskan buah permenungan mereka.
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Toti, Marco. "Religious Morphology, Hermeneutics and Initiation in Andrei Scrima's Il padre spirituale (The Spiritual Father)." Aries 11, no. 1 (2011): 77–97. http://dx.doi.org/10.1163/156798911x546189.
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AbstractL'articolo in oggetto concerne alcuni temi tratti dalla versione italiana del libro di A. Scrima Timpul Rugului Aprins. Maestrul spiritual în tradiţia răsăriteană ('Il tempo del Roveto Ardente. Il maestro spirituale nella tradizione orientale'), pubblicato a Bucarest nel 1996 e parzialmente tradotto in italiano nel 2000. Scrima (1925–2000), monaco romeno, fu uno dei più raffinati teologi ortodossi del XX secolo. Gli aspetti qui considerati sono, da un lato, l'abbozzo da parte di Scrima stesso di una 'morfologia religiosa' fondata su di una profonda 'ermeneutica' intellettuale e spirituale, anche a mezzo dell'utilizzo della comparazione in specie tra Cristianesimo, Islâm ed Induismo (ciò che dà luogo al tentativo di rinnovare il linguaggio teologico cristiano); dall'altro, la discussione sulla valenza di un particolare rito cui il teologo romeno si riferisce esplicitamente, la 'benedizione di grazia', una 'iniziazione' trasmessa nel Rugul Aprins—un cenacolo esicasta di monaci e laici cui il giovane Scrima prese parte, e che operò dal 1944 al 1958, in particolare nel monastero Antim a Bucarest, sotto la direzione del giornalista e scrittore Sandu Tudor, in religione padre Agathon (1899–1960?)—ad opera del padre Ioan Kulygin (1885-?). Quest'ultimo tema è strettamente connesso alle relazioni intellettuali che Scrima ebbe con i maggiori rappresentanti dell''orientamento tradizionale' (René Guénon [1886–1951], Frithjof Schuon [1907–1998]), anche per quanto concerne la questione dell''universalismo' perennialista; su ciò, come spesso accade, Scrima assume posizioni molto sfumate. È chiaro che, data la complessità e la sottigliezza dei temi qui trattati, il presente contributo costituisce unicamente un saggio iniziale di una discussione più ampia (alla quale stiamo attualmente lavorando).
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Nowak, Polikarp. "Pojęcie nadziei w listach św. Ambrożego z Mediolanu." Vox Patrum 52, no. 2 (March 8, 2008): 743–60. http://dx.doi.org/10.31743/vp.6310.
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Poiche recentemente il Papa Benedetto XVI ci ha voluto ricordare la grandę attualita della speranza con la sua lettera enciclica Spe salvi, rievocando anche la testimonianza dei cristiani e pastori dei tempi antichi, mi e venuta l’idea di esaminare sotto l’aspetto del termine della speranza le Lettere di S. Ambrogio di Milano. Nella ricerca e apparsa la ricchezza del suo insegnamento a questo riguardo. II primo e piu frequente senso del termine „speranza” e proprio quello profondamente cristiano ed escatologico. Specialmente nei commenti alle Lettere di San Paolo il nostro Autore dimostra una vicinanza del pensiero eon quello da cui inizia il Papa la sua enciclica: „Nella speranza siamo stati salvati”. Nelle riflessioni sulla speranza S. Ambrogio, sull'esempio dell'Apostolo Paolo, mette in stretto collegamento eon essa le altre virtu, specialmente la fede e la carita. Contemporaneamente awerte che la contrastano i vizi, i quali deviano i nostri desideri dal Signore e dal suo premio eterno verso i beni materiali e temporali. Un ampio spazio nell'insegnamento sulla speranza del nostro Vescovo occupa la relazione tra questa e le sofferenze e persecuzioni, subite dai giusti per la causa del Signore e della fede. Egli richiama qui l’esempio di tanti profeti e giusti biblici come anche i fedeli Pastori della Chiesa, esortando i suoi fedeli ad imitarli. Non per ultimo offre anche il proprio esempio, quando nei momenti drammatici del suo episcopato non esita di manifestare la sua prontezza al martirio per non cedere alle ingiuste pretese degli ariani o degli imperatori, i quali minacciavano il bene spirituale del gregge a lui affidato. La visione della speranza di S. Ambrogio e molto cristocentrica, come del resto tutta la sua teologia. Infatti, proprio Cristo e la sorgente e garanzia della nostra vera speranza. In questo contesto si pone un’espressione che si puó dire il frutto maturo delPinsegnamento del nostro Dottore sulla speranza: II fine della nostra speranza e il suo amore (Epistoła 16, 3).
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Sianipar, Rikardo, and Herifeka. "PERAN GEMBALA MENURUT YOHANES 21:15-17 STUDI KASUS DI GBI BIG JAKARTA." Way Jurnal Teologi dan Kependidikan 6, no. 2 (October 31, 2020): 168–79. http://dx.doi.org/10.54793/teologi-dan-kependidikan.v6i2.35.
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This research aims to clearly understand the role of the pastor in a biblical manner in GBI BIG Jakarta, so that it is carried out in increasing, providing spiritual food, and visits, within the congregation. The role of the pastor is very important for the spiritual growth of the church, so that it is in accordance with the Word of God so that the congregation will grow and mature spiritually that is good and true. At GBI Bless Impact Generation, the pastor always provides healthy benefits to open the congregation's insight about the Word of God. This research was conducted using descriptive methods, focusing on an object by studying a case. The researcher concluded that the role of pastors in GBI Bless Impact Generation is carried out by learning and being able to change congregations to practice God's truth. The congregation can be nurtured and the shepherding goes well.
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Zulfa, M. "Multidimensional phenomena of Hajj: study of Javanese pilgrims." Indonesian Journal of Islam and Muslim Societies 5, no. 1 (June 1, 2015): 135. http://dx.doi.org/10.18326/ijims.v5i1.260.
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Performing Hajj pilgrimage to Mecca is the fifth pillar of Islam, whereas these<br />five pillars of Islam are believed by all Muslims in the world as the foundation<br />of Islam. Hajj is a must for any Muslim who has all the abilities, in term of<br />financial, physical, as well as psychological, to perform it, This paper is a<br />report of a research on various aspects accompanying the accomplishment of<br />the Hajj pilgrimage to Mecca by the pilgrims. Those aspects are the spiritualteologic,<br />the psychological, the sociological, and the economic. The objects<br />of the research were the city of Salatiga, the District of Semarang, and the<br />District of Magelang. The spiritual-teologic aspect is used to explain the level<br />of religiousity of a Muslim performing the Hajj while the psychological aspect<br />is related to the psycho-condition, mental, and desires experienced or possessed<br />by the pilgrims. The sociological aspect is the social faithfulness, the<br />social harmony supported by those pilgrims. Last but not least, the economic<br />aspect is the motive of the pilgrims to increase their prosperity or their economic<br />power. By implementing the descriptive-qualitative approach, this research<br />aimed at providing objective, accurate, and systematic depictions of<br />those issues related with the objects of the research. For the data collection,<br />the researcher used various methods such as observation, interview, and documentation.<br />The data was then analyzed through the descriptive qualitativequantitative<br />approach. The result shows that the spiritual-teologic, the psychological, the sociological, as well as the economic aspects are all present in<br />the accomplishment of the Hajj, with the spiritual-teologic and the psychological<br />aspects play the most dominant roles. The quantitative analysis shows<br />that there is a significant influence of the spiritual-teologic and the psychological<br />aspects toward the completion of the Hajj of the pilgrims. It is proven<br />with the statistical calculation that the degree of significant is 1% and 5%<br />that shows that the r sum is bigger than the r table or that 0,599> 0,345><br />0,266. Meanwhile, the descriptive analysis of the data shows that the spiritual-<br />teologic and the psychological aspects are the more dominant aspects<br />compared to the sociological, as well as the economic aspects.<br />Haji merupakan rukun Islam yang ke lima, sementara rukun Islam dijadikan<br />sebagai pondasi dasar agama oleh seluruh umat Islam di dunia. Setiap muslim<br />yang telah mampu, hukumnya wajib menunaikan ibadah haji. Baik mampu<br />secara financial maupun mampu secara fisik ataupun psikis. Tulisan ini<br />merupakan hasil penelitian yang menfokluskan beberapa aspek yang menyertai<br />jama’ah haji. Aspek-aspek itu meliputi: aspek teologis-spiritual, aspek psikologis,<br />aspek sosiologis dan yang terakhir aspek ekonomis dengan mengambil objek<br />penelitian di Kota Salatiga, Kab. Semarang dan Kab. magelang. Aspek teologisspiritual<br />adalah aspek yang menjelaskan mengenai tingkat religiusitas seseorang<br />secara individu ketika melaksanakan ibadah haji, sedangkan aspek psikologis<br />yaitu, aspek yang berhubungan dengan psikis, mental, keinginan-keinginan<br />dialami yang dirasakan oleh jama’ah haji. Selanjutnya aspek sosiologis,<br />merupakan kesalehan sosial, hubungan kemasyarakatan yang dilakukan oleh<br />jama’ah haji. Dan yang terakhir aspek ekonomis, yaitu motif jama’ah dalam<br />melakukan ibadah haji adakah faktor atau keinginan meningkatkan ekonomi.<br />Dengan menggunakan pendekatan deskriptif-kuantitatif penelitian ini bertujuan<br />untuk mendapatkan gambaran yang objektif, akurat dan sistematis, mengenai<br />masalah-masalah yang ada di objek penelitian. Untuk mengumpulkan data<br />digunakan beberapa metode yaitu, observasi, interview dan dokumentasi.<br />Kemudian data yang telah terkumpul dianalisis menggunakan pendekatan<br />deskriptif kualitatif-kuantitatif. Hasil penelitian menunjukkan bahwa aspek<br />teologis-spiritual, aspek psikologis, aspek sosiologis dan aspek ekonomis<br />menyertai para jamaah haji terutama aspek spiritual dan psikologis. Dari analisis<br />secara kuantitatif menunjukkan adanya pengaruh signifikan aspek teologis-spiritual<br />dan aspek psikologis terhadap jama’ah haji. Hal itu dibuktikan dengan hasil perhitungan statistik pada taraf signifikansi 1% dan 5% menunjukkan<br />bahwa r hitung lebih besar dari r tabel yaitu: 0,599> 0,345> 0,266. Sedangkan<br />analisis deskriptif menghasilkan bahwa aspek teologis-spiritual dan aspek<br />psikologis adalah aspek yang lebih menonjol jika dibandingkan dengan aspek<br />aspek-aspek lainnya, dibanding aspek sosiologis dan aspek ekonomis.
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Siahaan, Harls Evan R. "Memaknai Pentakostalisme dalam Maksud Politis Lukas: Analisis Kisah Para Rasul 1:6-8." DUNAMIS: Jurnal Teologi dan Pendidikan Kristiani 3, no. 1 (November 30, 2018): 37. http://dx.doi.org/10.30648/dun.v3i1.178.
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Abstract. The theology of Pentecostal is often assumed as a mere theology which related to the spiritual life, so that thinking about involvement in secular’s life is absolutely a worldliness. Pentecostalisme isn’t designed to obtain a mere spiritual implication, but also a study which arranged in a political situation with author’s political aims. The method used in this article is an analytical text on The Acts 1:6-8, and Pentecostalism descriptive, both philosophical and tehologically. The result of this analysis found that Pentecostalism keyword is a personal dynamization to a bigger political dynamization, such a nationality.Abstrak. Teologi Pentakosta seringkali dianggap sebagai sebuah teologi yang hanya berkaitan dengan kehidupan dunia roh, sehingga memikirkan keterlibatan dalam dunia profan adalah sebuah keduniawian. Pentakostalisme tidak disusun untuk sekadar memperoleh implikasi rohani, melainkan juga sebuah risalah yang disusun dalam suasana politis dengan maksud-maksud politis dari penulis. Metode dalam penelitian ini adalah analisis teks pada Kisah Para Rasul 1:6-8, dan deskripsi Pentakostalisme, baik secara teologis maupun filosofis. Hasil dari pembahasan menemukan bahwa Pentakostalisme sebagai sebuah dinamisasi personal untuk mengalami perubahan yang lebih besar dalam ranah politik, yaitu nasionalisme.
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Soare, Ovidiu. "Inițiative spirituale, culturale și sociale prezente în satul românesc interbelic." Teologie și educație la "Dunărea de Jos" 18 (2020): 370–86. http://dx.doi.org/10.35219/teologie.2020.20.
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Tumbel, Daniel. "Tema Utama Teologi Titus." Journal Kerusso 2, no. 1 (October 22, 2018): 18–33. http://dx.doi.org/10.33856/kerusso.v2i1.36.
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The New Testament Epistle of Titus was written by Paul. He writes this letter to instruct Titus in regard to overseeing the believers in Crete. There are lots of things Titus must know and do to help these believers. The people in Crete are fairly new believers and they need to be organized into local churches. Titus’ responsibility is to appoint leadership in the churches and to ground the believers in sound doctrine. Spiritually qualified elders and doctrinally grounded believers will greatly promote spiritual unity in the local churches.
The biblical teaching would provide the necessary components for biblical conflict resolution in the future. Paul writes Titus as his representative in Crete to aid the churches on a prophylactic way against Jewish false teachers by appointing those in leadership who are able tio manage God’s household well and stand against the false teachers, and by exhorting all believers to excel in good works so tha they might reach those outside of the church with the gospel.
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Jalong, Angku. "PENINGKATAN KEROHANIAN PELAJAR SEKOLAH TEOLOGI: STUDI FORMAT SPIRITUAL DI MALAYSIA EVANGELICAL SEMINARY BELAGA." Excelsis Deo: Jurnal Teologi, Misiologi, dan Pendidikan 4, no. 2 (January 5, 2021): 41–58. http://dx.doi.org/10.51730/ed.v4i2.53.
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Abstract: Spirituality is highly emphasized for someone who wants to dive into the field of theological schools, especially in Malaysia Evangelical Seminary Belaga highlights the three main pillars for the existing Theology schools, which is to want those schools to be identical to the three pillars that are standard. such as; High academic, high discipline and high spirituality. The question that arises in the following question: How important is the Spiritual Development of Theological Students? How is the Bible's Guide to Improving Spirituality? What is the spirituality of a Condition to Meet the Degree Standards of Theology School Students? The answer is (1) Learning strategies to increase spirituality in METS Belaga schools will definitely continue to be realized with the involvement and cooperation of the center and METS itself with full submission to the leadership of the Holy Spirit. (2) The guide to improving the quality of spirituality based on the Bible is that teachers should give comprehensive attention so that students can assess and track the extent of their spiritual development. (3) By giving systematic instruction to the students alone they can understand this life which must change constantly in this life for the glory of His name. Abstrak: Kerohanian sangat ditekankan bagi seseorang yang mahu menerjunkan diri dalam bidang sekolah teologi, khususnya di Malaysia Evangelical Seminary Belaga mengetengahkan tiga pilar utama untuk sekolah-sekolah Teologia sedia ada, iaitu mahu sekolah-sekolah tersebut identik dengan tiga pilar yang menjadi piawan(standard) seperti; Academis yang tinggi, disiplin yang tinggi dan kerohanian yang tinggi. Persoalan yang muncul dalam pertanyaan berikut: Bagaimanakah pentingnya Membangun Spiritual Pelajar Teologi? Bagaimanakah panduan Meningkat Mutu Kerohanian berdasarkan Alkitab? Bagaimanakah kerohanian satu Syarat untuk Memenuhi Standar Gelar Pelajar Sekolah Teologi? Jawaban adalah (1) Strategi learning untuk meningkatkan kerohanian di sekolah METS Belaga pasti akan terus terealisasi dengan penglibatan dan kerjasama pihak pusat dan METS itu sendiri dengan penuh penyerahan kepada pimpinan Roh Kudus. (2) Panduan meningkat mutu kerohanian berdasarkan Alkitab adalah para guru harus memberi perhatian yang menyeluruh agar para pelajar dapat menilai dan mengesan sejauh mana keadaan perkembangan kerohanian mereka. (3) Dengan memberi pengajaran yang sistematis kepada para pelajar saja mereka dapat mengerti kehidupan ini yang harus berubah terus menerus dalam hidup ini bagi kemuliaan nama-Nya.
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Grzeszczak, Jan. "Mysterium Loth Joachim z Fiore wobec XII-wiecznej teologii spekulatywnej." Filozofia Chrześcijańska 16 (December 15, 2019): 47–71. http://dx.doi.org/10.14746/fc.2019.16.3.
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In one of his main works, Concordia Novi ac Veteris Testamenti, Joachim of Fiore (1135-1202) interprets the story of the biblical Lot, shown in chapter 19 of Genesis. Using in practice the method of compliance (concordia) of the Old and New Testaments and an extensive theory of biblical meanings, he sees in the degenerated inhabitants of Sodom the announcement of medieval dialects. The negative attitude of the Abbot of Fiore (Calabrian Abbot) to speculative theology results from his apocalyptic vision of history, in which the key role is played by spiritual men (viri spiritales), who herald the Holy Spirit era. According to Joachim of Fiore, self-confi dent and self-based dialectics are destructive, diverting attention from the coming apocalypse. Stuck in a letter, they do not achieve the spiritual understanding (intelligentia spiritualis) of the Bible and prevent others from doing so. The interpretation of Lot’s story by Joachim of Fiore reveals the twelfth-century intellectual climate as monastic theology gradually gives way to scholasticism practiced in cities.
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Opatrný, Michal. "Prison Spiritual Ministry in the Focus of Pastoral Theology." Studia theologica 24, no. 4 (January 25, 2023): 131–50. http://dx.doi.org/10.5507/sth.2022.052.
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Crăciun, Casian. "O șansă de însănătoșire spirituală, pentru o mai ușoară purtare a crucii pandemiei." Teologie și educație la "Dunărea de Jos" 18 (2020): 5–7. http://dx.doi.org/10.35219/teologie.2020.01.
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Costa, Alfredo Sampaio. "TEOLOGIA E ESPIRITUALIDADE: EM BUSCA DE UMA COLABORAÇÃO RECÍPROCA." Perspectiva Teológica 38, no. 106 (December 10, 2009): 323. http://dx.doi.org/10.20911/21768757v38n106p323/2006.
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Qual a contribuição que o estudo da espiritualidade pode dar à Teologia como tal? É possível integrar estas duas disciplinas em uma harmônica sinfonia e com quais resultados? Neste trabalho procuraremos dar uma resposta a tais questões, relendo a tradição histórica de uma íntima colaboração, estudando as razões que levaram a um afastamento entre teologia e espiritualidade para tentar traçar como seria, hoje, uma teologia verdadeiramente espiritual. Uma teologia enraizada na espiritualidade seria uma teologia que cresce organicamente a partir do seu conhecimento próprio de Deus e fala sobre Deus mesmo. A espiritualidade mantém a teologia na sua vocação própria, impedindo-a de fugir ao seu objeto específico. Cabe à Espiritualidade dar à Teologia este sentido do concreto espiritual, onde o desejo de conhecer vai unido à adesão do coração de penetrar e encontrar-se com o Mistério. A função crítica da espiritualidade com respeito à teologia implica expor a teologia a um interrogatório profundo que anima o coração da luta da comunidade para permanecer fiel. Sem isso a teologia se arriscaria a perder o contato com o Deus verdadeiro que lhe deu vida.ABSTRACT: What is the contribution which the study of spirituality can offer to Theology? Is it possible to integrate these two disciplines in a harmonic symphony, and with what results? In this study, we are trying to give an answer to such questions, re-reading the historic tradition of an intimate collaboration, studying the reasons which lead to a separation between theology and spirituality, in order to attempt to sketch what would be, today, a truly spiritual theology. A theology rooted in spirituality would be a theology which grows organically, from its own knowledge of God and its talk about God Himself. Spirituality maintains theology in its proper vocation, keeping it from fleeing from its specific object. It is the role of Spirituality to give Theology this sense of the spiritually concrete, where the desire to know unites with the tendency of the heart to penetrate and encounter Mystery. The critical function of spirituality with respect to theology implies exposing theology to a profound questioning which enlivens the heart of the struggle of the community to remain faithful. Without this, theology would risk losing contact with the true God who gave it life.
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Jatmiko, Yudi. "Maksud Yesus dalam Peristiwa Baptisan: Sebuah Tanggapan Teologis terhadap Marcus J. Borg." DUNAMIS: Jurnal Teologi dan Pendidikan Kristiani 6, no. 1 (October 30, 2021): 220–37. http://dx.doi.org/10.30648/dun.v6i1.500.
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Abstract. Jesus’ baptism does not only refer to His divine role, but moreover to His divine identity. This is a theological declaration that He is God. However, Marcus J. Borg asserted that Jesus’ baptism was Jesus’ deep spiritual awareness toward spiritual world and the presence of God’s Spirit in His life. This does not indicate His divinity at all. Based on these two contradictory views, a problem remains to be solved: Is Borg’s assumption correct? What is actually Jesus’ true intention in His baptism? This was the focus of the research. This writing exerted to describe particularly Borg’s view on Jesus’ baptism, analyzed and responded to his view according to evangelical perspective. Despite the fact that Borg’s view on Jesus’ baptism has widely garnered support from modern theological readers, his theology is still far from orthodox theology because it was too socio-anthropological based analysis and ignored the Bible as God’s revelation.Abstrak. Baptisan Tuhan Yesus bukan hanya merujuk kepada fungsi jabatan-Nya, tapi lebih daripada itu, yaitu kepada identitas ilahi-Nya. Ini merupakan sebuah deklarasi teologis bahwa Ia adalah Allah. Tetapi Marcus J. Borg menyatakan bahwa baptisan Yesus sebagai sebuah kesadaran spiritual Yesus yang mendalam akan dunia roh dan kehadiran Roh Allah dalam hidup-Nya. Hal ini sama sekali tidak mengindikasikan keilahian-Nya. Mengaitkan kedua pandangan yang bertolakbelakang ini, muncul permasalahan: benarkah asumsi Borg di atas? Apakah sebenarnya yang menjadi intensi Yesus dalam peristiwa baptisan tersebut? Inilah yang menjadi fokus penelitian penulis. Tulisan ini berusaha untuk memaparkan secara khusus pandangan Borg dalam peristiwa baptisan Yesus dan menganalisis serta menanggapi pandangannya menurut perspektif injili. Terlepas dari pandangan Borg yang digemari di kalangan pembaca teologi modern tentang baptisan Yesus, pemikirannya masih jauh dari teologi ortodoks oleh karena terlalu berpijak pada analisis secara sosio-antropologis dan mengabaikan Alkitab sebagai wahyu dari Allah.
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Popescu, Leontin. "The Sacrament of Confession as a Spiritual Event in the Lives of Children and Youth." Teologie și educație la "Dunărea de Jos" 17 (June 12, 2019): 366–76. http://dx.doi.org/10.35219/teologie.2019.16.
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The Holy Sacraments are works seen, established by Christ the Saviour and entrusted to the Church, by means of which they bestow the grace of the Holy Spirit upon the believer. The sacrament is Christ through His ministers: bishops and priests. The necessity of the Holy Sacraments is undeniable, as they communicate God’s grace, which is the compulsory condition for redemption. The Sacrament of Confession is required by the condition of our life in this world, subject to sin and error of all sorts. We particularly tackle the Sacrament of Confession (of Confession or of Penitence), because it represents the most efficient way of individual catechization, being the Sacrament through which man re-news himself, as it serves to practically re-build the connection between God’s grace and man. Rightfully so, this Holy Sacrament has always been considered as “a good opportunity for individual pastoral identity”. Sitting in the confession chair, the priest or the bishop is not only a sacramental manager, but also “a teacher, an educator and a guide in the lives of the believers” of all ages. Beside its sacramental-therapeutical value, the educational-catechized and formative value of confession is indisputable. That is why confession has been regarded as anefficient means and a good opportunity for individual catechization, which is part of the priest’s activity, providing the chance for a real and honest dialogue, from man to man, between confessor and believer of any age. With children, confession will not be a substitute for the advice of professors or parents, or for school education, but it will have its well-defined role in the child’s life as a beginning of self-awareness. The child’s individual confession is a unique opportunity to cement a lasting personal connection, from man to man, from man to God, where the child can open up spiritually with all his problems, without the stress caused by the relationship professor-student, parent-son.
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Ja’far, Suhermanto. "PANENTEISME DALAM PEMIKIRAN TEOLOGI METAFISIK MOH. IQBAL." KALAM 6, no. 2 (February 25, 2017): 273. http://dx.doi.org/10.24042/klm.v6i2.407.
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Panenteisme merupakan salah satu paham tentang Tuhan yang meyakini bahwa alam adalah bagian dari Tuhan. Secara geneologi paham panenteisme merupakan pengembangan idealisme Jerman pada abad ke-19, khususnya pada karya Fichte, Hegel, Schelling, dan dilanjutkan oleh Alfred North Whitehead pada abad 20. Begitu populernya gagasan Panenteisme ini hingga cukup berpengaruh pada pemikiran teologis Iqbal. Tulisan ini membahas tentang paham Panenteisme dalam pemikiran teologi metafisik M. Iqbal. Dalam hal ini Iqbal lebih mengarah pada eksistensi Realitas absolut, sebagai realitas yang sebenarnya dalam hubungannya dengan manusia dan alam. Karena itu, Realitas Ultim, Realitas Diri, Wujud Mutlak atau Ego Mutlak hanya dapat dicapai dengan intuisi. Untuk sampai mengetahui dan memahami Wujud Mutlak, Iqbal bertitik tolak dari intuisi tentang wujud ego manusia yang bergerak pada Realitas Wujud Ego Mutlak. Hanya intuisi, kata Iqbal yang dapat mengungkap Realitas Mutlak atau Wujud Super Ego yang sebenarnya. Hal ini karena kodrat Realitas yang sesungguhnya adalah spiritual.
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Widjaja, Imron. "PERKEMBANGAN KOMSEL PELAJAR DALAM PERTUMBUHAN ROHANI JEMAAT GBI GRAHA PENA JAKARTA." Way Jurnal Teologi dan Kependidikan 5, no. 2 (October 30, 2019): 88–100. http://dx.doi.org/10.54793/teologi-dan-kependidikan.v5i2.6.
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This study aims to explore the influence of student cell groups in church growth in GBI Graha Pena. Cell groups as a small group community that is a means of fostering, guiding and guiding and disciplining students specifically teaching. In accordance with the stage of growth and development, where the age of the student is very wrong range in association and makes himself not grow in spiritual life. This student cell group becomes a tool and means of realizing God's will for the spiritual growth of the GBI Graha Pena congregation. The method in this study uses qualitative and is carried out for GBI Graha Pena Sunday School children. The results showed that students have enthusiasm and high willingness. to participate in student cell groups and influence growth in their spiritual lives.
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Yusuf, Himyari. "TEOLOGI NATURALISME DAN IMPLIKASINYA TERHADAP PARADIGMA PERADABAN MANUSIA KONTEMPORER." KALAM 7, no. 2 (March 2, 2017): 217. http://dx.doi.org/10.24042/klm.v7i2.453.
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Artikel ini membahas tentang teologi naturalisme yang telah mengantarkan peradaban modern yang positivisik. Persoalan idealisme metafisika atau super-naturalis mulai terkikis atau cenderung tidak lagi mendapatkan tempat dalam pemikiran barat modern karena telah dialihkan pada hal-hal yang konkret atau positifistik. Teologi naturalisme merupakan paham yang korelatif dengan filsafat alam. Paham theologi naturalisme semata-mata bersandarkan pada keberadaan alam dan kemampuan akal manusia. Teologi naturalisme memandang bahwa alam kesemestaan ini berjalan dengan sendirinya dalam arti tanpa intervensi Tuhan. Tuhan diyakini sebagai pencipta alam, namun setelah alam diciptakan Tuhan pergi keluar alam. Selain itu teologi naturalisme juga menolak semua yang bersifat metafisik dan spiritual yang ada dalam agama-agama. Agama dianggap benar manakala kebenarannya bersifat alamiah. Secara faktual teologi naturalisme telah berimplikasi terhadap sebahagian besar peradaban umat manusia kontemporer. Tampilan perilaku kekerasan, kebebasan seks, korupsi dan lain sebagainya, secara filosofis adalah representasi dari teologi yang tanpa Tuhan, tanpa spiritual-metafisik dan agama.
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Kii, Frederika Ina, and Yotam Teddy Kusnandar. "Kajian Teologis Istilah Miskin Di Hadapan Allah Menurut Matius 5:3 dan Aplikasinya bagi Orang Percaya." Miktab: Jurnal Teologi dan Pelayanan Kristiani 1, no. 1 (June 29, 2021): 62. http://dx.doi.org/10.33991/miktab.v1i1.280.
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The believer's view of poverty is sometimes wrong. As a result, the poverty experienced causes disappointment, worry, doubt and has an impact on doubting Allah. That is why a correct understanding of poverty is needed. This study describes the phrase poor before God based on Matthew 5:3 according to hermeneutic principles. The results of the study show that poverty is not only an economic problem but also related to spiritual life. Spiritually poor means someone who is poor in spirit, and in this case the believer must depend on God.Pandangan orang percaya mengenai kemiskinan kadang-kadang keliru. Akibatnya, kemiskinan yang dialami menyebabkan kekecewaan, kekawatiran, keraguan dan berdampak pada keraguan kepada Allah. Itu sebabnya diperlukan pemahaman yang benar tentang kemiskinan. Penelitian ini mendeskripsikan frasa miskin di hadapan Allah berdasarkan Matius 5:3 menurut prinsip-prinsip hermeneutik. Hasil penelitian menunjukkan bahwa miskin bukan hanya pada persoalan ekonomi namun menyangkut kehidupan rohani. Miskin spiritual artinya seseorang yang miskin di dalam roh, dan dalam hal ini orang percaya harus bergantung kepada Allah.
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Roy, Bryan, and Antonius Yosef. "PERTUMBUHAN ROHANI ANAK DALAM KELUARGA KRISTEN MENURUT EFESUS 6:4." Way Jurnal Teologi dan Kependidikan 5, no. 1 (April 29, 2019): 52–69. http://dx.doi.org/10.54793/teologi-dan-kependidikan.v5i1.4.
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This study aims to examine the spiritual growth of children in Christian families according to the biblical perspective. The method used is the exegesis method by studying the background and paying attention from the point of view of the principle of biblical interpretation in general. The qualitative word itself implies an emphasis on processes and meanings that are not strictly examined or measured in terms of quantity, intensity, and frequency, but emphasize the nature ofsocially constructed reality, the relationship between the researcher and the investigated, and the situational limitations that make up research. The results of this study tend to highlight the main issue, namely: The existence of a Bible command about educating children that is not taken seriously by Christian parents. The spiritual growth of children in a Christian family is an important moment for the family. Moral damage to children in the present can damage future generations. The church must be involved in changing the wrong culture. Teaching in the family, verbally and non-verbally will ensure the future generations to worship God. Increasing the quality of the role of parents in children's spiritual growth activities in Christian families is very emphasized.
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Scarlat, Gina Luminița. "Principii de hermeneutică biblică la Sfântul Maxim Mărturisitorul." Teologie și educație la "Dunărea de Jos" 17 (June 12, 2019): 377–93. http://dx.doi.org/10.35219/teologie.2019.17.
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St. Maximus the Confessor excelled in four interpretative directions of the Orthodox theology: biblical, dogmatic, spiritual and liturgica. Better known as adogmatist involved in Christological disputes since the beginning of the sixth century, St. Maximus is less studies in terms of his contribution to the history of Eastern biblical hermeneutics. The research studies of his exegetical work are reduced numerically comparad to those that emphasiye his quality as a dogmatic, philocalic and liturgical theologian. And this may be due to the fact that St. Maximus the Confessor has not fully commented on any Old or New Testament book. In this study, the emphasis is on highlighting the hermeneutic principles used by St. Maximus especially in the works of biblical exegesis.
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Bagir, Haidar. "Diskusi Pengalaman Religius." Kanz Philosophia : A Journal for Islamic Philosophy and Mysticism 1, no. 1 (August 6, 2011): 129. http://dx.doi.org/10.20871/kpjipm.v1i1.9.
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Dalam persfektif Islam, tidak ada jaminan bahwa sesuatu yang extraordinary merupakan wujud dari suatu pengalaman spiritual. Ada atau tidaknya fenomena luar biasa bukanlah tema utama dalam pengalaman spiritual. Inti utama dari pengalaman spiritual adalah empati, kepedulian akan yang lain. Meskipun dalam isu mengenai kenabian, teologi Islam sendiri dan ilmu kalam menjadikan aspek mukjizat sebagai a proof of prophethood, namun titik berat kepada aspek extraordinary bukanlah faktor utama. Mengenai karakter teologi, bahasa teologi adalah bahasa mayoritas. Dalam pola pikir mayoritas, awam, sesuatu baru menjadi bukti bagi sesuatu yang besar jika itu merupakan hal yang luar biasa. Pola pikir mayoritas melihat agama harus sebagai sesuatu yang luar biasa. Seandainya biasa-biasa, maka tidak dianggap agama. Padahal sebenarnya agama itu menampakkan dirinya dalam kehidupan kita yang biasa-biasa, mengalir di antara banyak hal dalam kehidupan kita sehari-hari. Inilah yang patut disadari.
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Futaqi, Sauqi. "MEMPERKOKOH BASIS TEOLOGIS PENDIDIKAN ISLAM." TA'LIM : Jurnal Studi Pendidikan Islam 3, no. 1 (January 21, 2020): 114–27. http://dx.doi.org/10.52166/talim.v3i1.1911.
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Islamic education cannot be separated from its theological basis. The theological basis of Islamic education comes from Islam itself. Nevertheless, the theological building for the conceptualization of Islamic education is lacking - not to say no at all - finding its relevance in the Islamic educational scene so far. Generally the discourse of Islamic education is directed at developing theories, methodologies, and speaking very little about philosophy in its deep understanding. The link between Islamic theology and education lies in the beliefs, spirits and values that have strengthened progress in the field of education. This is to avoid spiritual anxiety amid the complexities of global progress. This anxiety can be seen from a number of national education curriculum contents that are now beginning to be directed to strengthen the spiritual and social aspects, without reducing the scientific ethos in the field of Science and Technology. At least the development of Islamic education theology discourse can present a new ethos for the integrity of the process of human life as the subject of education.
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Hudaeri, Mohamad. "AGAMA DAN TANTANGAN KEMANUSIAAN KONTEMPORER." ALQALAM 18, no. 90-91 (December 31, 2001): 151. http://dx.doi.org/10.32678/alqalam.v18i90-91.1468.
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Wacana keagamaan kembali menguat ketika masyarakat dunia memasuki milenium ketiga. Kesadaran untuk kembali ke agama ini tidak bisa dilepaskan dari krisis modernitas yang tengah melanda masyarakat. Modernitas disamping mendatangkan kemakmuran material bagi sebagian masyarakat, ternyata juga mengandung berbagai macam paradoks, dehumanisasi dan alienasi.Munculnya berbagai macam penyakit kemanusian ini tidak bisa dilepaskan dari hilangnya ruang spiritual dari kehidupan manusia modern. Akibatnya, modernitas yang selama in diagung-agungkan, telah menyebabkan manusia menjadi kerdil kering dan hampa karena kehilangan makna dan tujuan hidup yang hakiki, yang berada pada ranah paling dalam pada diri manusia,yaitu spiritualitas. Untuk itulah agama kembali dilirik sebagai terapi krisis kemanusiaan.Namun demikian, tidak sedikit orang yang meragukan fungsi positif agama bahwa sebagian dari tindakan kekerasan, eksklusivisme dan berbagai pelanggaran nilai-nilai universal kemanusiaan dilakukan atas nama agama. Jadi bagaimana mungkin agama dapat berperan menjadi solusi krisis ?.Bagi sebagian cendekiawan dan agamawan, tindakan yang melanggar nilai-nilai kemanusiaan yang diatasnamakan agama tersebut disebabkan oleh sesuatu yang kompleks. Salah satunya adalah ketidakmampuan sebagian pemeluk agama dalam memahamii nilai-nilai universal agamanya. Substansi agama telah direduksi oleh pemahaman yang sempit dan kepentingan sesaat.Untuk itulah, saat ini, diperlukan adanya rekonstruksi teologis pada setiap agama agar mampu menghadapi tantangan kemanusiaan kontemporer. Dengan demikian, agama dapat memberikan arah, makna dan tujuan hidup pada manusia, serta tampil secara lebih ramah, sejuk, terbuka dan humanis.Kata-kata Kunci: Krisis Modernitas, Agama Formal, Teologi Universal, Spiritual.
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Sasongko, Nindyo. "Spiritual Companionship." Theologia in Loco 2, no. 1 (May 1, 2020): 24–47. http://dx.doi.org/10.55935/thilo.v2i1.181.
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Dalam makalah ini, saya mengusung tema persahabatan untuk menjadi praktik eklesial, sebuah praktik yang diadaptasi dari “pembimbingan spiritual” (spiritual direction). Pendekatan yang akan saya tawarkan tampak berbeda dari yang ditawarkan oleh berbagai sekolah teologi Protestan seperti, ilmu pendampingan pastoral sampai pastoral klinis. Sebab itu, saya hendak mengusulkan “pembimbingan spiritual” (spiritual direction) atau “persahabatan spiritual” (spiritual companion). Saya akan menggunakan konsep philia, yakni cinta antar-dua orang (atau lebih) yang nonseksual dan nonerotis. Cinta ini mewujud di antara dua sahabat yang berkomitmen berjalan bersama-sama, saling berdampingan dan menatap ke satu visi dan berjalan bersama demi menggapai visi itu. Dengan meminjam ide anam ċara, “sahabat jiwa” dari tradisi Keltik-Irlandia, maka “persahabatan spiritual” (spiritual companionship) dapat menjadi habitus di jemaat-jemaat Kristen Indonesia guna semakin mekarnya spiritualitas warga gereja.
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Altrichter, Michal. "K Platónově Ústavě v kontextu spirituální teologie Michal Altrichter." Studia Bobolanum 31, no. 1 (November 10, 2020): 207–32. http://dx.doi.org/10.30439/2020.1.10.
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The text commenting on Plato´s Republic in the context of spiritual theology reflects the current state of critical studies of Plato´s Politeia and situates it to the context of spiritual theology. It makes use of the methodology of topic genesis and prefers pure Plato´s message to the analysis of interpretations of various schools in the history of Christian spirituality. It emphasizes spiritual mood of the contemporary human being in relation to recurring problems that are similar to those in Plato´s times: the spiritual ontology is prior to the political situation. The author of the text tries to connect the basic ontology of Plato to political descriptions. He avoids the evaluation of „anomalies“ intentionally, such as the communism of women, etc., because commenting on such particulars could conceal real Plato´s contribution to the history of spirituality.
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CROITORU, Ion Marian. "TEOLOGIA ȘI ȘTIINȚA ÎN DIALOG. REPERE ȘI PERSPECTIVE." Revista Românească de Studii Axiologice 2, no. 3 (January 24, 2021): 16–38. http://dx.doi.org/10.26520/rrsa2021.2.3.16-38.
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One can note that science tends to turn man into a master of the external and material, yet at the cost of turning him, on the level of his inner and spiritual life, into a slave of instincts altered by sin. All these, without a moral norm, become a power of destruction for man and represent issues addressed not just by bioethics, where the opinion of ‘theologians’ is consulted as well, but especially by the Church and by the Orthodoxy. The pressure of events imposes the issue of the recognition or, according to some, reformulation of the bases of ethics. Yet, this ethics ought to be constrained to a revision founded neither just on the progress of science, whose truths are partial, nor on the principles of rationalist or positivist philosophy, which try to convince man that he is no different from all the other living beings and needs to be treated in the same way as them, but on the reality of the religious fact, and, moreover, on the evidence of God’s Revelation and, implicitly, of Christian anthropology, based on the fact that man bears God’s image, not the image of man himself, as a society attempting to exclude God in an absolute manner wills to herald. According to the Holy Church Fathers, one must pursue not a concordism or discordism of theology and science but their dialogue from a theological and, implicitly, eschatological perspective. The first, namely theology, relies on the knowledge of God and the receiving of the supernatural gifts by the action of the divine uncreated energies, by means of man’s collaboration with God, which supposes man’s commitment to advance on the steps of the spiritual life: cleansing, illumination, deification. The second, namely science, relies on knowing the surrounding world and on putting to use the natural gifts, also given by God to man, and by which man investigates the reasons of things, recognising God’s power, wisdom and presence. Therefore, to theology correspond the spiritual knowledge and wisdom from Above, while to science correspond lay knowledge and the wisdom from the outside or from below.
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Ene, Ionel. "Sfântul Benedict de Nursia. Impactul vieții și regulilor sale asupra civilizației europene de astăzi." Teologie și educație la "Dunărea de Jos" 17 (June 12, 2019): 347–65. http://dx.doi.org/10.35219/teologie.2019.15.
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St. Benedict of Nursia was organizer of Western monasticism, born in 480 in Nursia – Ombria, Italy today and passed away in 547, at Monte – Casino near Rome. Influenced by the monastic rules of St. Basil the Great and spiritual conversations of St. John Cassian, St. Benedict organized Western monasticism, requiring a specific discipline and ascetic life. Rule monks, such work is called St. Benedict of Nursia is more a treatise on life than a regulation or rule. Ninth century Benedict of Aniane reformulating Rule monks of Western monasticism shifted to the sacred, to the detriment of practice or work and founded the Benedictine order. The fruit of this way of life was the birth monastery Cluny monastery, which was to play an important role in Western monastic life and papal history. Numerous Benedictine monasteries scattered around the world have played and still play an important role in the history and culture of the Church and beyond.
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Soare, Ovidiu. "Apostolatul creștin și social în perioada arhipăstoririi patriarhului Iustin Moisescu." Teologie și educație la "Dunărea de Jos" 17 (June 12, 2019): 150–61. http://dx.doi.org/10.35219/teologie.2019.04.
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The study highlights the main internal and external directions for the promotion and execution of the Christian and Social Apostolate, which Patriarch Iustin was concerned about, notably the ones presented in 1977, his first year of being patriarch. It was a very eventful year, with many events carrying a strong spiritual and social burden. We mention here the passing away of Patriarch Justinian and then earthquake of March 4 – two events that happened within a few weeks of each other. There are two additional events: the enthronement of the Iustin, archbishop of Moldova and Suceava as the patriarch of the Romanian Orthodox Church, and the Centenary of Independence 1877-1977. All these events were coordinated with wisdom and balance by Patriarch Iustin. He always showed through his actions that good understanding, faith, sacrifice, the love of nation and country, pace and brotherly love are the main guidelines of realising a true Christian and Social Apostolate in the Romanian Orthodox Church.
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Martiyani, Iman Krisdayanti Halawa, and Firman Panjaitan. "Teologi Mistik Pengharapan Bagi Sebuah Restorasi." KAMASEAN: Jurnal Teologi Kristen 2, no. 2 (December 22, 2021): 14–25. http://dx.doi.org/10.34307/kamasean.v2i2.45.
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Mystical Theology of Hope for a Restoration: The Interpretation of Ezekiel 37: 1-14. Various problems in the world have made humans live in suffering, especially when facing a pandemic which is still ongoing today. Humans need strength and certainty to face these difficult times in order to rise from adversity and experience restoration that is able to bring life into hope. This article examines efforts to cultivate hope theologically by describing a mystical theological view of hope in Ezekiel 37: 1-14. By using qualitative methods, especially through the approach of textual interpretation that examines the text to find the core of the news, the main message is found in the view of the mystical theology of the hope of the Prophet Ezekiel regarding the picture of Israel's recovery in exile, through Ezekiel's vision of the condition of dry bones scattered in the valley. The final findings of this article reveal that restoration from God is both a physical and a spiritual one that is represented by the act of God's Spirit awakening the dry bones. This event contains a bright hope for Israel, and for humans who believe, that life will be restored as long as humans are willing to keep themselves faithful as God's people. Abstrak: Teologi Mistik Pengharapan bagi Sebuah Restorasi: Tafsir Yehezkiel 37:1-14. Berbagai persoalan di dunia telah menjadikan manusia hidup di dalam penderitaan, terkhusus ketika menghadapi pandemi yang masih berlangsung saat sekarang. Manusia membutuhkan kekuatan dan kepastian untuk menghadapi masa-masa sulit ini guna bangkit dari keterpurukan penderitaan dan mengalami restorasi yang mampu mengantar kehidupan ke dalam pengharapan. Artikel ini mengupas upaya menumbuhkan pengharapan secara teologis dengan menjabarkan sebuah pandangan teologi mistik pengharapan dalam Yehezkiel 37:1-14. Dengan menggunakan metode kualitatif, khususnya melalui pendekatan tafsir tekstual yang meneliti teks untuk menemukan inti berita, ditemukan pesan utama dalam pandangan teologi mistik pengharapan Nabi Yehezkiel mengenai gambaran pemulihan Israel dalam pembuangan, melalui penglihatan Yehezkiel terhadap kondisi tulang-tulang kering yang berserakan di lembah. Temuan akhir dari artikel ini mengungkapkan bahwa pemulihan dari Allah merupakan pemulihan fisik dan sekaligus spiritual yang digambarkan melalui tindakan Roh Allah yang membangkitan tulang-tulang kering. Peristiwa ini berisi harapan yang cerah bagi Israel, dan manusia yang percaya, bahwa akan membuat pulih lagi kehidupan asalkan manusia mau tetap menjaga diri untuk setia sebagai umat kepunyaan Allah.
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Bielik-Robson, Agata. "Teologia pracy: asceza, kenoza, apokalipsa." Civitas. Studia z Filozofii Polityki 26 (September 29, 2020): 13–45. http://dx.doi.org/10.35757/civ.2020.26.01.
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The subject of this essay is the modern theology of work. Contrary to neoplatonism that condemned matter as unworthy of spiritual investment, theology of work states that matter is an ontological material that deserves further processing. Therefore, if modernity is to be understood as the beginning of the materialistic philosophy of immanence, early modern theological transformations have deeply contributed to this. Namely, the appreciation of matter as a realistically existing material to work through, the not yet ready and not fully shaped element of creation justifying the creatio continua in the human version, has certainly inaugurated a turn towards temporality, far less random than Max Weber thought. In Weber’s classic approach, Puritan theology played the role of a catalyst for modernity, creating the concept of “intra-world asceticism”. It stood for work conceived as Beruf which, in line with the Lutheran concept, means “profession and vocation”. However, the author points to another – no more ascetic – theological genealogy of the modern idea of work, whose sources lie in the vision of the delayed apocalypse or, in other words, creative destruction. This extraordinary theology of work has its roots in the nominalism of Duns Scotus, the Kabbalah of Isaac Luria, then transformed into the Christian Kabbalah, Goethe’s Faust and particularly in Hegel’s dialectical concept of work performed by the destructive and yet suppressed negativity.
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Dewi, Ike Yuli Mestika, Khoirul Asiah, and Mohammad Suhaidi. "Kecerdasan Spiritual Siswa Melalui Pengembangan Perangkat Pembelajaran Matematika Teologis di SDN Talang 1 Saronggi Kabupaten Sumenep." ELSE (Elementary School Education Journal) : Jurnal Pendidikan dan Pembelajaran Sekolah Dasar 5, no. 1 (February 26, 2021): 88. http://dx.doi.org/10.30651/else.v5i1.6466.
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Abstrak: Tujuan utama dalam kajian ini adalah analisis terhadap pengembangan kecerdasan spiritualitas siswa sekolah dasar melalui pembelajaran matematika teologis yang ditekankan pada nilai-nilai shiddiq, amanah, tabligh, fathona dan istiqomah. Kemudian untuk mendeskripsikan validitas perangkat pembelajaran matematika teologis dalam membangun kecerdasan spiritual siswa sekolah dasar serta mendiskirpsikan kepraktisan, kefektifan dan aktivitas dan hasil belajar siswa dalam pembelajaran yang dilakukan. Pengembangan pembelajaran matematka teologis merupakan salah satu bagian dari upaya membentuk kecerdasan spiritual di kalangan siswa yang pada gilirannya akan menjadi generasi milenial dalam peradaban teknologi saat ini. Penelitian ini merupakan penelitian pengembangan perangkat pembelajaran matematika teologis, yang menggambarkan tentang validitas (perangkat pembelajaran), kepraktisan (keterlaksanaan pembelajaran), dan keefektifan (aktivitas siswa, respon siswa, ketuntasan hasil belajar siswa, serta kendala yang dihadapi selama proses pembelajaran). Penelitian ini dilaksanakan dengan beberapa tahapan. Pertama, tahap pengembangan perangkat pembelajaran scientific yang dilaksanakan dengan mengadopsi model pengembangan pembelajaran 4-D, diantaranya Define, Design, Develop, dan Dissiminate. Kedua, tahap penelitian terhadap perangkat pembelajaran di SDN Talang 1 Kecamatan Saronggi Kabupaten Sumenep. Hasil analisis terhadap kecerdasan spiritual siswa juga menunjukkan perkembangan yang positif. Rata-rata siswa dengan aspek-aspek spiritualitas dalam matematika menunjukkan tentang adanya perubahan sikap yang mengarah kepada pengembangan aspek-aspek spiritual serta dapat meningkatkan kecerdasan spiritual siswa. Dengan penguasaan materi-materi yang diberikan dan didukung dengan perangkat pembelajaran berkualitas telah berdampak terhadap penguasaan siswa atas materi tersebut.Kata Kunci: Perangkat Pembelajaran, Matematika Teologis, Kecerdasan SpiritualAbstract: The main objective in this study was to analyze the development of students spiritual intelligence in elementary school through mathematics learning which emphasized the values of shiddiq, amanah, tabligh, fathona and istiqomah. This study was to describe the validity of theological mathematics learning tools in building the students spiritual intelligence in elementary school and to describe the practicality, effectiveness and activities and student learning outcomes in the learning carried out. The development of theological mathematics learning is one part of the effort to form spiritual intelligence among students that became the millennial generation in technological civilization. This research was the development of theological mathematics learning tools, which described the validity (learning tools), practicality (learning implementation), and effectiveness (student activities, student responses, completeness and student learning outcomes). This research was carried out in several stages. First, the development stage of scientific learning tools which is carried out by adopting a 4-D learning development model, Including Define, Design, Develop, and Dissiminate. Second, the research phase of learning tools is at SDN Talang 1, Saronggi –Sumenep that the results showed positive developments toward the students spiritual intelligence. The average of students with aspects of mathematical spirituality showed that there was a change in attitude that conducted to the development of spiritual aspects and was able to increase students' spiritual intelligence. The mastery of the materials were provided and supported by quality learning tools that would impact on students' mastery of these materialsKeywords: Learning Tools, Theological Mathematics, Spiritual Intelligence
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Filip, Štěpán M. ""Verbum spirans amorem" The Reflection on the Relationship between Theology and Spiritual Life." Studia theologica 20, no. 1 (March 9, 2018): 29–47. http://dx.doi.org/10.5507/sth.2017.039.
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Ngabalin, Marthinus. "TEOLOGI PEMBEBASAN MENURUT GUSTAVO GUTIERREZ DAN IMPLIKASINYA BAGI PERSOALAN KEMISKINAN." KENOSIS: Jurnal Kajian Teologi 3, no. 2 (December 1, 2017): 129–47. http://dx.doi.org/10.37196/kenosis.v3i2.10.
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Gerakan kemanusiaan yang adil dan beradab diutamakan dalam Teologi Pembebasan. Sebab tempat berpijak teologi ini adalah praksis historis berpijak pada kenyataan yang terjadi dalam masyarakat. Gutierrez memberikan pendasaran teologi pada realita yang nyata sebuah pokok yang digumulinya yaitu masalah kemiskinan. Disadari bahwa kemiskinan, menjadi bagian dari pokok pergumulan setiap masyarakat, termasuk di Papua. Oleh sebab itu, gereja mesti hadir dan turut memberikan kontribusi dalam hal kemiskinan bukan hanya pada persoalan material tetapi juga masalah spiritual
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Nego, Obet Nego, and Debby Christ Mondolu. "Peranan Emotional Spritual Quotient (ESQ) Dalam Doing Theology." SCRIPTA: Jurnal Teologi dan Pelayanan Kontekstual 2, no. 2 (November 28, 2016): 68–87. http://dx.doi.org/10.47154/scripta.v2i2.21.
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Dalam berteologi, Allah adalah sumber teologi, pokok teologi dan tujuan teologi. Dalam hal ini, Allah membuat manusia mempelajari-Nya di dalam Alkitab (Sola Scriptura), dan Roh Kudus yang menyingkapkan kebenaran-Nya sehingga menimbulkan iman di dalam diri umat-Nya (Sola Fide) kepada Allah dan kebenaran-Nya yang final, yaitu Tuhan Yesus Kristus saja (Sola Christo). Akhirnya, memimpin umat-Nya kepada diri-Nya sendiri dan demi kemuliaan nama Allah (Soli Deo Gloria). Dalam karya tulis memandang prinsip-prinsip dalam konsep Emotional Spiritual Quotient (ESQ) penting untuk diintegrasikan ke dalam doing theology atau berteologi. Dalam upaya mensinergiskan kecerdasan intelektual, emosi dan spiritual dalam berteologi yang teosentris, di mana kecerdasan spiritual (SQ) menjadi pusat kecerdasan.
In theology, God is the source of theology, theology and the aim of theology. In this case, God made people study Him in the Bible (Sola Scriptura), and the Holy Spirit who revealed His truth so as to cause faith in His people (Sola Fide) in God and His final truth, namely God Jesus Christ alone (Sola Christo). Finally, leading His people to Himself and for the glory of the name of God (Soli Deo Gloria). In writing, the principles in the concept of Emotional Spiritual Quotient (ESQ) are important to be integrated into doing theology or doing theology. In an effort to synergize intellectual, emotional and spiritual intelligence in a theocentric theology, where spiritual intelligence (SQ) becomes the center of intelligence.
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Atmaja, Dwi Surya, Zaenuddin Hudi Prasojo, and Hadenan Towpek. "The Concept Of Nurayn in Learning: A Theological Basis Of Teacher–Student Relationship In Education." Cendekia: Jurnal Kependidikan Dan Kemasyarakatan 17, no. 2 (December 9, 2019): 333–43. http://dx.doi.org/10.21154/cendekia.v17i2.1830.
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Abstrak: Terdapat dua isu yang saling berlawanan pada dominasi domain kognitif, yaitu pertama, lebih diutamakan untuk mendahulukan nilai-nilai afektif sebelum kognitif, dan kedua, narasi-narasi Emotional Quotient (EQ) dan Spiritual Quotient (SQ) dipromosikan untuk mendorong pentingnya Intelectual Quotient (IQ) dalam sistem pendidikan. Setelah melalui proses yang dinamis, usulan muncul untuk meningkatkan Kurikulum Berbasis Sekolah (KBS) menjadi Kurikulum2013 (K13). Dalam K13, domain afektif dimunculan dalam bentuk Kompentensi Spiritual dan Kompetensi Sosial sementara domain kognitif dan psikomotorik dipertahankan. Secara teologis konsep yang ditawarkan ini sesuai dengan apa yang disebut Insan Kamil dan usaha untuk membangun tujuan-tujuan yang diharapkan tersebut terletak pada transformasi dari pengetahuan yang profan menuju perspektif teologi Islam yang dianggap suci. Ilmu pengetahun sebagai Cahaya Ilahi hanya dapat ditransformasikan oleh orang yang berhati suci (guru). ملخص: هناك مسألتان متعارضتان في هيمنة المجال المعرفي. أولا ، تقديم القيم العاطفية قبل الإدراك. ثانياً ، ترقية السرد العاطفي(EQ)والسرد الروحي(SQ)لتشجيع أهمية "الحكمة الفكرية" (IQ)في نظام التعليم. بعد اجتياز العملية الديناميكية ، ظهرت اقتراحات لتحسين المنهج الدراسي المدرسي(KBS)إلى المنهج الدراسي 2013.(K13)في المنهج الدراسي 13(K13)، يظهر المجال العاطفي في صورة الكفاءة الروحية والكفاءة الاجتماعية بينما بقاء الحفاظ على المجالات المعرفية والحركية. إن المفهوم المقدم من الناحية اللاهوتية يتماشى مع ما يطلق عليه إنسان كامل، والجهد الرامي إلى بناء الأهداف المرجوة يكمن في تحويل المعرفة المهينة إلى منظور اللاهوت الإسلامي الذي يعتبر مقدسًا. العلم كالنورالإلهي ولا يمكن توصيله إلا من قبلالمعلم الطاهر القلب.
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Babiński, Jarosław. "Teologia „małej ojczyzny” ks. Franciszka Mantheya." Warszawskie Studia Teologiczne 32, no. 3 (October 5, 2019): 98–117. http://dx.doi.org/10.30439/wst.2019.3.6.
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Father Franciszek Manthey (1904–1971) is a man shaped by two cultures: Polish and German. This is typical of the Pomerania inhabitants in his generation. This is a great cultural inheritance, but often becomes problematic when it comes to determining national belonging. Such a particular situation raised in him the question of national identification which resulted in a theological reflection on the “little homeland” (German: Heimat). This became the starting point to create an interesting concept of national-religious identity, which he builds in relation to biblical theology, creatology and theological anthropology. Manthey claims that a person by virtue of its ontological structure, corporeal and spiritual, has a twofold sense of home. First, this is a little homeland – a country of childhood, growth and development, determining personal worldview and values. The other is God – the ultimate goal and homeland of man. Such a concept of man determines theattitudes of each individual which manifests itself in the space of faith by fulfilling duties to the small homeland and to the service of God.
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Muhidin, Muhidin, Ahmad Nurwadjah, and Andewi Suhartini. "Analisis Teologi Pendidikan Dalam Penguatan Pendidikan Islam." Jurnal Dirosah Islamiyah 3, no. 3 (August 11, 2021): 362–73. http://dx.doi.org/10.47467/jdi.v3i3.454.
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Education is often interpreted as a conscious effort made by educators towards students in an effort to provide knowledge, education and teaching to achieve happiness and the ultimate goal of life. The purpose of the true happiness of life is that which includes the fulfillment of physical and spiritual aspects. Islam as a doctrinal force has the essence of both. Education in Islam is education that is based on the teachings of Islam, Islam as a religious teaching taught and brought by Muhammad SAW, contains a set of teachings about human life, teachings that are formulated based on sources in the Qur'an and hadith and based on the explanation of the ratio of reason. So that the realization and reinforcement obtained in Islamic education must include physical and spiritual aspects
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Vitório, Jaldemir. "OS PROFETAS DE ISRAEL E INÁCIO DE LOYOLA - PISTAS PARA UM MODO INACIANO DE FAZER TEOLOGIA -." Perspectiva Teológica 40, no. 110 (November 3, 2014): 25. http://dx.doi.org/10.20911/21768757v40n110p25/2008.
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A espiritualidade inaciana, condensada nos Exercícios Espirituais de Santo Inácio, possibilita a produção de uma teologia profético-espiritual. O profetismo inaciano sintoniza-se com a grande tradição dos profetas bíblicos e seu modo peculiar de fazer e explicitar a experiência de Deus. A espiritualidade inaciana reflete-se na produção teológica de quem a assumiu como pauta de vida cristã. A teologia é produzida a partir do centramento em Deus, permitindo ao teólogo contemplar a realidade com o olhar de Deus. Livre diante das criaturas e atento aos anseios dos empobrecidos, o teólogo estará em condições de julgar a realidade a partir do projeto de Deus. A consciência de ser chamado para o serviço do povo leva-o a ser otimista em relação à humanidade. A teologia se faz como discernimento espiritual da história.ABSTRACT: Condensed in the Spiritual Exercices of Saint Ignatius, Ignatian spirituality fosters the production of a prophetic-spiritual theology. Ignatian prophetism gets on with the great tradition of biblical prophets and their peculiar way of having and explaining the experience of God. Ignatian spirituality is expressed on the theological production of the one who assumes it as program of Christian life. Theology is done from the perspective of Gods centrality allowing the theologian to contemplate reality with Gods eyes. Freed from creatures and paying attention to the poors needs the theologian will always be able to judge reality from Gods project. His/her conscience of being called to serve his/her people transforms the theologian into an optimistic about humanity. Theology is done as a spiritual discernment on history.
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Hakizimana Ndimubanzi, Innocent. "La fede come fondamento dell’esperienza spirituale. Approccio antropologico teologico." Teresianum 70, no. 1 (January 2019): 237–58. http://dx.doi.org/10.1484/j.ter.5.117925.
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Masduri, Masduri. "Telaah Kritis Konstruksi Eksistensialisme dalam Teologi Antroposentris Ḥasan Ḥanafī." Islamika Inside: Jurnal Keislaman dan Humaniora 4, no. 1 (June 10, 2018): 50–73. http://dx.doi.org/10.35719/islamikainside.v4i1.46.
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Anthropocentric theological reconstruction of Ḥasan Ḥanafī introduces us a set of humanity themes as a stand point to build and develop human’s religious-spiritual reason in order to respond to spiritual emptiness of the West and material desolation of the East. Human beings possess what so-called authenticity of actions. It is—within Ḥanafī’s anthropocentric theological reconstruction—termed as independent human; a human who has independence in every action and makes the Islamic theology as the basis of his/her spiritual and practical values. Critical reading through the theory of hermeneutics promulgated by Jurgen Habermas brings this article to a finding of epistemological correlation between the independent human (within Ḥanafī’s anthropocentric theological reconstruction) and the construction of thought the West’s existentialism philosophy. Critical-constructive reading of this article puts Ḥanafī as a theistic-existentialist philosopher along with Islamic theology as his fundamental basis.