Jaminan Keselamatan Dalam Injil Yohanes 10:28-29 Dan Implikasinya Bagi Pengajar Pendidikan Agama Kristen

The doctrine of salvation (soteriology) is one of the most important doctrines in Christianity. The doctrine of soteriology needs to be understood and understood properly and correctly, so as not to lead to misleading interpretations. One of the interesting verses to discuss in the doctrine of soteriology is the assurance of salvation in the Gospel of John 10: 28-29. For this reason, in this article, the author will analyze the Gospel of John 10: 28-29 in order to provide a soteriological understanding that is in accordance with the truths contained in the text. The result of the analysis of this article is that Jesus guarantees the salvation of believers so that they do not perish forever, and God the Father also guarantees this salvation. Therefore, believers will receive the power of the Holy Spirit so that they can practice every truth that God wants in their lives. Thus, every believer can have a correct understanding of the assurance of his safety. This needs to be a concern for Christian educators, whether they teach in families, schools, or churches. Doktrin keselamatan (soteriologi) adalah salah satu doktrin yang sangat penting di dalam Kekristenan. Doktrin soteriologi perlu untuk dapat dimengerti dan dipahami dengan baik dan benar, agar tidak menimbulkan penafsiran yang menyesatkan. Salah satu ayat yang cukup menarik untuk dibahas dalam doktrin soteriologi adalah mengenai jaminan keselamatan dalam Injil Yohanes 10:28-29. Untuk itu, dalam artikel ini, penulis akan menganalisis Injil Yohanes 10:28-29 agar dapat memberikan pemahaman soteriologi yang sesuai dengan kebenaran yang ada di dalam nats tersebut. Hasil dari analisis artikel ini ialah, Yesus memberikan jaminan keselamatan bagi orang-orang percaya agar tidak binasa sampai selama-lamanya, dan Allah Bapa juga ikut menjamin keselamatan tersebut. Oleh sebab itu, orang-orang percaya akan menerima kuasa Roh Kudus sehingga mereka dapat melakukan setiap kebenaran yang dikehendaki Allah di dalam kehidupannya. Dengan demikian, agar setiap orang percaya dapat memiliki pemahaman yang benar mengenai jaminan keselamatannya. Hal ini perlu menjadi perhatian bagi para pendidik Kristen, baik yang mengajar di keluarga, sekolah, maupun gereja.

Guds børn og Fadervor (II)

In the baptismal ritual of the Danish Church, the Lord’s Prayer has since 1912 been placed after baptism while it formerly was placed before, as in Luther’s Taufbüchlein. Two consecutive articles argue that the replacement in 1912 was influenced by Nikolai Frederik Severin Grundtvig’s theology. The present second article deals with the different translations of Biblical passages central to the baptizee as a child of God, and attempts to demonstrate that Grundtvig identified the Lord’s Prayer with the Abba-cry mentioned in Romans 8:15 and Galatians 4:6. Thus, the Lord’s Prayer had its role to play after baptism and furthermore functioned for the believer as a daily confirmation and an inner assurance of salvation.

Penginjilan Sebagai Upaya Meneguhkan Keyakinan Keselamatan Anak

This objective is to describe how the process of affirming a child's faith to be more firm in Jesus Christ, even though there are other beliefs around the child, even the child's intellect is attacked by the internet, research at school or the environment. The assurance of salvation in Jesus needs to be strengthened, especially in Christian children. Confirming the safety of children in Jesus is done through evangelism. This study uses qualitative research methods and the informants in this study were nine children. Interview method. The results of the study found that three children who believed were saved in Jesus with an understanding because they believed Jesus had saved, while the other six believed they were saved because they did spiritual activities. This can provide evidence that most children have not seen clear reasons why believing in Jesus and Jesus guarantees salvation for every believer because the tutors have not maximized evangelism to children, so that it has not had an impact on confirming the belief in child safety.AbstrakTujuan penelitian ini adalah mendeskripsikan bagaimana proses meneguhkan iman anak agar semakin teguh dalam Yesus Kristus, walaupun sekeliling anak terdapat kepercayaan lain, bahkan diserangnya intelek anak oleh internet, pengajaran disekolah atau lingkungan. Keyakinan keselamatan pada Yesus perlu diteguhkan, khususnya pada anak-anak yang beragama Kristen. Meneguhkan keyakinan keselamatan anak pada Yesus dilakukan melalui penginjilan. Penelitian ini menggunakan metode penelitian kualitatif dan informan dalam penelitian ini adalah sembilan anak. Metode pengumpulan data menggunakan wawancara. Hasil penelitian menemukan bahwa, tiga anak yang yakin diselamatkan dalam Yesus dengan pemahaman karena percaya Yesus telah menyelamatkan sedangkan enam lainnya yakin diselamatkan karena melakukan kegiatan kerohanian. Hal tersebut dapat memberi bukti bahwa sebagian besar anak-anak belum mengetahui alasan jelas mengenai kenapa harus percaya pada Yesus dan Yesus jaminan keselamatan bagi setiap orang percaya karena para tutor belum memaksimalkan penginjilan pada anak, sehingga belum memberi dampak untuk meneguhkan keyakinan keselamatan anak.

Can One Turn to One’s Outward Baptism for Assurance of Salvation?

This chapter focuses on a single day during a late-sixteenth-century confrontation between Lutheran and Reformed theologians. As each side argued for its understanding of the meaning of infant baptism, each fastened on a different part of Martin Luther’s teaching. As the theologians argued, the distinction between the traditional understanding of sacramental baptism and something else, an “inward baptism,” became clear. Commitment to an inward baptism, which appeared to the Reformed to be a necessary consequence of Luther’s teaching, would eventually create space for evangelicalism.

William Perkins and His Contemporaries on “Free Will”

William Perkins’ thought on grace and free choice belongs to the context of the Elizabethan Settlement and developing English Reformed theology in an era of polemics with Roman Catholic adversaries. The works in which he deals with this issue exposit and defend English Reformed theology, address matters of doctrinal definitions, and deal with problems of piety, conscience, and assurance of salvation. Perkins’ several expositions of the problem of human freedom were written during a period of ongoing debate, sparked by the Reformers, between Protestants and Roman Catholics over this issue, particularly in relation to the economy of salvation and the question of the catholicity of Protestantism. His context in the particular historical stage or moment of this debate is also of significance. He has been variously identified in scholarship as a distinctly English churchman and prominent apologist of the Church of England, a “father of Puritanism,” an exponent of early Reformed orthodoxy, a supralapsarian Calvinist, and one among several ancestors of the anti-Arminian line of English theology in the early modern era.

Calvinism, Conversion, and the Science of the Self

Rather than laying out an unambiguous account of his experience of regeneration, or of the assurance of salvation, Calvin allowed his spare moments of self-reflection to support narratives of both lysis and crisis conversion. While these tropes had an extended pedigree, their juxtaposition in his description of conversion provided an unstable foundation for the “true and sound wisdom” that made possible the “knowledge of God,” and introduced or identified an ambiguity in the science of the self that would create acute psychological and spiritual concern for future generations of his followers about the experience of new birth and the assurance of salvation that, Calvin believed, was its normal accompaniment. As Calvin’s Institutes began to circulate within the English-speaking world, this ambiguity would resonate in the other kinds of Calvinist life writing in which they developed their understanding of conversion and the science of the self.

Bunyan’s Theology and Religious Context

Familiarity with the theology of John Bunyan is important for the interpretation of his literary classics. That theology was Reformed, or Calvinist, focused on soteriology, and shaped by Bunyan’s search for faith and his experience in a Dissenting congregation on the borderline between Baptists and Independents. At its heart was an emphasis on the forgiveness of sins by a divine grace given without conditions, which Bunyan thought had been offered in the gospel to the worst of sinners, among whom he included himself. He articulated his theology through a scheme of covenants and an order of salvation that had already been developed as central components of Calvinism. The doctrine of predestination lurked in the background of his writings, but did not preclude his summons to conversion and a holy life. Bunyan laboured to bring well-grounded comfort and assurance of salvation to his readers and hearers.

TEOLOGIA W SŁUŻBIE WIARY – REFLEKSJA NAD LEKTURĄ KATECHEZY BENEDYKTA XVI „RADOŚĆ WIARY”

In a contemporary, secularized society, faith is undervalued and marginalized.How can we find the “joy of faith” nowadays? A deepening response to this questionis found in “Joy of Faith,” which is a type of catechesis by Pope Benedict XVI connected to the Year of faith. A re-reading of Pope’s thought gives a specialopportunity to realize the apparent truth that modern theology serves to awakenthe “joy of faith.” Turning this thought aside: believers need contemporary theologyso that their faith can be deepened, joyful and courageous in the discourse with“apostles” of religious indifference and moral relativism. Reading of papal catechesisreveals that faith gives a renewed glimpse into human existence, enables usto discover in God the source of truth, introduces in the experience of the action ofthe Holy Spirit and of the Church, and finally gives assurance of salvation, whichfor the Christian is the foundation of the ultimate (eschatological) joy.

Konsep Keselamatan Dalam Al-Qur'an

The doctrine of salvation is an important concept that is common to every religion. Therefore, each religion claims to be the savior (Salvator) for each of its followers. In Protestant Christianity for example, there is a doctrine known as "No Salvation Outside Christianity", beyond Christianity there is no salvation. Likewise in Catholic Christianity, adhering to, a doctrine that mentions "Extra Ecclesiam Nulla Salus", outside the church there is no salvation. For Judaizers, the doctrine of "The Chosen People" becomes their theological foundation that only Jews will gain salvation. Whereas in Islam itself, the theological argument of salvation as their own is based on the doctrine of ultimate cessionism (ie, Christianity and Judaism) remains valid before the coming of the new (Islamic) rule that replaces the old rule, the new rule by itself cancel the previous rule. This argument is based primarily on the verse (إن الد ين عند الله الاء سلام) .If historically examined, all religions without exception, both tertiary and non-theistic are born and have a claim to the truth about the assurance of salvation, whether expressed explicitly or implicitly. In other words, no religion does not have a doctrine of salvation because the claim of salvation is something that is already inherent in every religion.