scholarly journals Doświadczenie kuszenia Jezusa na pustyni szkołą chrześcijańskiego doskonalenia na podstawie komentarza św. Ambrożego do Ewangelii według św. Łukasza

Vox Patrum ◽  
2013 ◽  
Vol 59 ◽  
pp. 179-196
Author(s):  
Jerzy Pałucki
Keyword(s):  
Jesus Christ ◽  
Eternal Life ◽  
The World ◽  
The Cross ◽  
Community Church ◽  
The Way

Man, as Ambrose teaches, should be constantly aware that he is put to the temptation which is experience inherent in freedom, because without temptation, there is no freedom. Jesus chooses knowingly and willingly, despite temptation, folly and weakness arising from the sign of the Cross (cf. 1Cor 1: 23-25). He takes the side of extreme obedience to the Father, and He does so as a man – with all the consequence of human weakness, fear of dying and suffering. He says no’ to Satan – to be a man with a man – to the very end. After the temptation in the desert devil leaves him, but by the time (cf. Lk 4: 13), and he waits for the next conve­nient moment to tempt Jesus. Ambrose encourages all those who are involved in fighting against the temptations of Satan, because Jesus Christ has overcome the world and opened the door to eternal life for everyone – through the community. Church – communion is the way of human victory over Satan, the prince of this world.

Teilhard De Chardin's Spirituality of the Cross

Horizons ◽  
1976 ◽  
Vol 3 (1) ◽  
pp. 1-15
Author(s):  
Robert Faricy
Keyword(s):  
Jesus Christ ◽  
Theology Of The Cross ◽  
Christian Life ◽  
Dead End ◽  
Spiritual Theology ◽  
The World ◽  
Pierre Teilhard De Chardin ◽  
The Cross

AbstractThis article studies the spiritual theology of the cross in the writings of Pierre Teilhard de Chardin. In Teilhard's books and articles the accent falls on the cross as a symbol of progress. The cross stands for Jesus' positive act of saving the world through his death; it represents, too, Christian life as a sharing in the cross of Jesus through the labor and pain of human progress. In his spiritual notes, however, Teilhard takes a different perspective. His own meditations on the cross center not on the cross as a positive symbol of personal and collective progress through struggle, but rather on death as the ultimate fragmentation, and as an apparent dead end that is the final passage to Jesus Christ.

scholarly journals The problem of theodicy and the theology of the cross

2007 ◽  
Vol 41 (2) ◽  
Author(s):  
N. Vorster
Keyword(s):  
Theoretical Approach ◽  
Theoretical Framework ◽  
Human Experience ◽  
Theology Of The Cross ◽  
Theoretical Argument ◽  
The World ◽  
Christian Understanding ◽  
The Cross ◽  
Point Of Departure ◽  
The Way

Theodicy is the attempt to justify God’s righteousness and goodness amidst the experience of evil and suffering in the world. This article discusses Karl Barth’s Christological and Jürgen Moltmann’s eschatological approach to the problem of theodicy. The central theoretical argument is that the problem of theodicy poses a major hermeneutical challenge to Christianity that needs to be addressed, since it has implications for the way in which theology defines itself. Questions that arise are: What are the boundaries of theology? What are the grounds on which the question of theodicy must be asked? Is the Christian understanding of God’s omnipotence truly Scriptural? The modern formulation of theodicy finds its origin in the Enlighten- ment that approaches the problem from a theoretical framework based on human experience. This theoretical approach leads, however, to further logical inconsistencies. Theology must rather approach the problem in the same way as Scripture does, by taking the cross, resurrection and parousia of Christ as point of departure. The cross and resurrection are a sign that suffering is not part of God’s plan and at the same time an affirmation of God’s victory over suffering and evil.

'Mission In Christ's Way': The Way of Which Christ?

Exchange ◽  
2006 ◽  
Vol 35 (3) ◽  
pp. 270-277
Author(s):  
Gnana Robinson
Keyword(s):  
International Economic ◽  
Jesus Christ ◽  
Local Churches ◽  
Power Struggle ◽  
The Poor ◽  
The World ◽  
The Face ◽  
The Rich ◽  
Different Parts ◽  
The Way

AbstractAll Churches and Missionary Movements in different parts of the world assert without hesitation that in all that they do, they follow the way of Jesus Christ. But the gross injustice in international economic dealings promoted by the so-called 'Christian Nations' in the world and the consequent widening of the gap between the rich and the poor in the world, the discrimination of people on the basis of creed, class, race and colour practised by many Christians and the power-struggle and corruption found in many local churches make the world wonder, the way of which Christ these Christians follow! The image of the Biblical Jesus is that of the Servant-leader, crowned with thorns, who emptied himself of all worldly riches, pomp and power and laid down his life as a ransom for many. Since the time of Emperor Constantine, this thorn-crowned servant Jesus is turned into a gold-crowned King, an anti-Christ with the face of 'Mammon', the idol of riches and power. Since one cannot worship God and Mammon at the same time, it is mandatory on the part of us all faithful Christians, to introspect ourselves and decide, the way of which Christ we want to follow.

The Future of Mission in the World Council of Churches: The Dialogue between Lesslie Newbigin and Konrad Raiser

2004 ◽  
Vol 21 (1) ◽  
pp. 97-111
Author(s):  
Michael Goheen
Keyword(s):  
Jesus Christ ◽  
Holy Spirit ◽  
World Council Of Churches ◽  
The World ◽  
The Future ◽  
The Holy Spirit ◽  
World Council ◽  
The Cross ◽  
General Secretary

AbstractIn this article, Michael W. Goheen summarizes and evaluates a debate between ecumenical pioneer Lesslie Newbigin and former WCC general secretary Konrad Raiser. Raiser exemplifies a trinitarian approach to ecumenism and mission that recognizes the universal presence of the Holy Spirit among all peoples and religions, and so would cease to have a Christocentric focus. For Newbigin, while a trinitarian approach to ecumenism and mission is of paramount importance, an abandonment of the centrality and universality of Jesus Christ is something that cannot be abandoned. In the end, says Goheen, the differences between Raiser and Newbigin are differences revolving around the meaning of Jesus Christ and his atoning work on the cross.

A Close Look into an Immigrant Workers' Church in Beijing

2009 ◽  
Vol 12 (4) ◽  
pp. 91-98 ◽  
Author(s):  
Qi Liu
Keyword(s):  
Participant Observation ◽  
Religious Tradition ◽  
Eternal Life ◽  
Immigrant Workers ◽  
House Church ◽  
Republic Of China ◽  
House Churches ◽  
The World ◽  
Inner Strength ◽  
The Way

Christianity, although a worldwide religious tradition, is counted as a minority in the People's Republic of China (PRC), both by the Christians themselves and by non-believers. "House churches" in the PRC, being illegal and thus underground, are the "minority in a minority." Based on two years of participant-observation, I give a description of the beliefs and rituals of an immigrant workers' Protestant house church system in Beijing. Belief in the Christian God's ability to provide relief from suffering by performing earthly miracles and by bringing the faithful to eternal life in heaven are the main attractions drawing people to the house churches. I argue that the way the believers value and emphasize miracles performed by the Christian God is derived primarily from an orientation found in the Chinese popular religious tradition. Additionally, glorification of suffering in Christianity gives the believers inner strength to face the trials of the world.

scholarly journals “Hopeful Gradualness” and Ecclesial Mission

Lumen et Vita ◽  
2015 ◽  
Vol 5 ◽  
Author(s):  
Lucas Briola
Keyword(s):  
Jesus Christ ◽  
Precise Meaning ◽  
Humanae Vitae ◽  
The Family ◽  
The World ◽  
The Law ◽  
The Cross ◽  
The Church

On October 13, 2014, the remarkable midterm Relatio post Disceptationem of the 2014 Synod on the Family invoked the legge di gradualità on four occasions. This “law of gradualness” would later be dropped from the final Relatio Synodi, though inarguably its vestiges remained. Simultaneously the locus of disappointment, apprehension, and excitement, the term’s precise meaning remained and continues to remain unclear. Taking the principle to be what Ladislas Orsy would term a “seminal locution” and thus in need of further explication, this paper will examine the law of gradualness through a diachronic lens. It will trace the term’s evolution from its initial emergence around Humanae vitae during the late 1960s and early 1970s, to its reserved acceptance into ecclesiastical parlance in the 1980 Synod on the Family and Familiaris Consortio, to its unique use this past October at the 2014 Synod. It is the contention of this paper that the 2014 Synod marked a new expansion of the term, away from its previously primary, if not exclusive, contentious identification with Humanae vitae. Though maintaining many of its previous connotations, seen in light of Francis’s papacy, the law of gradualness has become fundamentally a foundation and spirituality for the church’s mission to the world. Reflecting God’s own pedagogy revealed most clearly in Jesus Christ, the law of gradualness requires an ecclesial lens of hope. It is a hope that a merciful and authentic encounter with people where they actually are can prompt genuine conversion and growth. The church, as sacrament, is dauntingly tasked to imitate this divine logic that balances the acceptance of the Incarnation with the demands of the Cross. Ultimately then, applying gradualness to the church’s own pilgrim life, this is an eschatological hope that likewise stimulates ongoing ecclesial conversion and so enables authentic growth, accompaniment, dialogue, and mission.

scholarly journals Kundera’s Struggle With Kitsch – on The Unbearable Lightness of Being Once Aga

2019 ◽  
Vol ENGLISH EDITION (1) ◽  
pp. 87-98
Author(s):  
Aleksandra Hudymač
Keyword(s):  
Film Adaptations ◽  
Human Being ◽  
Human Beings ◽  
The World ◽  
The Cross ◽  
Popular Novel ◽  
The Way

This paper deals with the Kundera’s most popular novel as a passionate dialogue with kitsch. The Unbearable Lightness of Being is based on the antinomy of lightness and heaviness, as well as kitsch and individuality. The narrator treats his characters as the experimental self and confronts them with the reality created on the cross-scheme of the aforementioned keywords. Kundera interprets the phenomenon of kitsch as a tool to create a totalitarian reality and enslave human beings, but also as something, that can be recognized and domesticated, and then comprises an inalienable part of a human being and its relation to the world. The essay also deals with the Kundera’s famous aversion to adapting his novels for film. He forbade any further film adaptations of his work, having disliked the way The Unbearable Lightness of Being was adapted by Philip Kaufman in 1988

A Wisdom for Anglican Life: Lambeth 1998 to Lambeth 2008 and Beyond

2006 ◽  
Vol 4 (2) ◽  
pp. 137-156
Author(s):  
David F. Ford
Keyword(s):  
Annual Meeting ◽  
Jesus Christ ◽  
First Century ◽  
Keynote Paper ◽  
The World ◽  
The Cross ◽  
Love Of God ◽  
Twenty First Century ◽  
The Church

ABSTRACTThis keynote paper was delivered at the Society for the Study of Anglicanism which gathered at the AAR Annual Meeting in Philadelphia in November 2005. On the basis of many years of observation and participation in the life of the Anglican Communion, I attempt to offer in this article a ‘Wisdom for Anglican Life’ — a wisdom which takes seriously the unity and koinonia of the Church as rooted in the cross of Jesus Christ and the love of God. Such wisdom is rooted in the faithful worship of the Church but also engages seriously with the struggles of the world. It counsels gentleness, kindness, forgiveness and above all patience in matters of dispute, and embraces the thoughtful but rigorous communal study of Scripture. This article ultimately suggests that a pressing task facing the Communion today is to learn afresh how to be Anglican Christians in the twenty-first century.

scholarly journals Konsep Penginjilan Dalam Kisah Para Rasul 18:9-10 Sebagai Upaya Revitalisasi Penginjilan

2020 ◽  
Vol 6 (2) ◽  
pp. 153-171
Author(s):  
Aris Elisa Tembay
Keyword(s):  
Jesus Christ ◽  
Good News ◽  
Eternal Life ◽  
Missionary Work ◽  
God's Love ◽  
The World ◽  
The Future ◽  
The Gift ◽  
God's Mission ◽  
The Church

Salah satu tugas gereja dan orang percaya adalah pekerjaan misi. Misi adalah semua kegiatan yang bertujuan untuk mengabarkan kematian dan kebangkitan Yesus Kristus sebagai pengorbanan untuk penebusan dosa manusia serta jaminan hidup yang kekal dalam nama-Nya. Jadi pekerjaan misi adalah Pengabaran Injil/penginjilan.Selanjutnya gereja bukan hanya mempunyai misi, tetapi seluruh kehidupan gereja itu adalah misi. Tugas memberitakan Injil adalah tugas setiap orang percaya. Gereja yang kuat dan bersinar adalah gereja yang bersedia pergi memberitakan kasih Allah kepada dunia, sehingga dunia mengalami kasih Allah. Sehingga masa depan dunia ada ditangan gereja. Gereja haruslah memiliki hati Allah. Tugas gereja memuridkan dan mengutus para murid untuk melaksanakan Mandat Agung Kristus. Maka, memberitakan kabar baik segala perbuatan dan karya Allah adalah tugas semua orang yang telah menerima anugerah keselamatan. Benih Injil haruslah terpancar dari semua aspek kehidupan orang percaya. Gereja yang kuat dan bertumbuh adalah gereja yang terlibat dalam pelaksanaan misi Allah bagi dunia. One of the tasks of the church and believers is missionary work. Mission is all activities aimed at proclaiming the death and resurrection of Jesus Christ as a sacrifice for the atonement of human sins and the guarantee of eternal life in His name. So missionary work is evangelism / evangelism. Furthermore, the church does not only have a mission, but the whole life of the church is a mission. The task of preaching the gospel is the duty of every believer. A strong and shining church is a church that is willing to go to preach God's love to the world, so that the world experiences God's love. So that the future of the world is in the hands of the church. The church must have the heart of God. The task of the church is to make disciples and send disciples to carry out the Great Mandate of Christ. So, to preach the good news of all the deeds and works of God is the duty of all those who have received the gift of salvation. The seeds of the gospel must be emanated from all aspects of a believer's life. A strong and growing church is a church that is involved in carrying out God's mission for the world.

scholarly journals Jesus Christ as the Final Scapegoat: Mobilizing Nonviolent Movements for Change

2018 ◽  
Vol 10 (2) ◽  
pp. 230-237
Author(s):  
Craig L. Nessan
Keyword(s):  
Social Justice ◽  
Jesus Christ ◽  
Active Participation ◽  
Human Beings ◽  
Innocent Victim ◽  
The People ◽  
Nonviolent Resistance ◽  
The World ◽  
Theological Foundation ◽  
The Cross

Abstract We live in an age of endemic violence. Violence is fed by the binary categories through which human beings interpret the world, leading to the phenomenon of scapegoating violence. Jesus died to be the final scapegoat. Spirals of fear singled out Jesus to be the scapegoat for the anxieties and animosities of the people in his time. René Girard discovered in the Christian Gospels a truthful narrative that did not mask or disguise scapegoating for what it is: the elimination of the innocent victim(s). Christians dare to claim that Jesus died to end all scapegoating. This nonviolent interpretation of the cross of Jesus Christ serves as the theological foundation for active participation by Christians in movements for organized nonviolent resistance as a means of achieving social justice. This foundation is urgently needed in a world of spiraling violence and war making.

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