Pub Date : 2023-04-30DOI: 10.58456/missiocristo.v6i1.45
Yatmini
The first institution formed by God is the family. God formed the family for the good of mankind with the aim of the glory of God. However, sin destroys the relationship of the husband and wife formed by God. This study aims to look at the principles of marriage according to 1 Corinthians 7:3-5 and how to deal with conflicts between husband and wife after marriage. The research method used is content analysis method, which is to find biblical solutions for post-marital couples. Based on the content analysis of the text specified in this study, it was found that there is a relationship between the principle of marriage and the solution in dealing with post-marital conflicts, such as: 1) post-marital conflict solutions: a) fulfilling obligations to partners (7:3), b) not having power over his own body (7:4). In post-marital relations, husband and wife must have openness to one another as a form of mutual belonging. 2) How to resolve conflicts in the family (7:5): a) don't take away the rights of your spouse (7:5), b) make an agreement (7:5). 3) The purpose of resolving conflict (7:5): a) continue to rely on God, b) return to live together, c) so that the devil does not destroy the household. And these principles will strengthen the relationship between husband and wife in overcoming and resolving post-marital conflicts. ABSTRAK BAHASA INDONESIA Lembaga pertama yang menjadi bentukan Allah adalah keluarga. Allah membentuk keluarga untuk kebaikan manusia dengan tujuan kemuliaan Allah. Namun, dosa merusak relasi pasangan suami istri bentukan Allah tersebut. Penelitian ini bertujuan untuk melihat prinsip-prinsip pernikahan menurut 1 Korintus 7:3-5 dan bagaimana solusi menghadapi konflik pasangan suami istri pascanikah. Metode penelitian yang digunakan adalah metode analisis isi yaitu untuk menemukan solusi Alkitabiah bagi pasangan pascanikah. Berdasarkan analisis isi pada teks ditemukan bahwa ada hubungan antara prinsip pernikahan dengan solusi dalam menghadapi konflik pascanikah, seperti: 1) solusi konflik pascanikah: a) memenuhi kewajiban terhadap pasangan (7:3), b) tidak memiliki hak atas fisiknya sendiri (7:4). Dalam relasi suami istri pascanikah harus memiliki keterbukaan sebagai wujud saling memiliki. 2) Cara menyelesaikan konflik dalam keluarga (7:5): a) jangan merampas hak pasangan (7:5), b) mengadakan kesepakatan (7:5). 3) Tujuan menyelesaikan konflik (7:5): a) tetap mengandalkan Tuhan, b) kembali hidup bersama, c) supaya iblis tidak merusak rumah tangga. Dan prinsipprinsip tersebut akan memperkuat relasi pasangan suami istri dalam mengatasi dan menyelesaikan konflik pascanikah.
上帝创造的第一个制度是家庭。上帝为了人类的利益而创造了家庭，目的是为了荣耀上帝。然而，罪破坏了上帝所建立的夫妻关系。本研究旨在根据哥林多前书7:3-5来研究婚姻的原则，以及如何处理婚后夫妻之间的冲突。使用的研究方法是内容分析法，即为婚后夫妇寻找圣经的解决方案。根据本研究指定文本的内容分析，发现在处理婚后冲突时，婚姻原则与解决方法之间存在着关系，例如:1)婚后冲突解决方法:a)履行对伴侣的义务(7:3)，b)对自己的身体没有权力(7:4)。在婚后关系中，丈夫和妻子必须对彼此开放，作为一种相互归属的形式。2)如何解决家庭冲突(7:5):a)不剥夺配偶的权利(7:5)，b)达成协议(7:5)。3)解决冲突的目的(7:5):a)继续依靠上帝，b)回到一起生活，c)这样魔鬼就不会毁灭这个家。这些原则将加强夫妻之间的关系，克服和解决婚后冲突。【印尼语】印尼语:alembaga pertama yang menjadi bentukan Allah adalah keluarga。安拉，安拉，安拉，安拉。Namun, dosa merusak relasi pasangan suami isstri bentukan Allah tersebut。1 Korintus 7:3-5 dan bagaimana solusi menghadapi konflik pasangan suami istri pascanikah。方法分析是一种新的方法，它是一种新的方法，它是一种新的方法。Berdasarkan analysis is padada teks ditemukan bahwa ada hubungan antara prinsip pernikahan dengan solusi dalam menghadapi konflik pascanikah, seperti: 1) solusi konflik pascanikah: a) memenuhi kewajiban terhadap pasangan (7:3)， b) tidak memiliki hak atas fisiknya sendiri(7:4)。Dalam relasi suami isstri pascanikah harus memoriliki keterbukaan sebagai wujud销售memoriliki。2) Cara menyelesaikan konflik dalam keluarga (7:5); a) jangan merampas hak pasangan (7:5); b) mengadakan kesepakatan(7:5)。3) Tujuan menyelesaikan konflik (7:5): a) tetap mengandalkan Tuhan, b) kembali hidup bersama, c) supaya iblis tidak merusak rumah tangga。Dan prinsipprinsiptersebut akan成员kuperkat relasi pasangan suami istri dalam mengatasi Dan menyelesaikan konflik pascanikah。
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Pub Date : 2023-04-30DOI: 10.58456/missiocristo.v6i1.46
Yonatan Alex Arifianto
Every Christian should have a correct understanding of spirituality because in an era of disruption like today's end-time phenomenology which is synonymous with decadence of morality becomes a serious threat to faith and belief. Using a descriptive qualitative method, this study aims to provide a theological reflection for believers to be in Biblical truth as part of a reflective Christian spirituality. So it can be concluded that moral decadence in 2 Timothy 3: 1-7, is a situation that will be fulfilled in Christianity for that Christianity must be able to understand that it is in the digital era or it can be called the era of disruption to be able to fully understand the era of disruption and meaning in space. digital. Furthermore, the results of the exegesis of 2 Timothy 3:1-7 provide meaning and indicators of the essence of moral decadence that can occur in the era of disruption. Finally, Christianity must be able to be the answer to the end-time human condition as a theological reflection for Christian spirituality to be able to counter the current moral decadence. Because spirituality which is based on love for God is shown by the longing to be close to God through personal prayer and worship as well as service shown to worship of God. Moreover, based on spirituality through reading and meditating on God's word, and being radical towards obedience to God's word, then faith will continue to grow in God. ABSTRAK BAHASA INDONESIA Setiap orang percaya kepada Tuhan seharusnya memiliki pemahaman yang benar tentang spiritualitas sebab di era disrupsi seperti saat ini fenomenologi terhadap manusia akhir zaman yang identik dengan dekadensi moral menjadi ancaman serius terhadap iman dan kepercayaan. Menggunakan metode kualitatif deskritif penelitian ini bertujuan memberikan refleksi secara teologi bagi orang percaya untuk berada dalam kebenaran Alkitabiah sebagai bagian dari reflektif spritualitas Kristen. Maka dapat dinyatakan bahwa dekadensi moral dalam 2 Timotius 3: 1-7, merupakan situasi yang pasti akan tergenapi dalam kekeristenan. Untuk itu kekristenan harus memahami di mana era digital atau bisa disebut era disrupsi bisa dapat menjadi ancaman iman dan kepercayaannya di ruang digital. Selanjutnya hasil eksegesis 2 Timotius 3:1-7 memberikan makna dan indikator hakikat dekadensi moral yang dapat terjadi di era disrupsi. Terakhir kekristenan harus menjadi jawaban bagi keadaan manusia akhir jaman sebagai reflektif teologis spritualitas orang Kristen untuk dapat mengcounter pengaruh dekadensi moral yang terjadi saat ini. Sebab spritualitas yang didasari dari kasih kepada Tuhan dibuktikan dan ditunjukkan dengan nilai dan semangat untuk bertemu dalam kerinduanselalu dekat dengan Allah, baik melalui doa secara personal dan ibadah serta pelayanan yang ditunjukan kepada peribadatan kepada Tuhan. Terlebih mendasari kerohanian melalui membaca dan merenungkan firman Tuhan, serta menjadi radikal terhadap ketaatan kepada kebenaran firman Tuhan, sehingga ada
每个基督徒都应该对灵性有一个正确的理解，因为在一个混乱的时代，就像今天的末世现象学一样，它是道德堕落的代名词，对信仰和信仰构成了严重的威胁。采用描述性定性方法，本研究旨在为信徒提供神学反思，将圣经真理作为反思基督教灵性的一部分。所以我们可以得出结论，提摩太后书3:1 -7中的道德堕落，在基督教中是一种情况，因为基督教必须能够理解它是在数字时代，或者它可以被称为颠覆的时代，才能完全理解颠覆的时代和空间的意义。数字。此外，提摩太后书3:1-7的释经结果提供了在混乱时代可能发生的道德堕落本质的意义和指示。最后，基督教必须能够回答末世的人类状况，作为基督教灵性的神学反思，能够对抗当前的道德颓废。因为基于对上帝的爱的灵性表现为渴望通过个人祈祷和敬拜以及敬拜上帝的服务来接近上帝。此外，通过阅读和默想神的话语，并对神的话语有激进的顺服，这样对神的信心就会继续增长。【摘要】【印尼语】【印尼语】【印尼语】【印尼语】【印尼语】【印尼语】【印尼语】【印尼语】【印尼语】【印尼语】【印尼语】【印尼语】【印尼语】【印尼语】【印尼语】【印尼语】【印尼语】【印尼语】【印尼语】【印尼语】【印尼语】【印尼语】【印尼语】【印尼语】【印尼语】【印尼语】孟古纳坎方法，质量指标，技术指标，质量指标，技术指标，质量指标，质量指标，质量指标，质量指标，质量指标，质量指标，质量指标。2提摩太书3:1 -7,merupakan sitasi yang pasti akan tergenapi dalam kekeristenan。Untuk it kekristan harus memahami di mana era digital(数字时代)是一种颠覆，是一种颠覆，是一种颠覆，是一种颠覆。提摩太后书3:1-7成员makna和指标hakikat dekadensi道德yang dapat terjadi di era disrupsi。Terakhir kekristenan harus menjadi jawaban bagi keadaan manusia akhir jaman sebagai反映技术精神，Kristen untuk dapat mengcounter pengaruh dekadensi道德yang terjadi saat ini。西巴布精神，扬，迪达萨里，卡西达，克帕达，图汉，迪布达，丹，迪布达，丹，丹，丹，丹，丹，丹，丹，丹，丹，丹，丹，丹，安拉，拜，米，丹，达，克，丹，丹，丹，安拉，丹，迪帕达，丹，佩拉亚南，扬，迪布达，克帕达，克帕达，克帕达，克帕达，图汉。Terlebih mendasari kerhanian melalui membaca dan merenungkan firhan, serta menjadi radial terhadap ketaatan kepada kebenaran firhan, sehinga ada pertumbuhan man yang terus bertumbuh dan menghasilkan buah。
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Pub Date : 2023-04-30DOI: 10.58456/missiocristo.v6i1.44
Pika Idaman jernih hia, M. Hia
The two groups between Jews and Samaritans are not widely known by Christians in general. The relationship between these two camps has attracted the attention of many people, regarding Jesus' ministry to the Samaritan woman who said: "(Because the Jews did not associate with the Samaritans)" John 4:9. The author of John does not provide complete information regarding the conflict of these two groups, even though they are both God's chosen people. Then, another problem is that several times God made the Samaritans as an example for the Jews to emulate, but the promise of the coming of the Messiah always puts the Jews first. Therefore, the authors conducted qualitative research using literature/library studies. To find out the main reasons for the animosity of both sides so that these two groups of God's people do not get along with each other. Then does the horizontal conflict on both sides affect their status before Allah. Because the author concludes that between the two sides there is no tribe that is prioritized by the Lord Jesus. Abstrak Bahasa Indonesia Kedua kelompok antara Yahudi dengan Samaria tidak terlalu banyak diketahui oleh umat Kristen pada umumnya. Hubungan dari kedua kubu ini, telah menarik perhatian banyak orang, terkait pelayanan Yesus kepada perempuan Samaria yang mengatakan: “(Sebab orang Yahudi tidak bergaul dengan orang Samaria)” Yohanes 4:9. Penulis Yohanes tidak memberikan keterangan yang lengkap terkait konflik dari kedua kelompok ini, padahal mereka adalah sama-sama kaum pilihan Allah. Kemudian, persoalan yang lain adalah beberapa kali Tuhan menjadikan orang Samaria sebagai contoh bagi orang Yahudi untuk diteladani, tetapi janji kedatangan Mesias selalu mengutamakan orang Yahudi. Oleh sebab itu, penulis melakukan penelitian kualitatif dengan menggunakan studi literatur/ pustaka. Untuk mengetahui alasan utama permusuhan dari kedua belah pihak sehingga kedua kelompok umat Allah ini tidak saling bergaul. Kemudian apakah konflik horinzontal dikedua belah pihak mempengaruhi status mereka dihadapan Allah. Sebab penulis berkesimpulan bahwa diantara kedua belah pihak tidak ada suku yang lebih di utamakan oleh Tuhan Yesus.
一般来说，犹太人和撒玛利亚人这两个群体并不为基督徒所熟知。这两个阵营之间的关系吸引了许多人的注意，关于耶稣对撒玛利亚妇人的事工，她说:“(因为犹太人不与撒玛利亚人交往)”约翰9。约翰福音的作者没有提供关于这两个群体冲突的完整信息，尽管他们都是上帝的选民。然后，另一个问题是，上帝好几次让撒玛利亚人成为犹太人效仿的榜样，但弥赛亚降临的应许总是把犹太人放在第一位。因此，作者采用文献/图书馆研究的方法进行了定性研究。找出双方敌对的主要原因，使这两群神的子民无法相处。那么，双方的横向冲突会影响他们在真主面前的地位吗?因为作者得出结论，在双方之间没有一个部落是主耶稣优先考虑的。【摘要】印尼语，印尼语，印尼语，印尼语，印尼语，印尼语。Hubungan dari kedua kubu ini, telah menarik perhatian banyak orang, terkait pelayanan Yesus kepada perempuan Samaria yang mengatakan:“(Sebab orang Yahudi tidak bergaul dengan orang Samaria)”(约4:9)。Penulis Yohanes tikak memberikkan keterangan yang lengkap terkka konflik dari kedua kelompok ini, padahal mereka adalah sama-sama kaum pilihan Allah。Kemudian, persoalan lain adalah beberapa kali Tuhan menjadikan orang Samaria sebagai contoh orang Yahudi untuk diteladani, tetapi janji kedatangan Mesias selalu mengutamakan orang Yahudi。[3] [Oleh sebab itu, penulis melakukan penelitian kuititan][中文]。Untuk mengetahui alasan utama permusuhan dari kedua belah pihak sesinga kedua kelompok Untuk mengetahui alasan utama permusuhan dari kedua belah pihak sesinga kedua kelompok Untuk Allah ini datak salgol。Kemudian apakah konflik水平dikedua belah pihak mempengaruhi status mereka dihadapan安拉。Sebab penulis berkespusan bahwa diantara kedua belah pihak tidak ada suku yang lebih di utamakan oleh Tuhan Yesus。
{"title":"Studi Literatur Tentang Perseteruan Antara Yahudi Dengan Samaria Berdasarkan Informasi Yohanes 4:9","authors":"Pika Idaman jernih hia, M. Hia","doi":"10.58456/missiocristo.v6i1.44","DOIUrl":"https://doi.org/10.58456/missiocristo.v6i1.44","url":null,"abstract":"The two groups between Jews and Samaritans are not widely known by Christians in general. The relationship between these two camps has attracted the attention of many people, regarding Jesus' ministry to the Samaritan woman who said: \"(Because the Jews did not associate with the Samaritans)\" John 4:9. The author of John does not provide complete information regarding the conflict of these two groups, even though they are both God's chosen people. Then, another problem is that several times God made the Samaritans as an example for the Jews to emulate, but the promise of the coming of the Messiah always puts the Jews first. Therefore, the authors conducted qualitative research using literature/library studies. To find out the main reasons for the animosity of both sides so that these two groups of God's people do not get along with each other. Then does the horizontal conflict on both sides affect their status before Allah. Because the author concludes that between the two sides there is no tribe that is prioritized by the Lord Jesus.\u0000Abstrak Bahasa Indonesia\u0000Kedua kelompok antara Yahudi dengan Samaria tidak terlalu banyak diketahui oleh umat Kristen pada umumnya. Hubungan dari kedua kubu ini, telah menarik perhatian banyak orang, terkait pelayanan Yesus kepada perempuan Samaria yang mengatakan: “(Sebab orang Yahudi tidak bergaul dengan orang Samaria)” Yohanes 4:9. Penulis Yohanes tidak memberikan keterangan yang lengkap terkait konflik dari kedua kelompok ini, padahal mereka adalah sama-sama kaum pilihan Allah. Kemudian, persoalan yang lain adalah beberapa kali Tuhan menjadikan orang Samaria sebagai contoh bagi orang Yahudi untuk diteladani, tetapi janji kedatangan Mesias selalu mengutamakan orang Yahudi. Oleh sebab itu, penulis melakukan penelitian kualitatif dengan menggunakan studi literatur/ pustaka. Untuk mengetahui alasan utama permusuhan dari kedua belah pihak sehingga kedua kelompok umat Allah ini tidak saling bergaul. Kemudian apakah konflik horinzontal dikedua belah pihak mempengaruhi status mereka dihadapan Allah. Sebab penulis berkesimpulan bahwa diantara kedua belah pihak tidak ada suku yang lebih di utamakan oleh Tuhan Yesus.","PeriodicalId":106629,"journal":{"name":"Jurnal Missio Cristo","volume":"18 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2023-04-30","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"128200225","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2023-04-30DOI: 10.58456/missiocristo.v6i1.42
Andreas Joswanto, Elisua Hulu
A very important aspect of the Christian faith is the work of Christ through His resurrection. This event became a basic concept in Christian doctrine. The meaning of Christ's resurrection does not only concern the futurist aspect, but also the presentist aspect in the lives of believers. The event after the resurrection is the appearance of Jesus himself, in the text of the Gospel of John 21 it is the third time Jesus appeared to his disciples. The study of the text of the Gospel of John 21: 1-14 uses descriptive research through library data sources with the aim of finding the meaning of resurrection in life. The meaning of Christ's resurrection in life or the presentist aspect is understood in the challenges of life, both in physical and spiritual aspects. Resurrection is an event that will be experienced by humans in the future and a resurrection that refers to Jesus Christ is a resurrection that happened in the past (historical) or has already happened. The meaning of Christ's resurrection in life, does not only talk about aspects of the past, present as well as the future. Anxiety and impatience always make a person who is quick to deal with human logical thinking. The Resurrection of Christ is not only talking about the futurist aspect, but also the presentist aspect. ABSTRAK BAHASA INDONESIA Aspek yang sangat penting dalam iman Kristen adalah karya Kristus melalui kebangkitan-Nya. Peristiwa ini menjadi konsep dasar dalam doktrin kekristenan. Makna kebangkitan Kristus tidak hanya menyangkut aspek futuris, juga aspek presentis dalam kehidupan orang percaya. Peristiwa setelah kebangkitan adalah penampakkan diri Yesus, dalam teks Injil Yohanes 21 merupakan ketiga kalinya Yesus menampakkan diri kepada murid-murid-Nya. Kajian terhadap teks Injil Yohanes 21: 1-14 menggunakan penelitian deskriptif melalui sumber data pustaka dengan tujuan menemukan makna kebangkitan dalam kehidupan para murid. Pemaknaan kebangkitan Kristus dalam kehidupan atau aspek presentis dipahami dalam tantangan kehidupan, baik dalam aspek jasmani maupun rohani. Kebangkitan merupakan peristiwa yang akan dialami oleh manusia di masa mendatang (bersifat future) dan kebangkitan yang merujuk pada Yesus Kristus adalah kebangkitan yang terjadi masa lampau (bersifat historis) atau sudah terjadi. Makna kebangkitan Kristus dalam kehidupan, tidak hanya berbicara aspek masa lalu (past), masa kini (present) juga masa yang akan datang (future). Kekuatiran dan ketidaksabaran selalu menjadikan pribadi yang cepat menghadapi dengan cara berpikir logika manusia. Kebangkitan Kristus tidak hanya berbicara aspek futuris, namun juga aspek presentis.
基督教信仰的一个非常重要的方面是基督通过他的复活所做的工作。这一事件成为基督教教义的一个基本概念。基督复活的意义不仅关乎未来派，也关乎信徒生活中的现世派。复活后的事件是耶稣自己的出现，在约翰福音21章的文本中，这是耶稣第三次向他的门徒显现。约翰福音21:1-14的文本研究使用描述性研究通过图书馆的数据来源，目的是找到生命中复活的意义。基督复活在生命中的意义，或在当下的意义，是在生命的挑战中被理解的，无论是在身体上还是在精神上。复活是人类在未来将要经历的事件，而耶稣基督的复活是过去发生的(历史性的)或已经发生的复活。基督复活在生命中的意义，不只是谈论过去、现在以及未来的各个方面。焦虑和急躁总是使人无法迅速处理人类的逻辑思维。《基督的复活》不仅讲的是未来主义，也讲的是现在主义。[摘要]印尼语:阿斯佩克语:yang sangat penting dalam iman Kristen adalah karya。我的朋友，我的朋友，我的朋友，我的朋友。Makna kebangkitan Kristus tidak hanya menyangkut说的是未来，juga说的是dalam kehidupan orangperaya。这句话的意思是:“我的女儿，我的女儿，我的女儿，我的女儿，我的女儿。中国农业科学学报，21:1-14，孟古那肯，孟古那肯，孟古那肯，孟丘那肯，孟丘那肯，孟丘那肯，孟丘那肯，孟丘那肯，孟丘那肯，孟丘那肯，孟丘那肯，孟丘那肯。Pemaknaan kebangkitan Kristus dalam kehidupan atau aspe介绍dipahami dalam tantangan kehidupan, baik dalam aspek jasmani maupun rohani。Kebangkitan merupakan peristiwa yang akan dialami oleh manusia di masa mendatang(大学未来)dan Kebangkitan yang merujuk paada Yesus Kristus adalah Kebangkitan yang terjadi masa lampau(大学历史)atau sudah terjadi。Makna kebangkitan Kristus dalam kehidupan, tidak hanya berbicara aspek masa lalu(过去)，masa kini(现在)juga masa yang akan datang(未来)。【中文译文】【中文译文】【中文译文】【中文译文】Kebangkitan Kristus tidak hanya berbicara说未来，namun juga说现在。
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Pub Date : 2023-04-30DOI: 10.58456/missiocristo.v6i1.40
Harman Ziduhu Laia
One of the textual problems in Colossians 1:7 concerns whether the Apostle Paul as the original writer of the letter to the Colossians wrote the variant ὑμῶν (you/your) or the variant ἡμῶν (us/our) in the clauses ὅς ἐστιν πιστὸς ὑπὲρ [ὑμῶν or ἡμῶν?] διάκονος τοῦ Χριστοῦ. Scholars have defended both variants. Textual analysis of external evidence considerations suggests that the ἡμῶν (us/our) reading variant has earlier and more authoritative witnesses. On the other hand, internal evidence analysis, namely from context, structural, and exegetical considerations, support the ἡμῶν (us/our) reading variant and does not allow for the possibility of the ὑμῶν (you/your) reading variant being the original. Thus, the transmission of ἡμῶν to ὑμῶν may be due to a homoioarcton error and harmonization correction. So the original clause is ὅς ἐστιν πιστὸς ὑπὲρ ἡμῶν διάκονος τοῦ Χριστοῦ (who is a faithful minister of Christ on our/us behalf), emphasizing that Epaphras was Paul and Timothy's representative in serving the Colossians. ABSTRAK BAHASA INDONESIA Salah satu persoalan tekstual dalam Kolose 1:7 adalah mengenai apakah rasul Paulus sebagai penulis asli surat Kolose menulis varian ὑμῶν (kalian) atau varian ἡμῶν (kami) dalam klausa ὅς ἐστιν πιστὸς ὑπὲρ [ὑμῶν atau ἡμῶν?] διάκονος τοῦ Χριστοῦ. Masing-masing para sarjana telah mempertahankan kedua varian itu. Kritik tekstual dari pertimbangan bukti eksternal menunjukkan bahwa varian bacaan ἡμῶν (kami) memiliki saksi yang lebih awal dan otoritatif. Di sisi lain, analisis bukti internal, yakni dari pertimbangan konteks, struktural, dan eksegetikal mendukung varian bacaan ἡμῶν (kami), dan tidak memungkinkan varian bacaan ὑμῶν (kalian) sebagai asli. Jadi, dimungkinkan bahwa transmisi ἡμῶν ke ὑμῶν disebabkan oleh kesalahan homoioarcton dan koreksi harmonisasi. Jadi klausa aslinya adalah ὅς ἐστιν πιστὸς ὑπὲρ ἡμῶν διάκονος τοῦ Χριστοῦ (yang demi kami adalah pelayan Kristus yang setia), dengan penekanan bahwa Epafras adalah perwakilan Paulus dan Timotius dalam melayani jemaat di Kolose.
歌罗西书1:7的一个文本问题是，使徒保罗作为歌罗西书的原作者，在以下几句中，是用变型的“你”(you/your)，还是用变型的“us/our”(us/our)来表达:ς ν στιν πιστ ο ς ς π ν ρ [ο μ ν ν or ς μ ν ν?δι ο κο ος το ο Χριστο ο。学者们对这两种变体都进行了辩护。外部证据的文本分析表明，“us/our”的读法变体有更早、更权威的证据。另一方面，内部证据分析，即从上下文，结构和训诂的考虑，支持“us/our”的阅读变体，不允许“you/your”的阅读变体是原文的可能性。因此，从ν到ν的传输可能是由于同色子误差和调和校正。所以原来的分句是:ος στιν πισ το ς ο ο ος τ κο ο ος το ο ο ος Χριστο ο(代表我们为基督作忠心的传道人)，强调以巴弗是保罗和提摩太服事歌罗西人的代表。【中文摘要】印尼语:adalah satu persoalan tekstual dalam Kolose 1:7 adalah mengenai apakah rasul Paulus sebagai penulis asli surat Kolose menulis varian ν μ ν ν (kali) atau varian ν μ ν ν (kami) dalam klausa ς στιν πιστ ο ςδι ο κο ος το ο Χριστο ο。Masing-masing para sarjana telah memberpertahankan kedua varian itu。ktik tekstual dari pertimbangan bukti eksternal menunjukkan bahwa varian bacaan ς μ ν ν (kami) memiliki saksi yang lebih awal和otoritatif。Di sisi lain，分析bukti内部，yakni dari pertimbangan konteks，结构，dan eksegetikal mendukung varian bacaan ν μ ν (kami)， dan tidak memungkinkan varian bacaan ν (kali) sebagai asli。Jadi, dimungkinkan bahwa传输ν μ μ ν ke ν ν disebabkan oleh kesalahan homoioarcton dan koreksi harmonisasi。Jadi klausa aslinya adalah ος στιν πιστ ι ς τι ρ κονο ος τι ρ ο μ ν νο ος το ο Χριστο ς (yang demi kami adalah pelayan Kristus yang setia)， dengan penekanan bahwa Epafras adalah perwakilan Paulus dan Timotius dalam melayani jemaat di Kolose。
{"title":"Analisis Tekstual Kata ‘Kalian’ (ὑμῶν) atau ‘KAMI’ (ἡμῶν) Dalam Kolose 1:7","authors":"Harman Ziduhu Laia","doi":"10.58456/missiocristo.v6i1.40","DOIUrl":"https://doi.org/10.58456/missiocristo.v6i1.40","url":null,"abstract":"One of the textual problems in Colossians 1:7 concerns whether the Apostle Paul as the original writer of the letter to the Colossians wrote the variant ὑμῶν (you/your) or the variant ἡμῶν (us/our) in the clauses ὅς ἐστιν πιστὸς ὑπὲρ [ὑμῶν or ἡμῶν?] διάκονος τοῦ Χριστοῦ. Scholars have defended both variants. Textual analysis of external evidence considerations suggests that the ἡμῶν (us/our) reading variant has earlier and more authoritative witnesses. On the other hand, internal evidence analysis, namely from context, structural, and exegetical considerations, support the ἡμῶν (us/our) reading variant and does not allow for the possibility of the ὑμῶν (you/your) reading variant being the original. Thus, the transmission of ἡμῶν to ὑμῶν may be due to a homoioarcton error and harmonization correction. So the original clause is ὅς ἐστιν πιστὸς ὑπὲρ ἡμῶν διάκονος τοῦ Χριστοῦ (who is a faithful minister of Christ on our/us behalf), emphasizing that Epaphras was Paul and Timothy's representative in serving the Colossians.\u0000ABSTRAK BAHASA INDONESIA\u0000Salah satu persoalan tekstual dalam Kolose 1:7 adalah mengenai apakah rasul Paulus sebagai penulis asli surat Kolose menulis varian ὑμῶν (kalian) atau varian ἡμῶν (kami) dalam klausa ὅς ἐστιν πιστὸς ὑπὲρ [ὑμῶν atau ἡμῶν?] διάκονος τοῦ Χριστοῦ. Masing-masing para sarjana telah mempertahankan kedua varian itu. Kritik tekstual dari pertimbangan bukti eksternal menunjukkan bahwa varian bacaan ἡμῶν (kami) memiliki saksi yang lebih awal dan otoritatif. Di sisi lain, analisis bukti internal, yakni dari pertimbangan konteks, struktural, dan eksegetikal mendukung varian bacaan ἡμῶν (kami), dan tidak memungkinkan varian bacaan ὑμῶν (kalian) sebagai asli. Jadi, dimungkinkan bahwa transmisi ἡμῶν ke ὑμῶν disebabkan oleh kesalahan homoioarcton dan koreksi harmonisasi. Jadi klausa aslinya adalah ὅς ἐστιν πιστὸς ὑπὲρ ἡμῶν διάκονος τοῦ Χριστοῦ (yang demi kami adalah pelayan Kristus yang setia), dengan penekanan bahwa Epafras adalah perwakilan Paulus dan Timotius dalam melayani jemaat di Kolose.","PeriodicalId":106629,"journal":{"name":"Jurnal Missio Cristo","volume":"63 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2023-04-30","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"114774266","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Abstract: The main problem in leadership, the lack of understanding how to lead, so when the leader is not ready to lead, for that in this paper will be discussed how to understand the style & model of leadership is right, so as to understand lead the situation and condition context. The emphasis of this article, on the Model & style of leadership in the present. In the lead of each person has a tendency to have a particular model, there are four models, namely: Catalisator, Commander, Thruster & Hermit, every leader takes one of style, but can combine one or two styles, but certainly every leader has one dominant of the four existing styles. In addition there are for styles, there are still other factors that affect leadership within a person in leadership in the present, Situational leadership style, where a leader is able & sangup to see the condition of the organization he leads, as well as the people he leads, so as to manage with & manage both well.
{"title":"Model dan Gaya Kepemimpinan Masa Kini","authors":"Wasis Suseno","doi":"10.58456/jmc.v4i1.13","DOIUrl":"https://doi.org/10.58456/jmc.v4i1.13","url":null,"abstract":"Abstract: The main problem in leadership, the lack of understanding how to lead, so when the leader is not ready to lead, for that in this paper will be discussed how to understand the style & model of leadership is right, so as to understand lead the situation and condition context. The emphasis of this article, on the Model & style of leadership in the present. In the lead of each person has a tendency to have a particular model, there are four models, namely: Catalisator, Commander, Thruster & Hermit, every leader takes one of style, but can combine one or two styles, but certainly every leader has one dominant of the four existing styles. In addition there are for styles, there are still other factors that affect leadership within a person in leadership in the present, Situational leadership style, where a leader is able & sangup to see the condition of the organization he leads, as well as the people he leads, so as to manage with & manage both well.","PeriodicalId":106629,"journal":{"name":"Jurnal Missio Cristo","volume":"37 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2022-11-24","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"115447555","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Abstract: Church is an institution that is established by God in the world with a purpose, that the church does its duty. But in reality, a lot of churches are not functioning as church anymore, because they are trapped with many activities that have no connection with the duty of the church itself. The duty of the church is ignored, but some activities that look like the duty are many. This article contains of the contemporary church’s problems, designed with a purpose to bring the identity of the church, so that the church goes back to its function. Church is sent by God to the world with a purpose as the instrument of God’s mission, so the church, its function and activities must return to the original calling of the church.
{"title":"Peran Gereja dalam Misi","authors":"Mintoni Asmo Tobing","doi":"10.58456/jmc.v2i1.4","DOIUrl":"https://doi.org/10.58456/jmc.v2i1.4","url":null,"abstract":"Abstract: Church is an institution that is established by God in the world with a purpose, that the church does its duty. But in reality, a lot of churches are not functioning as church anymore, because they are trapped with many activities that have no connection with the duty of the church itself. The duty of the church is ignored, but some activities that look like the duty are many. This article contains of the contemporary church’s problems, designed with a purpose to bring the identity of the church, so that the church goes back to its function. Church is sent by God to the world with a purpose as the instrument of God’s mission, so the church, its function and activities must return to the original calling of the church.","PeriodicalId":106629,"journal":{"name":"Jurnal Missio Cristo","volume":"77 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2022-11-24","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"129327427","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Abstrak: Tujuan tertinggi dari misi Allah yang membawa shalom itu adalah “kerajaan Allah” atau pemerintahan Allah (The Kingdom of God) yang membawa kemuliaan bagi nama-Nya (Rm. 11:36; 1 Taw. 16:24-29), yang merupakan fokus utama dari karya dan penyataan diriNya. Gereja ada oleh misi Allah, maka misi dengan sendirinya adalah wujud dan tugas serta tanggung jawab utama dari gereja. Pekerjaan gereja/misi terfokus kepada menjadi alat keselamatan dari Allah yang membawa restorasi di dalam diri setiap orang. Karena itu, tugas misi merupakan kewajiban, di mana pekerjaan misi seharusnya mengalir keluar dengan dinamika yang bersumber dari sifat gereja. dengan kata lain, gereja itu sendiri memiliki sifatsifat misi di mana gereja yang missioner harus mewujudkan sifat-sifat misi dalam kehidupanya. Sebagai agen misi Allah gereja bertanggung jawab terhadap penginjilan kepada orang-orang yang belum mengenal Kristus dan percaya kepada Kristus.
{"title":"Gereja yang Misioner menurut Kisah Para Rasul 11: 36 – 39","authors":"Theo Andre Yonathan","doi":"10.58456/jmc.v4i2.17","DOIUrl":"https://doi.org/10.58456/jmc.v4i2.17","url":null,"abstract":"Abstrak: Tujuan tertinggi dari misi Allah yang membawa shalom itu adalah “kerajaan Allah” atau pemerintahan Allah (The Kingdom of God) yang membawa kemuliaan bagi nama-Nya (Rm. 11:36; 1 Taw. 16:24-29), yang merupakan fokus utama dari karya dan penyataan diriNya. Gereja ada oleh misi Allah, maka misi dengan sendirinya adalah wujud dan tugas serta tanggung jawab utama dari gereja. Pekerjaan gereja/misi terfokus kepada menjadi alat keselamatan dari Allah yang membawa restorasi di dalam diri setiap orang. Karena itu, tugas misi merupakan kewajiban, di mana pekerjaan misi seharusnya mengalir keluar dengan dinamika yang bersumber dari sifat gereja. dengan kata lain, gereja itu sendiri memiliki sifatsifat misi di mana gereja yang missioner harus mewujudkan sifat-sifat misi dalam kehidupanya. Sebagai agen misi Allah gereja bertanggung jawab terhadap penginjilan kepada orang-orang yang belum mengenal Kristus dan percaya kepada Kristus. ","PeriodicalId":106629,"journal":{"name":"Jurnal Missio Cristo","volume":"67 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2022-11-24","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"134515184","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Abstract: Pastoral counselling is an activity done by a pastor in giving advice, comforting, and strengthening the member of his/ her local church. One of the debateable topic that can or cannot be used in a pastoral counselling is hypnotherapy. Hypnotherapy is the application of hypnosis in healing the mental and physical problems (psychosomatic). This article explains whether hypnotherapy can be used or can’t be used in pastoral counselling and the reasons behind. The debates of the usage of hypnotherapy in a pastoral counselling can be solved by explaining hypnotherapy based on psychological concept and based on the Word of God. Based on psychological approach, hypnotherapy does not use a scientific method, because hypnotherapy cannot be tested empirically. In the other side, counselee cannot differentiate between the right memory and fantasy or suggested detail. Besides that, a counsellee cannot feel the attention, love, and empathy from the counsellor. In hypnotherapy, counsellee also has no power in rejecting things that are done by the counsellor, nor the suggestions given by the counsellor. Based on the Word of God, the unconsciousness, which is the basic theory of hypnotherapy is the veil of Sigmund Freud to hide his involvement with occultism, which is contrary to the Word of God. Hypnotherapy also cannot solve the root of human’s problem, which is sin. The problem solving of sin is only can be done by the consciousness from someone of his/ her sin and the need of salvation only in Jesus Christ. In the other part, hyonotherapy cannotbring counsellee to have a Christlikeness changing, because the changing of becoming Christlike is done by the Holy Spirit through the reading, contemplating, and applicating of God’s Word in counsellee’s life
{"title":"Analisa Kritis Penggunaan Hipnoterapi dalam Konseling Pastoral","authors":"Nicko Hosea Layantara","doi":"10.58456/jmc.v4i1.12","DOIUrl":"https://doi.org/10.58456/jmc.v4i1.12","url":null,"abstract":"Abstract: Pastoral counselling is an activity done by a pastor in giving advice, comforting, and strengthening the member of his/ her local church. One of the debateable topic that can or cannot be used in a pastoral counselling is hypnotherapy. Hypnotherapy is the application of hypnosis in healing the mental and physical problems (psychosomatic). This article explains whether hypnotherapy can be used or can’t be used in pastoral counselling and the reasons behind. The debates of the usage of hypnotherapy in a pastoral counselling can be solved by explaining hypnotherapy based on psychological concept and based on the Word of God. Based on psychological approach, hypnotherapy does not use a scientific method, because hypnotherapy cannot be tested empirically. In the other side, counselee cannot differentiate between the right memory and fantasy or suggested detail. Besides that, a counsellee cannot feel the attention, love, and empathy from the counsellor. In hypnotherapy, counsellee also has no power in rejecting things that are done by the counsellor, nor the suggestions given by the counsellor. Based on the Word of God, the unconsciousness, which is the basic theory of hypnotherapy is the veil of Sigmund Freud to hide his involvement with occultism, which is contrary to the Word of God. Hypnotherapy also cannot solve the root of human’s problem, which is sin. The problem solving of sin is only can be done by the consciousness from someone of his/ her sin and the need of salvation only in Jesus Christ. In the other part, hyonotherapy cannotbring counsellee to have a Christlikeness changing, because the changing of becoming Christlike is done by the Holy Spirit through the reading, contemplating, and applicating of God’s Word in counsellee’s life","PeriodicalId":106629,"journal":{"name":"Jurnal Missio Cristo","volume":"52 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2022-11-24","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"133717454","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Abstract: No religion could ever deny the fact that there is an element of religious plurality and its influences in a plural society. Each religion possesses a claim on the finality or uniqueness of the Lord they worship and believe in. Among the Christians living in a Christian majority society, the topic of "the finality of Christ and Christianity" is no of an interest to them. This is because they are living in a "safe zone". However, where they are a minority in a society such topic is taboo and they are prohibited to talk about it for fear of "intimidation" from the majority. This article is written with the view of putting forwards four arguments on the claim of "the finality of Christianity". These are namely psychological, theological, missiological, and historical. These arguments give some implications to strengthen the faith of Christians and thereby to cause them to be more passionate in loving their God and neighbours.
{"title":"Finalitas Kekristenan dan Argumentasinya yang Final","authors":"Stevri Indra Lumintang","doi":"10.58456/jmc.v2i1.1","DOIUrl":"https://doi.org/10.58456/jmc.v2i1.1","url":null,"abstract":"Abstract: No religion could ever deny the fact that there is an element of religious plurality and its influences in a plural society. Each religion possesses a claim on the finality or uniqueness of the Lord they worship and believe in. Among the Christians living in a Christian majority society, the topic of \"the finality of Christ and Christianity\" is no of an interest to them. This is because they are living in a \"safe zone\". However, where they are a minority in a society such topic is taboo and they are prohibited to talk about it for fear of \"intimidation\" from the majority. This article is written with the view of putting forwards four arguments on the claim of \"the finality of Christianity\". These are namely psychological, theological, missiological, and historical. These arguments give some implications to strengthen the faith of Christians and thereby to cause them to be more passionate in loving their God and neighbours.","PeriodicalId":106629,"journal":{"name":"Jurnal Missio Cristo","volume":"28 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2022-11-24","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"123922112","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
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