Artigos de revistas sobre o tema "Christiian life"
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Velu, R. "Christian’s struggle and Quest for Spiritualism in John Bunyan’s Pilgrims’ Progress". International Journal of English Literature and Social Sciences 8, n.º 4 (2023): 070–72. http://dx.doi.org/10.22161/ijels.84.11.
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John Bunyan was longing for Religion. Author makes the use of Allegory as a literary device which gives him more space to explore his Didactic aims. This religious fiction has given as an autobiographical element. Christian is protagonist. Knowledge is gained through travel by portraying Christian and his companions learning from their mistakes. Whenever Christian puts up with problems and difficult, he prays God Christian carries load on his back. He goes the place where is fenced on both side with wall which is called ‘Salvation’. Christian’s Wife Christiana also struggles in the second part. Not only Christian in his life struggles to attain salvation, but also his wife comes across problems like her husband. She thinks that Christian goes over the river. Christiana tells to her four children about her father and his struggle. Children fall into tears. Christiana prepares to follow her husband. The life of Christian and his struggle is to attain salvation. Though he comes across many problem, he is stubborn his religious goal. He comes across many struggles. It powerfully expresses the truth that the present life is a kind of Pilgrimage. Jesus Christ liberates a sinner from the power of sin when a man shows life time faith and devotion to him. The path of the Christian life is riddled with many problems hurdles and Obstacles. Christian fights against evil powers and gets victory.
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Salauwe, Irafanda. "PENTINGNYA MORALITAS BAGI KEHIDUPAN ORANG KRISTEN BERDASARKAN ULANGAN 24 :14-15". Sabda: Jurnal Teologi Kristen 3, n.º 2 (28 de dezembro de 2022): 29–34. http://dx.doi.org/10.55097/sabda.v3i2.27.
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The importance of Morality for Christian life. In this article, the author talks about how to be a Christian with good morals, love others, and of course have an impact on the lives of the surrounding community. In this case, the author invites Christians not only to care about the people around them but how Christians care, embrace marginalized people who have nothing. Apart from that, as Christians, we must play an important role in the sense that we are to be examples for our neighbors. This study of Deuteronomy discusses how a Christian can love his fellow human beings. In this article, the author also uses the legal interpretation method. The research result of this article is a Christian who loves others and obeys God. Which of course is reflected in the life of these Christians. For this reason, every Christian must obey and follow the commands that God has given to His people. Because God sees the obedience of each person in maintaining his covenant with God.
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Galvin, John P. "“I Believe...in Jesus Christ, His Only Son, Our Lord”". Interpretation: A Journal of Bible and Theology 50, n.º 4 (outubro de 1996): 373–82. http://dx.doi.org/10.1177/002096439605000404.
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Christians recognize that the earthly Jesus can never be captured fully by historical scholarship. They recognize as well that Christian faith is not based on historical reconstructions. These recognitions notwith-standing, Christians insist that some elements of Jesus' life, which are open to historical research, are of central concern to Christian faith.
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Asmara, Oni Andhi, Endang Susilowati e Agustinus Supriyono. "The Influence of Charismatic Church Development on Religious Christians Life in the City of Semarang 1970-2015". Indonesian Historical Studies 4, n.º 2 (7 de dezembro de 2020): 155–69. http://dx.doi.org/10.14710/ihis.v4i2.8253.
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This article discusses the development of the Charismatic church on the Christians life in Semarang City in 1970-2015 using historical methods and using social religion approach. Since its inception in 1970, the Charismatic church in the city of Semarang has had a major influence on the Christian life in the city. A series of innovations in worship and evangelism that are adapted to the times have made the Charismatic church much in demand by Christians in big cities, one of them is Semarang. Christian interest in the Charismatic church can be seen from the development of the number of Charismatic churches in the city of Semarang. One of the Charismatic churches that is experiencing rapid development is JKI Injil Kerajaan. In the beginning, there were 25 people in the congregations. One decade later it reached 3,557 people and continued to increase to 13,324 people on the next decade. This rapid development has brought significant changes to the Christians life in the city of Semarang. It can be seen, among others, from the increasing number of churches that are full of Charismatic churches at worship services. But on the other hand, the presence of Charismatic church with a new pattern of worship caused less harmonious relationship between non-Charismatic churches and charismatic churches as the result of the high increasing number of original church people who moved to the Charismatic church. It is because Christians in Semarang are mostly more interested in taking worship in the Charismatic church.
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Ansor, Muhammad, Ismail Fahmi Arrauf e Yaser Amri. "Under The Shadow of Sharia: Christian Muslim Relations from Acehnese Christian Experience". KOMUNITAS: International Journal of Indonesian Society and Culture 8, n.º 1 (18 de fevereiro de 2016): 125–34. http://dx.doi.org/10.15294/komunitas.v8i1.4966.
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The implementation of sharia in Aceh has have given a complex impacts to several aspects of life of the Christian, economically, culturally, politically and any other aspects of social life. Unlike other Indonesian Christian in different parts of archipelago, the Christian women in Aceh are experiencing the life that regulated by the sharia. Based on the experience in Langsa, some of them (especially teachers, employee, and students) were appealed to wear headscarf (hijab) in their appearance in Islamic public sphere. Those who reside in Aceh Singkil experienced difficulties in establishing church, beyond any difficulties that experienced by Christians in other part of Indonesian region. However, in Southeast Aceh, the Christian live the life of religious harmony among the Muslim majority who implement the Islamic sharia. This article shows that strong encouragement among the Muslim circle to implementing Islamic sharia through political approach could generate difficulties to certain Christians, while to some others it doesn't give any significant negative impact. This article aims to highlight some issues that experienced by Christians who live amid the Muslim majority who implement Islamic sharia. Data were collected during ethnographical studies conducted in the year 2013-2015 in Langsa, Aceh Singkil and Southeast Aceh. Finally, this article proposes significant policy options for managing Muslim-Christian relations in Aceh, Indonesia. Education is crucial for promoting interreligious harmony, religious freedom, and respect for people of different traditions and religion.
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Sidianto, Daniel, Yanto Paulus Hermanto e Julia Tanama. "Bisnis Peralatan Sembahyang Ditinjau Dari Etika Kristen". Manna Rafflesia 9, n.º 1 (31 de outubro de 2022): 154–67. http://dx.doi.org/10.38091/man_raf.v9i1.279.
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There are several business sectors that disturb the tranquility of Christian life, types of business: producers of prayer paper, producers of hio or incense to hold ritual worship of gods, the making of statues of gods of worship. If the businessman is a non-Christian then it will certainly not cause problems, but if the businessman is a Christian then bring him into a dilemmatic state. What is the attitude of Christians towards life for this business of prayer equipment. First, it is indicated the problem of how the character of Christian businessmen is viewed from Christian Ethics. Christian business ethics in highlighting all business activities of Christians, including the production of prayer equipment should also be reviewed from the basis of devotion. The basis of devotion from biblical excavation in the context of devotion to mammon or to God is the basis for important considerations for Christians in conducting these business activities. Second, it is indicated that the problem of whether the business engaged in by Christians who produce prayer equipment fulfills the Great Commission of the Lord Jesus. The business of prayer equipment if it is a contextualization of the gospel into the business area that is a means of preaching the gospel, it will be a separate consideration, because in the business the prayer equipment becomes a forum for the implementation of the great Commission. Which resulted in the conclusion of the study answering the study regarding the title of this study.
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Arrington, Aminta. "Reimagining Discipleship: The Lisu Life–Rhythm of Shared Christian Practices". International Bulletin of Mission Research 42, n.º 3 (8 de janeiro de 2018): 220–28. http://dx.doi.org/10.1177/2396939317750550.
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The Lisu people of southwest China have reimagined Christian discipleship to emphasize various shared practices. Lisu Christian practices, such as singing hymns together, attending Christian festivals, abstaining from smoking and drinking alcohol, interceding for one another in prayer, and greeting one another with the traditional salutation and handshake, are less personal and more communal, less inward and more outward, less emotional and more embodied. Embedded in every practice are meaning, significance, and worldview; the practices are not empty. This article shows how Lisu Christians have transformed their faith into a life rhythm of practice–oriented discipleship appropriate for the agrarian context of this communal people.
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Stern, Sacha. "Christian Calendars in Medieval Hebrew Manuscripts". Medieval Encounters 22, n.º 1-3 (23 de maio de 2016): 236–65. http://dx.doi.org/10.1163/15700674-12342223.
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The phenomenon of Christian calendars in Hebrew has largely been ignored in modern scholarship; yet it points to an important dimension of Jewish-Christian relations, and more specifically Jewish attitudes towards Christianity, in late medieval northern Europe. It is also evidence of transfer of religious knowledge between Christians and Jews, because the Hebrew texts closely replicate, in contents as well as in layout and presentation, the Latin liturgical calendars, which in many cases the Hebrew scribes must have used directly as base texts. Knowledge of the Christian calendar was essential to Jews for dating documents, especially (but not exclusively) those intended for Christians, for understanding dates in documents, for scheduling business or other meetings with Christians, and in short, for effectively coordinating their socio-economic activities with the rhythms and structure of Christian medieval life.
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Nguyen, Quang Hung, Nikolay N. Kosarenko, Elmira R. Khairullina e Olga V. Popova. "The Relationship between the State and the Catholic Church in Postcolonial Vietnam: The Case of Christian Village of Phung Khoang". Bogoslovni vestnik 79, n.º 2 (2019): 521–33. http://dx.doi.org/10.34291/bv2019/02/nguyen.
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Christian missionaries found Vietnam a spiritual country, and many Vietnamese converted to Christianity. On the other hand, during history, the Christian religious identity has brought various tensions due to the issues of colonialism, nationalism, and communism. Most Vietnamese Christians lived in pure Christian villages (lang cong giao toan tong) or mixed villages with Christians accounting for about a half of the population (lang cong giao xoi do). They have played an important role in the social, economic and cultural life of these villages. This article presents the historical background of a mixed village called Phung Khoang, contrasting the Christian vs. non-Christian cultural-religious views, and then discussing both the collaboration and tension played out over various historical periods.
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Gomes, Jean Francesco A. L. "On Christian Engagement with Digital Technologies: A Reformed Perspective". Unio Cum Christo 7, n.º 1 (1 de abril de 2021): 43. http://dx.doi.org/10.35285/ucc7.1.2021.art3.
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This essay proposes that the Reformed theology of ordinary life has promising principles that can be applied to the recent challenges of the digital age. It first examines how contemporary scholars have grappled with the challenges posed by virtual life, highlighting their Advantages and disadvantages. Then, it suggests that the Reformed attitude for sanctifying ordinary life leads Christians inevitably to embrace discipline in their use of technology. The author recommends digital resistance and digital intentionality as judicious parameters for Christian engagement in a digital age. KEYWORDS: Theology of common life, Christian vocation, technology, digital technologies, Christian life, Reformed worldview
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Supriadi, Made Nopen, Daniel Sarwono e Estherlina Maria Ayawaila. "Kajian Analisis Deskriptif Prinsip Spiritualitas Zakharia Sebagai Upaya Pembaharuan Formasi Rohani Kristen Masa Kini". Manna Rafflesia 7, n.º 2 (30 de abril de 2021): 189–209. http://dx.doi.org/10.38091/man_raf.v7i2.131.
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This paper is a phenomenological descriptive analysis of the living conditions of Christians today. The author found several problems in the life of Christian spirituality today, namely: the failure of Christians to reflect on their spirituality by their religious positions, the emergence of an apathetic attitude to show a good spiritual life due to an experience of failure, a lack of practical implementation of the values of spirituality that are understood, the life of spirituality. without obedience and the presence of a center of non-biblical spirituality in the Christian life. The writer observes this problem as a problem in building the spiritual formation of Christianity today. This problem the writer observed was also experienced by Zacharias, but the Bible provides the fact that Zacharias was able to overcome these problems. Thus this paper refers to the principle of Zacharias spirituality in answering this problem. Hopefully this article adds insight and provides answers to the lives of Christians today.
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Angin, Yakub Hendrawan Perangin, e Tri Astuti Yeniretnowati Yeniretnowati. "DESKRIPSI STANDAR DAN GAYA HIDUP KEKRISTENAN SEBAGAI ARAH PENDIDIKAN AGAMA KRISTEN". Metanoia 3, n.º 2 (30 de março de 2022): 118–32. http://dx.doi.org/10.55962/metanoia.v3i2.51.
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Today many people profess to be Christians but their lives are still far from the andard of living and lifestyle modeled by Jesus. It is even more ironic that a similarm life as demonstrated and exemplified by Jesus is considered impossible to do while on this earth and not for Christians to practice today. This study uses a literature review method, namely by analyzing the concept of what is the standard of living and lifestyle that Christ modeled and wore as a framework for the concept of Christian standards and lifestyle as a direction for the development and Christian education. The results of this study show the concepts and implications for the direction of Christian Religious Education in producing and shaping Christians who imitate Jesus.
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Healy, Nicholas M. "Thomas Aquinas and Karl Barth on the Christian life: similarity and differences". Scottish Journal of Theology 69, n.º 3 (26 de julho de 2016): 251–66. http://dx.doi.org/10.1017/s0036930616000272.
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AbstractAquinas and Barth both describe the Christian life in light of who God is and how God acts, rather than with a primary concern for morality or apologetics. They differ in that Aquinas describes a single, essentially monastic, and normative form of discipleship that, because it cannot be taken up by most Christians, issues in practice in a two-tier conception of the Christian life. By contrast, Barth's account of vocation individualises the call to each Christian so that it is possible for everyone to lead the Christian life equally well yet in very diverse ways. For this reason, and because our true relation to God is hidden, even to ourselves, we may conclude that it is dangerous to make negative judgement as to anyone's standing before God – and therefore their relative standing in the church, too – based upon a view of the normative form of the Christian life.
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Grimm, Tammie Marie. "Ordinary, Everyday Discipleship: Banding Together for Faithful Living at Home, Work, and in the World". Christian Education Journal: Research on Educational Ministry 17, n.º 2 (28 de abril de 2020): 347–59. http://dx.doi.org/10.1177/0739891320919418.
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The rediscovery of the church calendar, specifically Ordinary time and the daily office in popular Christian publishing, prompts the recovery of the whole of everyday life as integral to Christian discipleship. This paper considers how intentional Christian community in the spirit of the eighteenth-century Methodists that leverages insights from transformational learning theory offers contemporary Christians an opportunity for considering the small moments of everyday as important to faithful Christian discipleship.
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DeForest, Dallas. "Between Ideology and Social Practice: Baths and Bathing in Christian Communities in Late Antiquity". Journal of Ancient History 6, n.º 1 (4 de junho de 2018): 136–65. http://dx.doi.org/10.1515/jah-2017-0025.
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AbstractScholars of Late Antiquity have explored rhetorical constructions of the Christian life from many different angles, yet they have not done so in the context of public bathing culture. This article explores the polyvalent ways in which baths and bathing culture were used in rhetorical constructions of the Christian life in Late Antiquity, and how, in turn, this discourse structured Christian communities ideologically and affected the attitudes and practices of the laity. Since bathing culture was intimately associated with the Roman body, self, and personal appearance, it was implicated in rigorist Christian discourse quite commonly. Ultimately, this article demonstrates that Late Antique Christians, especially rigorists, wrote about baths and bathing because it was an important element in constructing a framework for an idealized Christian life and maintaining meaningful divisions within the Christian oikoumene based on ascetic practices and spirituality. But these writings should not be taken as an accurate reflection of social practice or mentalities concerning bathing in Late Antiquity, although certain changes, which reflect the importance of the ideal among the laity, are notable. In the end, Late Antique Christians emerge here as quite Roman in the manner in which they cared for their bodies, personal appearance, and health. And public bathing culture allows us to glimpse the rich social mosaic of Late Antiquity vividly.
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Kim, Paulus Jinu. "The Role of Christians in The Correlation between The Notion of Lex Orandi, Lex Credendi, Lex Vivendi and The Commitment of Cape Town". Evangelikal: Jurnal Teologi Injili dan Pembinaan Warga Jemaat 6, n.º 2 (31 de julho de 2022): 85. http://dx.doi.org/10.46445/ejti.v6i2.490.
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Lex orandi, lex credendi, lex vivendi is conventional concepts of the Christian life, but those are still relevant to solve problems of modern society. The interconnectedness of worship (lex orandi), theology (lex credendi), life (lex vivendi) is emphasized in the Christian sphere. Nevertheless, God's mission as the role of Christians was not highlighted in their relationship. The Commitment of Cape Town strongly stresses that Christians accomplishes God's mission with holistic ways in domains of gospel, world, church. In this study, the notion of lex orandi, lex credendi, lex vivendi will be explained about relationship and interaction. Then the Commitment of Cape Town will be analyzed in detail in connection with lex orandi, lex credendi, lex vivendi. The researcher uses the literature review method with answer to one question, that is ‘what is the true role of Christians in the world?’ The result of this study concluded that when Christians stand before God holistically in the notion of lex orandi, lex credendi, and lex vivendi, Christians can live by accomplishing God's mission in the church, with gospel, and into the world.
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Tinambunan, Edison R. L. "Awal Moral Kristiani". Studia Philosophica et Theologica 19, n.º 1 (11 de dezembro de 2019): 98–114. http://dx.doi.org/10.35312/spet.v19i1.90.
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The development of Christian morality takes a long journey which was started when the Church was born. There were many typical moral cases faced by the Church at each period of time. From one period to another one, moralists came out to solve the cases by giving the right assessment according to the Church’s way of life. A period which was well-known in the journey of Christian morality is the period of the Fathers of the Church. The principle of Christian morality is love which is based on the Gospel and the commandment of Jesus Christ. This was documented in Didache which was used by the Christians at that time. It was the principal moral document of early Christianity. In the development, it was then added by other principals: freedom and justice which were applied in the Christian life. The three principals (love, freedom and justice) formed Christian attitude in respecting other Christians and all people which is applied perfectly by Augustine. The following development of Christian morality was the development of the practice and the profound of what had been laid down before by the Fathers of the Church, with addition of the figure which is excelling in the life as Job, who had been interpreted by Gregory the Great. This writing is ended at this point, because the research is limited from the beginning up to the first development of Christian morality during the period of the Fathers of the Church.
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V. Simmons, Frederick. "Life in This World and For the Life of the World: Natural Science and the Social Ethos of the Orthodox Church". Theology Today 78, n.º 4 (22 de dezembro de 2021): 385–95. http://dx.doi.org/10.1177/00405736211048794.
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For the Life of the World: Toward a Social Ethos of the Orthodox Church (FLOW) is an admirable and important document, not least because it affirms natural scientific insights as valuable resources for Christian theology and social teaching. Given the current Ecumenical Patriarch's extensive engagement with environmental concerns, this affirmation is especially apposite. However, I do not believe FLOW fully recognizes the implications of such insights for its conception of God's creation or its social ethos. In particular, FLOW maintains that scarcity, competition, violence, and death are distortions of God's creation due to human sin and that human beings are commissioned and capacitated by God to strive to overcome them. By contrast, I contend that contemporary scientific understandings of planetary forces and ecological processes—and indeed Christian scripture—give Christians cause to consider scarcity, competition, violence, and death aspects of God's creation. I further claim that striving to overcome scarcity, competition, violence, and death would be environmentally disastrous and spiritually deleterious since it would domesticate the rapidly disappearing wilderness that biblical wisdom literature depicts as delighting and glorifying God. Happily, allowing natural scientific insights to inform Orthodox conceptions of God's creation in this way would render FLOW's injunction that human beings redress the environmental implications of their sin an imperative to reduce and remedy pollution and to minimize and restore anthropogenic habitat degradation and destruction, thereby fostering the ecological sustainability Orthodoxy champions and the respect for wilderness Christians have multiple reasons to commend. Although this abandons FLOW's aspiration that human beings wholly civilize God's creation, such respect for wilderness does not imply acquiescence to human deprivation and distress, for just as it is inappropriate to impose cultural values on all of nature, it is wrong to regard all natural dynamics culturally normative. Similarly, attributing scarcity, competition, violence, and death to God's creation rather than its sin need not undermine Christian hopes for freedom from these and all other maladies, for Christians await not only God's salvation from sin and its effects but God's new creation too. Thus, in addition to honing Orthodoxy's social ethos, heeding FLOW's embrace of natural scientific insights as constructive theological resources foregrounds a commonly neglected dimension of Christians' traditional depiction of the divine economy.
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Indrayani, Nelly, e Supian Ramli. "The Impact of Transmigration on The Development of Christianization in West Pasaman (1953-1980)". Criksetra: Jurnal Pendidikan Sejarah 12, n.º 1 (27 de fevereiro de 2023): 93–107. http://dx.doi.org/10.36706/jc.v12i1.19430.
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Abstract : This study reveals the social history of transmigration's effects on the chirstianization of pasaman. This chirstianization took place in 1953, for the existence of christians who have settled in about the 20th century. These christians came from java, and it's mainly in transmigration resettlement areas. In progress until the end of 1980, chirstian activity look dinamics, so that christian could engage in various activity of life. The study uses historical science research methods of heuristic, critisim, interpretation, and historiography. Studies have found that, the social movement of christian resulted from transmigration trough all walks of life in the pasaman. The christian movement in the pasaman included education, place of worship, youth and art, and socioeconomic society. A propesive action is that without resorting to anarchy in a persuasive or inviting approach. This effrot has brough various froms of infrastructure to all sector of life.Keywords : Impact, Transmigration,Christianization, Pasaman.
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Schuurman, Douglas. "Vocation, Christendom, and Public Life: A Reformed Assessment of Yoder's Anabaptist Critique of Christendom". Journal of Reformed Theology 1, n.º 3 (2007): 247–71. http://dx.doi.org/10.1163/156973107x247837.
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AbstractIn this article I reflect upon the implications of Christendom for Christian vocation. It begins by describing the condition of Christendom in the United States. Then it traces John Howard Yoder's critique of Christendom. Finally, it assesses Yoder's critique with a view to a revised understanding of the public vocation of the Christian in a post-Christendom USA. Part of that assessment involves distinguishing three forms of Christendom: state-enforced Christendom, voluntary cultural Christendom, and Christian culture within the church as minority community of obedient witness. I propose that Reformed vocation should join embrace Yoder's rejection of state-enforced Christendom and affirm his call to develop Christian culture as a minority community. But unlike Yoder Reformed vocation requires Christians, where possible, to work toward voluntary Christendom in the broader society.
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Palliparambil Joseph, Alexander. "DE AGONE CHRISTIANO. A project of Christian life in contrast with Manichaeism, IIº". Estudio Agustiniano 50, n.º 1 (4 de setembro de 2021): 5–59. http://dx.doi.org/10.53111/estagus.v50i1.135.
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This study brings to light a facet of De agone christiano (St Augustine, 396), which was hardly treated in the previous studies: its anti-Manichean feature. The recent Manichean studies permit to understand better the combat element present in their cosmology and ethics; this, on the other hand, helps us to understand how Augustine makes capital of it to contradict the Manichean combat in order to offer an alternative Christian combat of life based on the Gospel essence of Charity, applicable to the Christian life even today.
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Reinke, Tony. "God, Technology, and the Christian Life". Perspectives on Science and Christian Faith 75, n.º 1 (março de 2023): 74–75. http://dx.doi.org/10.56315/pscf3-23reinke.
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GOD, TECHNOLOGY, AND THE CHRISTIAN LIFE by Tony Reinke. Wheaton, IL: Crossway, 2022. 320 pages. Paperback; $21.99. ISBN: 9781433578274. *The ASA has long opposed the myth that science and Christian faith are incompatible. Nevertheless, ASA members differ on all sorts of issues. With little consensus on biblical eschatology, the greatest differences may be on issues related to the future. If so, then Tony Reinke's God, Technology, and the Christian Life is sure to be thought provoking, for its focus is the ongoing explosion in scientific knowledge and its applications. *Reinke, a journalist and author of several books, is associated with John Piper and his Desiring God ministry. He adheres to Piper's Reformed theology and trademark "Christian hedonism," which holds that our chief end is to "glorify God by enjoying him forever." So Reinke is not only a Christian hedonist, but also a tech hedonist. Today's gadgets delight him, and he looks forward to more wonders in the future. Even so, Reinke's hopes are well placed; he is "optimistic--not optimistic in man, but in the God who governs every square inch of Silicon Valley" (p. 30), a statement that summarizes the entire book. *A concluding section explains the book's origins (pp. 303-4). To write an introduction for 12 Ways Your Phone Is Changing You, published in 2017, Reinke found it necessary to "catalog" his "meta convictions about human innovation." He went on to develop his convictions, revise and extend his catalog, do more research, and present his findings to several audiences, both in person and online. Finally, he assembled his lectures to produce this text. Unfortunately, it seems that this process left serious style problems. Individual chapters have a stand-alone quality, to the point they seem disconnected from the rest. Chapter-end summaries belabor the book's main points. Overall, the book's repetitive style obscures its connecting logic. *So what does the book argue? *In the Reformed tradition, Reinke seeks to develop a "biblical theology of technology" (p. 30). He begins with God's sovereignty in creation, and continues with God raising up image-bearers to explore nature and invent tools. Finally, Reinke argues that God stands over those that "wield" technology, for both good or evil; even their worst acts (e.g., the crucifixion of Christ) are "hacked" by God to achieve our redemption, which was planned "before the foundation of the world." Technology is a feature of history, but it does not drive it. Instead, history always unfolds in accordance with the divine will. *The book is organized around nine people, nine primary Bible passages, and twelve common myths about technology (pp. 25-29). Some subjects are predictable (e.g., Babel), but others are not, giving some depth to Reinke's analysis. Six chapters broadly address key questions: "What Is Technology?," "What Is God's Relationship to Technology?," "Where Do Our Technologies Come From?," "What Can Technology Never Accomplish?," "When Do Our Technologies End?," and "How Should We Use Technology Today?" In Reinke's repetitive style, chapters conclude with numbered lists of "Takeaways" that summarize, and sometimes extend, main points. *So, does Reinke succeed? Is his "biblical theology of technology" sound? Depending on their theological presuppositions, readers will judge differently. *Reformed readers, like me, will appreciate Reinke's emphasis on God's sovereignty. In this view, nature testifies to God's existence and wonderful character, and so does technology, its wonders rooted in the divine attributes, and produced by image bearers that reflect them. Tech demonstrates God's creation of both nature and human innovators, and it plays important roles in the plan of redemption, all to the glory of God. *Readers from other traditions will differ to the extent they look to human agency to shape history and the future. Surely, mature Christians understand salvation is based in God's grace, but then what? Christians should live out their faith, but to what extent do their choices matter? Ultimately, are God's promises fulfilled by him alone, or are they realized somehow through human action, including work in science and technology? In Alfred North Whitehead's process theology or Philip Hefner's created co-creator ideas, humanity achieves, to some degree, what God has promised in the eschaton. Indeed, such thinking is common among self-identified Christian transhumanists. *In Reinke's Reformed view, such hopes distract from life's purpose, our chief end: the glorification of God. Instead, dreams of human self-sufficiency tend toward idolatry. God, jealous for his own glory, has placed that goal beyond our reach, and in our rebellion against God, its relentless pursuit only displays our depravity. *Yes, but even this view calls for boundaries. Where does our misguided quest for self-sufficiency end, and where do warranted good works begin? Does not scripture authorize the development and use of technology to reduce suffering and to love our neighbors? To what extent can we delight in inventions without making them idols? *Unfortunately, Reinke does not answer these questions; quite the opposite. He criticizes Christians wrestling with such issues for using descriptive labels (e.g., scientism) because, in his view, they limit "thoughtful conversations on technology" (p. 29), yet he is unequivocal in opposing proclamation of a "Gospel of Technology" (pp. 163-73). But again, how should Christians find our limits under God's rule? This question seems less important to Reinke than simply believing God will make the most of whatever happens. *Yes, the final chapter highlights the necessity of wisdom in using technology, wisdom that is available from God alone. But does not God give insight to all people? May we reasonably view science and technology as evidence of common grace, but deny that common grace could affect how society organizes and operates? Reinke praises the Amish for making deliberate decisions regarding technology, suggesting that all Christians would do well to do the same, but what criteria should we choose? *Ultimately, Reinke leaves all the big questions to God. Confident in him, Christians should just do the best they can, and then be content with the results. They are, after all, ordained by God. Surely this is true to some extent, but this leaves Reinke's "biblical theology of technology" open to the classic criticism of Reformed thought: under its banner, Christians are not fully responsible for the results of their actions. *On this point, deep differences appear between Reinke and other Christian observers of technology development. For example, in A Christian Field Guide to Technology for Engineers and Designers, Ethan J. Brue, Derek C. Schuurman, and Steven H. VanderLeest argue that, compared with others, Christian innovators bear a greater responsibility than others. Informed by biblical ethics and wisdom, they must go beyond minimal success measures. Engineering leadership means faithful conformance to rules, and then some; supererogation is the requirement. But in the end, the message is the same: follow the rules--expressed in either policy or scripture--and the results will surely be good. Well, history reveals limits to that idea. And again, judgement is required. We must not only recognize that moral choices shape technology and its use, but also avoid an empty and uninformed tech moralism. *We might want clear lines separating good from evil in technology, but neither Reinke nor other Christian authors can supply them. But to be fair, to what extent do people note and observe the clear lines God gave us in the Ten Commandments, the Sermon on the Mount, and many other passages? Until we leave this troubled world, clearly, we must walk by faith, not sight. So, as we walk through our technoscience-saturated world, Reinke and other Christians with biblical views of technology serve the church well. Surely, many ASA members, from diverse theological traditions, will find God, Technology, and the Christian Life interesting--either stimulating or frustrating--as well as contributing to further explorations of technology in the light of scripture. *Reviewed by David C. Winyard Sr., Department of Engineering, Grace College & Seminary, Winona Lake, IN 46590.
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BUGIULESCU, Marin. "CHRISTIAN ASCESIS: THE AXIS OF HARMONY OF SPIRITUAL LIFE". International Multidisciplinary Scientific Conference on the Dialogue between Sciences & Arts, Religion & Education 4, n.º 1 (7 de dezembro de 2020): 45–49. http://dx.doi.org/10.26520/mcdsare.2020.4.45-49.
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This article presents a very important topic that aims at the balance of the spiritual life, namely asceticism. Asceticism is the state developed by the divine energies that sustain man's spiritual progress. A believer, the more he practices on the path of doing good, the better and more virtuous he will become. The more he seeks to eliminate sin from his being, the purer and godlier he will become. This exercise is called in spiritual language: asceticism. Man is a reality of divine harmony, but we must keep in mind that this gracious presence cannot be expressed conceptually because it belongs to a transcendental, metaphysical reality. Therefore, Christian asceticism refers to the acquisition and perfection of life in Christ. In this endeavor man is not left alone. God's grace helps him to achieve the state of holiness, of perfection
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Myers, Bryant L. "What Makes Development Christian? Recovering from the Impact of Modernity". Missiology: An International Review 26, n.º 2 (abril de 1998): 143–53. http://dx.doi.org/10.1177/009182969802600204.
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This article explores the impact of a modern worldview on the thinking and practice of development done by Christians. Separating evangelism and development is a reflection of a worldview that understands the spiritual and the physical realms of life as being separate and distinct. This dichotomy shapes how Christians understand development and leads to a practice of development that is more modern than Christian. A series of suggestions is made that hold promise for developing a more biblical and holistic practice of development that is more truly Christian.
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Kerring, Marlowe. "The Afterlife Dilemma: A Problem for the Christian Pro-Life Movement". Journal of Controversial Ideas 2, n.º 2 (31 de outubro de 2022): 1. http://dx.doi.org/10.35995/jci02020003.
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Many “pro-life” or anti-abortion advocates are Christians who believe that (1) there exists an all-powerful, all-knowing, and morally perfect god who created our universe; (2) restricting abortion ought to be a top social and political priority; and (3) embryos and fetuses that die all go to hell or they all go to heaven. This paper seeks to establish that Christian pro-life advocates with these beliefs face the Afterlife Dilemma. On the one hand, if all embryos and fetuses that die go to hell, they need to abandon their belief in the morally perfect god of traditional Christianity. On the other hand, if all embryos and fetuses that die go to heaven, a plausible triage principle suggests that they must abandon their view that restricting abortions ought to be a top priority. Either way, this popular Christian pro-life view is untenable. The Afterlife Dilemma implies that many pro-life Christians must abandon some aspect of their current beliefs about God, the afterlife, or the comparative moral importance of abortion.
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Cook, Rob. "Would the discovery of alien life prove theologically embarrassing? A response to Paul Davies". Evangelical Quarterly 84, n.º 2 (30 de abril de 2012): 139–54. http://dx.doi.org/10.1163/27725472-08402004.
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Beginning by describing and assessing Paul Davies’ religious views this paper seeks to contest his claim that the Christian worldview would find it difficult to accommodate the discovery of life elsewhere in the universe. Using the resources of the Christian theology of religions, the various available strategies for deciding how God could bring salvation to ensouled extraterrestrials is discussed to counter Davies’ charge of confusion amongst Christians on this matter. Finally, the author’s preferred approach based on the notion of the cosmic Logos is advanced.
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Medley, Mark S. "“Do This”: The Eucharist and Ecclesial Selfhood". Review & Expositor 100, n.º 3 (agosto de 2003): 383–401. http://dx.doi.org/10.1177/003463730310000306.
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The human vocation is to see and act rightly by participating in the triune life of God. This is inseparable from participation in Christian community and practices. Personhood is formed, transformed and cultivated through the practices of the Christian community. How does this participation enable such living? This essay argues that sacramental and liturgical practices are the central means by which “the ecclesial self” is shaped. In worship, Christians “practice who they are becoming.” This essay engages and extends David Ford's thesis that salvation comes by participating in worship and living worshipfully before God with others. Ford argues that Christians are called to live eucharistically: remembering, hoping, and loving in Jesus Christ. Through worship, habits and character, the whole of life is formed.
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Schwartz, James E. "Christians Teaching in the Public Schools: What are Some Options?" Journal of Education and Christian Belief 2, n.º 1 (março de 1998): 53–64. http://dx.doi.org/10.1177/205699719800200107.
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How can Christians who are teachers in government-sponsored schools in the USA live a life of faith within the constraints of the First Amendment? Three options are presented: agent for enculturation, Christian advocate / evangelist and Golden Rule truth-seeker. The assumptions, strengths and weaknesses of each of these options are discussed. The third option blends the best aspects of the first two and offers the best hope for authentically living the Christian life in the public school setting.
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Artemi, Eirini. "Vicious and Good/Virtuous Relationships in the Teachings of the Church Fathers". European Scientific Journal, ESJ 18, n.º 13 (30 de abril de 2022): 1. http://dx.doi.org/10.19044/esj.2022.v18n13p1.
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Christ brought a rebellion to human life according to religious and ethical orders. Christians should put these orders into practice in their daily life. Christian ethics emphasized that morality should unite with Christ and Church's sacred mysteries, otherwise it was not worthy. The central feature of Byzantine culture was Orthodox Christianity. Christian Ethics in the Byzantine Empire was not a systematic philosophical discipline but an occasional response to particular problems posed in everyday life or interpreting the Scripture. The Christian law and the Church commandments were set within the context of devotion to God but were deontological standards defining what this morality was. The highest ethical duty of a Christian was the same as the greatest commandment: love God and love your neighbor. In this paper, we are going to search for vicious and good/virtuous relationships in the teachings of the Church Fathers based on the social structure and gender relations in the Byzantine state and mainly on spouses' relations. Which was the attitude of the Church Fathers to the specific topic in the Byzantine era? Did they dare to criticize vicious actions among people like adultery, homosexuality, prostitution, and concubinage? Which was their influence on the laws of the Byzantine Empire about the status of marriage? How did they present the virtuous relations as religious attitudes against vicious actions which help the social life of married and unmarried Christians and their sexual life?
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Damarwanti, Seri. "Nilai Kesempurnaan Kristen dalam Kitab Ibrani". SANCTUM DOMINE: JURNAL TEOLOGI 4, n.º 2 (19 de dezembro de 2016): 19–28. http://dx.doi.org/10.46495/sdjt.v4i2.23.
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Christian perfection is not just an expression that contains expectations for Christians, but rather a standard of living that is commanded and required for every Christian. The book of Hebrews teaches that the values of Christian Perfection are closely related to holiness, with Perfection being the nature of God and the result of his work. Christian perfection is perfection that originates from Holiness of life, of love and of motivation , from and understanding and recognition that Christ’s saving work completely resolves the problem of sin, and is valid for ever. Perfection is seen and birthedin the figure of Jesus Christ our High Priestas well as the perfect sin offering, who completed his work of attonement in the more perfect heavenly Tablernacl, not made by human hands.Christian perfection is inseparable from the meaning of Holiness, demanded of all Christians.
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McKECHNIE, PAUL. "Christian Grave-Inscriptions from the Familia Caesaris". Journal of Ecclesiastical History 50, n.º 3 (julho de 1999): 427–41. http://dx.doi.org/10.1017/s0022046999001761.
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In this article I shall republish a small corpus of epitaphs from the Roman imperial household, with apparently Christian features. These texts have not previously been published together. The dating of these inscriptions will be discussed, and inferences about the Christian community in the imperial service during the Severan period will be drawn from the points of comparison which can be made between the texts.It has long been known from literary sources that there were Christians in the emperors' service in these years. For the generation after Justin Martyr's death, Christian literature provides three references to Christianity in the familia Caesaris. Hippolytus says that Callistus, later to be bishop of Rome, was the slave of Carpophorus, a Christian ‘of the emperor's household’ during the reign of Commodus (180–92). Irenaeus, writing in that reign, refers in the course of a theological argument to ‘those in the royal palace who are believers’, without giving any hint about the number of Christians involved. Then in the 190s Tertullian's Apologeticum lists the palace along with other commanding heights of Roman life in which, he asserts, Christians have established a presence. By this time it was evidently well-known in Christian circles, including in the provinces, that there were Christians in the familia Caesaris: of these three authors, only Hippolytus was based in Rome where the imperial household was centred.
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Balicki, Ks Janusz. "Christian-Muslin co-operation in a secular age. Areas of collaboration". Chrześcijaństwo, Świat, Polityka, n.º 20 (13 de maio de 2017): 41. http://dx.doi.org/10.21697/csp.2016.20.1.03.
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In recent years, the Muslim population in Europe has increased in a significant way due to the large inflow of immigrants from Muslim countries caused by the war in Syria and the activity of the Islamic State. In the long history of Christian-Muslim relations, these two religions, with their respective political powers, were involved in many conflicts. Europe has become very secular and lost some of her Christian values. It would be interesting to see if the influxof Muslims with strong religious values creates an opportunity for Christians to co-operate in some areas and to strengthen common beliefs. The aim of this article is to identify possible areas of co-operation between Christians and Muslims in the secular Europe and the basic conditions that must be met to make this co-operation possible. The answer is given through the analysis of the following issues: main disputes between Christian churches and liberallegislation regarding marriage, family values and the protection of human life; analysis of the world wide Muslim beliefs and attitude to family and protection of life; analysis of the co-operation of Christians and Muslims at the UN, in different States or NGOs in the area of legislation protection as well as the co-operation of Christians and Muslims in Great Britain at the basic level. At the end of the article, the main results and conclusions are presented.
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Nazara, Zuniasa. "Peranan Etika Kristen Dalam Membangun Pranikah Yang Kudus Bagi Remaja Kristen". Ra'ah: Journal of Pastoral Counseling 1, n.º 1 (13 de junho de 2021): 29–34. http://dx.doi.org/10.52960/r.v1i1.47.
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Ethics are matters relating to the principles, morals, decency, inner feelings and tendencies of the human heart that are formed in the human environment itself. Christian ethics is based more on the teachings of the Lord Jesus Christ who is an example and role model in life. Christian ethics is a response to divine grace. Christian ethics does not only talk about spiritual and church matters but also worldly matters. The sources of Christian Ethics are the Bible, God. Jesus Christ. The purpose of Christian ethics is to determine what is appropriate and inappropriate for Christians to do both in relationships, dating and determining the direction of life. Christian ethics plays a role in how Christian youth build a holy premarital and the role of parents and the church in building the lives of teenagers when building a premarital relationship or establishing relationships between them.
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Knuths, Elliot Jon. "A Problem for Christian Materialism". European Journal for Philosophy of Religion 10, n.º 3 (17 de setembro de 2018): 205–13. http://dx.doi.org/10.24204/ejpr.v10i3.2631.
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This piece raises a new challenge for Christian materialist accounts of human persons. Revisiting one of the perennial challenges for Christian materialism, explaining the metaphysical compatibility of resurrection and the life everlasting with materialist metaphysics, I argue that resuscitation phenomena reported in scripture undermine van Inwagen’s and Zimmerman’s attempts to reconcile resurrection and materialism. Although this challenge to Christian materialism is not insurmountable, it provides good reason to reject several of the most serious Christian materialist projects and offers a reason for Christians to consider alternatives to materialism.
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Kelley, Nicole. "Philosophy as Training for Death: Reading the Ancient Christian Martyr Acts as Spiritual Exercises". Church History 75, n.º 4 (dezembro de 2006): 723–47. http://dx.doi.org/10.1017/s0009640700111813.
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In recent years several notable studies—including those by Judith Perkins, Daniel Boyarin, and Elizabeth Castelli—have assessed the importance of martyrdom and suffering in constructions of ancient Christian identity. This essay takes as its starting point the observation by Perkins that in early Christian communities, the threat of suffering (whether real or perceived) worked to create a particular kind of self. In Perkins's view, many ancient Christians came to believe that “to be a Christian was to suffer.” Christian martyr acts, when understood as textual vehicles for the construction of culture and the articulation of Christian identities, emerge as one mechanism by which such selves were constructed. In the pages that follow I will explore how the reading and hearing of narratives about martyrdom constituted an exercise derived from Greek philosophy, adapted to inspire a largely nonliterate audience. This exercise not only trained early Christians to be ready for death and the world to come, but also worked to shape their perceptions of the Christian way of life in this world.
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Gärtner, Claudia. "The Monastic Cell as Utopian Niche: The Contribution of Religious Niches to Socio-Ecological Transformation". Utopian Studies 35, n.º 1 (março de 2024): 67–82. http://dx.doi.org/10.5325/utopianstudies.35.1.0067.
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ABSTRACT This article explores the extent to which Christian traditions, especially the monastic way of life, possess a transformative potential toward a socio-ecological society. Christian ideas are not unbroken utopias, but they possess an eschatological proviso based on God’s otherness. Neither is monastic life a prefiguration of the Kingdom of God, nor do Christians or the Church prefigure a heavenly society, but Christian action and religious communities can be regarded as forms of refigurative practice, which can fail again and again without losing hope. This article describes the relationship between niche and transformation, between monastic cell and utopia, as such a refigurative practice.
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Situmorang, Merri Natalia. "Pendidikan Kristen dan Karakter". JURNAL KADESI 3, n.º 2 (31 de julho de 2021): 28–50. http://dx.doi.org/10.54765/ejurnalkadesi.v3i2.2.
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The basis of Christian ethics in living together and working is not in rules, but in God's unchanging character. As the image and likeness of God, humans have good social and relational relationships with one another. The problem in this research is that the damage to humans due to sin makes humans no longer able to have the character that comes from God in achieving their life goals and in living together. Humans face many challenges in life so that there is competition for millions of people in a place (Gen. 3: 17-19). Humans throw each other down, hate, jealousy, bribes, injustice happen everywhere. This research uses descriptive theoretical qualitative research methods through literature and biblical studies. The benefit of this research is that through the Christian Religious Education process, Christians are active in teaching and learning the truth of God's Word, teaching God's people that in Christ man is a new creation (Ephesians 2:10) to do good deeds. The conclusion in this research is that with a mind and conscience renewed by Christ, it is possible for humans to develop the world of creation and life together with honesty, holiness, justice and love. Man in Christ finds himself stronger and can bring honor to his Creator. God's character is reflected in the character life of Christians in fulfilling God's purposes. This Christian character cannot be obtained simply through shortcuts but can only be obtained through the process of Christian education.
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Murthy, Jayabalan. "Christianity and Its Impact on the Lives of Kallars in Tamil Nadu Who Embraced the Faith, in Comparison to Those Who Did Not: Special Reference to Kallar Tamil Lutheran Christians in Tamil Nadu". Religions 14, n.º 5 (27 de abril de 2023): 582. http://dx.doi.org/10.3390/rel14050582.
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The German and Swedish Lutheran Mission was a major and pioneering Protestant mission society that started its mission work in Tamil Nadu. The Halle Danish, Leipzig mission, and Church of Sweden mission societies had a larger mission field in Tamil Nadu. Tamil Evangelical Lutheran Christians are intimately associated with the German Lutheran Mission and Swedish Mission. The first German Lutheran missionaries, Bartholomäus Ziegenbalg and Heinrich Plütschau, came to India in 1706. From then on, many Lutheran missionaries came to Tamil Nadu. Afterwards Tamil Nadu became a thriving Christian center for decades, with a strong Christian congregation, church, and several institutions. The majority of these Christians are descendants of Dalits (former untouchable Paraiyars) and Kallars who embraced Christianity. From a life of near slavery, poverty, illiteracy, oppression, and indignity, conversion to Christianity transformed the lives of these people. Tamil Evangelical Lutheran Dalits and Kallars found liberation and have made significant progress because of the Christian missionaries of the Church of the German and Swedish Mission. Both the German and Swedish Mission offered the Gospel of a new religion to not only the subaltern people but also the possibility of secular salvation. The history of Lutherans needs to be understood as a part of Christian subaltern history (Analysing the Indian mission history from the native perspective). My paper will mainly focus on Tamil Lutheran Dalit and Kallar Christians. In this paper, I propose to elucidate the role of German and Swedish Lutheran missionaries in the social, economic, educational, and spiritual life of Tamil Lutheran Dalits and Kallars. Due to the page limit, I am going to mainly focus on Swedish Mission and Kallar Lutheran Christians.
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Ferree Womack, Deanna. "Christians in and from the Middle East: Lessons from the World Christian Encyclopedia". International Bulletin of Mission Research 46, n.º 1 (22 de dezembro de 2021): 15–24. http://dx.doi.org/10.1177/23969393211053442.
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This article considers the history and contemporary reality of Middle Eastern Christianity in light of new demographic information available from the World Christian Encyclopedia. For readers interested in church history and World Christianity, it identifies key lessons to be learned about Christians in and from the Middle East today. It focuses on understanding the region’s Christian diversity, the complexities of recent demographic decline, the relationship between Middle Eastern and global Christianity, and the interreligious realities of Christian life in the region.
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Thoriquttyas, Titis. "Being Christian Women in The Veranda of Mecca: Symbolizing of Jilbab as In-Between Position". Millati: Journal of Islamic Studies and Humanities 2, n.º 1 (24 de agosto de 2017): 85. http://dx.doi.org/10.18326/mlt.v2i1.85-104.
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This study sketches light on the implementation of sharia law in Aceh which does not explicitly oblige the Christians to wear jilbab (headscarf). However, in reality some Christian women perforce in wearing headscarf in public. Unlike many other studies which highlighted on the implementation of sharia law, this study pinpoints the attitude of Acehnese Christian women’s negotiation as the minority who live under the sharia law. The participative observation is implemented in Langsa, Aceh which is supported by using deep interview to Christian housewifes, teachers and students. This study examines life context politically, socially and religiously which encourages them in wearing headscarf and their experience in negotiating their identity as Acehnese Christian women. This study is based on habitus’s theory of Pierre Bourdie, Subaltern theory and in-between theory of Bhaba to explain the negotiation effort of Christian women in the Veranda of Mecca. This study reveals that the decision upon wearing headscarf has been a long and bitter process which involves social and personal pressure from Muslims and Christians. Furthermore, the implementation of sharia law in Aceh has created a hybrid culture among Christian women: as form of in-between, being Christian and the Veranda of Mecca community.
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Dergacheva, I. V. "Toposes of another world in "the Life of Basil the Younger"". Язык и текст 3, n.º 4 (2016): 33–43. http://dx.doi.org/10.17759/langt.2016030404.
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"Life of Basil theYounger," assimilated in the translation of the original Greek into the Church Slavonic language, has had a direct influence on the formation of ancient Russian eschatological concepts, as well as iconographic canons, in particular, on the composition of the Last Judgement. His emotional and figurative description of a topos of Another world helped to convert Christians to assimilate moral standards and Christian doctrines.
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Farrell, James J. "Thomas Merton and the Religion of the Bomb". Religion and American Culture: A Journal of Interpretation 5, n.º 1 (1995): 77–98. http://dx.doi.org/10.1525/rac.1995.5.1.03a00040.
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In 1958, C. Wright Mills delivered his “Pagan Sermon to the Christian Clergy,” a piece in which he challenged American churches to consider their complicity in the coming of World War III. Mills complained that “the verbal Christian belief in the sanctity of human life… does not itself enter decisively into the plans now being readied for World War III.… Total war ought indeed be difficult for the Christian conscience to confront, but the Christian way out makes it easy; war is defended morally and Christians easily fall into line—as they are led to justify it—in each nation in terms of Christian faith itself.”
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Nedavnya, Olga. "Church as a factor in the self-determination of a nation in a cultural and civilized environment". Ukrainian Religious Studies, n.º 10 (6 de abril de 1999): 43–52. http://dx.doi.org/10.32420/1999.10.839.
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At the end of the second Christian millennium, Christians united in the church of different denominations and ceremonies. The most devoted ones are looking for ecumenical paths, "that all be one." However, every person is free in his own way to build ties with the Lord. But, as emphasized by the first Metropolitan Rusich Ilarion in the "Word of Law and Grace," every person and the whole people are responsible before God. This statement is based on the authority of biblical texts. Therefore, Christians must worry not only about their own salvation, but also about the best, most natural and most useful arrangement of the Christian life of their nation.
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Neacșu, Nathanael. "“Open Sobornicity” in Dumitru Stăniloae’s Theology—Christian Orthodox Creeds in the Context of Contemporary Ecumenical Relationships". Religions 15, n.º 1 (20 de dezembro de 2023): 12. http://dx.doi.org/10.3390/rel15010012.
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This study analyses several of the key principles of Father Dumitru Stăniloae’s conception of Orthodox ecumenical theology. It considers the foundations, the possibilities, and the type of ecumenical manifestation, specifically regarding the relationships between Orthodox Christians and Christians of different denominations and traditions. This is a necessity as the result of the profound actual theological crisis and the lack of clarity of principles of faith at the ecumenical level across the whole Christian world. This study fills this gap by seeking to identify the doctrinal principles that define Orthodox Christian life in an ecumenical context and the manner in which such theology can be practically applied.
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Erickson, Matthew. "Time to Live: Christian Formation through the Christian Year". Journal of Spiritual Formation and Soul Care 12, n.º 1 (14 de novembro de 2018): 25–33. http://dx.doi.org/10.1177/1939790918805430.
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This article examines the role of the Christian, or liturgical, year as one of the simplest yet most powerful ways of spiritually forming people, both individually and corporately, to become more like Jesus. Many Christians and churches are subtly shaped more by the time structures of the average work week or cultural holidays than the life of Christ or the church. The tendency to address individual spiritual formation focuses largely on cognitivist approaches to change or individual formative practices. However, the author explores several ways in which the Christian year offers a wholistic approach to life formation through the steady, time-bound patterns of the Christian year. Engaging both the conscious and unconscious self in cognitive practices and steady habits, both the individual Christian and local congregations are trained toward Christlikeness.
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Porath, Estefânia Lemke. "Bênção em Jó e suas implicações para a vida cristã". Vox Scripturae Revista Teológica Internacional XXI, n.º 2 (23 de outubro de 2013): 8–48. http://dx.doi.org/10.25188/flt-voxscript(eissn2447-7443)vxxi.n2.p8-48.elp.
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Leonardo C Dendeng e Lilly Yulida Wasida. "Thanksgiving Religion Of Minahasan Christian In Manado: A Lived Religion Perspective". Conference Series 4, n.º 2 (14 de maio de 2023): 111–19. http://dx.doi.org/10.34306/conferenceseries.v4i2.930.
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This article explores how Minahasan Christians live in Manado on a daily basis. This paper employed an approach from the sociology of religion, particularly the perspective of lived religion. Our research focuses on the tradition of thanksgiving in Minahasa. Using the perspective of lived religion this article concluded that thanksgiving as the living religion of Minahasan Christian in Manado because almost everything in the life of Minahasan Christian is depicted from the framework of gratitude. This research uses qualitative method with literature study and observation to the life of Minahasan Christian in Manado, especially to the thanksgiving tradition. At the end part, this article analyse the opportunities on doing theology with the perspective of lived religion.
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O'Driscoll, Benet. "CHRISTIAN LIFE". New Blackfriars 21, n.º 224 (28 de junho de 2008): 447–52. http://dx.doi.org/10.1111/j.1741-2005.1940.tb07769.x.
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Agustian, Daniel Ferry, e Suhadi. "Korelasi Sains Dan Teknologi Dengan Alkitab Dan Iman Kristen Di Tengah Kehidupan Orang Percaya". Mitra Sriwijaya: Jurnal Teologi dan Pendidikan Kristen 4, n.º 2 (2 de maio de 2024): 78–99. http://dx.doi.org/10.46974/ms.v4i2.101.
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Science and technology are often opposed to the Bible and faith, both by Christians and non-Christians. Many people think that the Bible and Christian faith have no correlation. Even more so, secular people tend to despise the values contained in the Bible and the Christian faith. Various methods and methods were developed and carried out to doubt and discredit the Bible and the Christian faith. Moreover, in the current context, the Bible and the Christian faith are seen as outdated and no longer relevant to the current context of human life. They think that the Bible and the Christian faith cannot answer human needs today because they have no correlation at all. To answer the view above, the researcher attempts to show that in the real world, both in the past and in the present, the Bible and the Christian faith remain relevant to the context of human life in all times. That the Bible and Christian faith have a close correlation with science and technology. The truth of science and technology is not only supported by the Bible, but the Bible can also be used as a foundation in efforts to think and search for truth in science and technology.This research was conducted using qualitative methods and literature study, namely research with descriptive analytical presentation. Data was compiled and obtained through literature studies sourced from research results, books and journals which were then analyzed descriptively and presented in writing in the form of a scientific journal about The Correlation Of Science And Technology With The Bible And Christian Faith In The Lives Of Believers.
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Reni Marlince Adang e Abad Jaya Zega. "Pentingnya “Kasih” dalam Surat 1 Yohanes: Tafsiran terhadap Kasih Agape". PROSIDING SEMINAR NASIONAL PENDIDIKAN DAN AGAMA 4, n.º 2 (27 de outubro de 2023): 94–102. http://dx.doi.org/10.55606/semnaspa.v4i2.1161.
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This article examines the central role and importance of “love” in 1 John, with a particular focus on the concept of agape love. This letter is one of the writings in the New Testament which raises the theme of love in the context of Christians' relationship with God and each other. In this commentary, we explain the meaning, characteristics, and implications of agape love found in 1 John. This research aims to reveal that agape love is not only the foundation of Christian faith, but also plays an important role in shaping the character and ethics of Christian life. We will present key quotes from 1 John that illustrate the message of agape love and discuss how these principles can be applied in contemporary Christian life. The results of this research can provide a deeper understanding of the meaning and value of agape love in the context of this letter and inspire thinking about how to live it in everyday life as a Christian.