A biblical orthodoxy and orthopraxy of mission considers the correct teaching and practice of evangelistic mission to provide access to the gospel for all nations. In keeping with right teaching and ...practice, this article endeavours to highlight a biblical orthopathy (right concern) of mission that considers the Spirit's guidance amid the missionary task. Luke's consistent inclusion of the term Holy Spirit in the narrative of the early church places a heightened value on an orthopathy of mission that focuses on obedience to the guidance of the Spirit in fulfilling the Great Commission. Discernment of the Spirit's guidance in mission benefits current missiologies focused on unreached people groups.
Are the actions of a person operating out of the gifts of the Holy Spirit the same as the actions of that person operating out of infused virtue? Answering this question provides an opportunity to ...offer a Thomistic account of how the gifts of the Holy Spirit are distinct from, yet related to, the infused virtues. This article begins with two recent arguments for how the gifts differ from the infused virtues. It then rejects those arguments based on Aquinas's mature writing on the gifts. The following section offers an account of the role of the gifts in the graced life of discipleship, including their relationship to the infused virtues, through a focus on the relationship between habit and act. The article concludes with three areas for further research and a nod toward pastoral application of this argument in sacramental preparation for confirmation.
The gospel reading tells of a dramatic action by Jesus in the Temple while he was in Jerusalem for the Passover festivities. For Jews in this period, the Temple was the place where all sacrifices ...were made. It was important to have good-quality animals for the sacrifices and the appropriate money to purchase them. The commercial activity in the Temple was intended to serve the usual worship activity of the Jewish people, according to the Law. However, Jesus overturns the tables and drives the sellers out. He calls for the focus to be on the Temple as the house of God, where God is present.
According to Luke, the God of Israel has accomplished the redemption of the nations and has established a redeemed commu nity, the church, in Jesus Christ by the Holy Spirit. ...these speeches set ...the tone for Luke's Gospel and give shape to the type of redemptive work the God of Israel was about to accomplish in Christ.5 In these speeches, God reveals his plan to bring Israel's exodus-like deliverance and to exalt his eternal Davidic king. According to Mary, God has delivered his promised exodus and raised up a Davidic king who will bring the Abrahamic blessing of salvation to the nations.15 Zechariah, filled with the Holy Spirit, continues this theme of a recognizable but new redemption as he blesses God for John's birth.16 In John's birth (and implicitly Christ's coming), God "has visited and redeemed his people" (1:68). Both words, "visit" (enecxeipaTo) and "redeem" (árcoíncsv Аитриочу), recall God's exodus-like deliverance.17 God "visited" his people in Exodus 4:31 because he had seen the oppression against Israel and had come to deliver them. ...in Zechariah's Spirit-fined prophecy, the God of the exodus has once again visited and redeemed his oppressed people through the birth of John the Baptist and the soon-coming Lord.18 This visitation and redemption are reminiscent of the exodus but are altogether a new work of God.19 Zechariah praises God, who has "raised up a horn of salvation for us in the house of his servant David" (Luke 1:69).
While the resurrection inaugurated a new eschatological age, the subject of chapter 5, Crowe emphasizes in chapter 6 that God's people have always experienced forgiveness of sins (pp. 132-36) and ...justification (pp. 136-40) through the completed work of Christ. Crowe further concludes that "if there is justification and the forgiveness of sins already before the resurrection of Christ, then the Holy Spirit must have been active with respect to the application of salvation (ordo salutis)" even before the resurrection (p. 142). ...chapter 8 considers "the role of Acts in the emergence of the New Testament canon and the possibility that Acts plays an indispensable role contributing to the coherence of the canon" (p. 175).
Artykuł jest teologiczno-katechetyczną analizą owoców Ducha Świętego (Ga 5,22-23) na drodze do kształtowania dojrzałej wiary w procesie katechetycznym. Studium zostało podzielone na trzy punkty: ...owoce Ducha Świętego, dojrzała wiara i dojrzały człowiek. Analiza tekstów biblijnych oraz dokumentów katechetycznych pozwoliła na wyprowadzenie trzech wniosków. Po pierwsze: to Duch Święty jest dawcą łaski i źródłem dającym wzrost wierze. Po drugie: cnoty, które wymienia św. Paweł w Liście do Galatów jako owoc działającego w człowieku Ducha, należy uznać za cechy dojrzałej wiary. Po trzecie: zadaniem katechezy jest pomoc człowiekowi w odkrywaniu bogactwa darów Ducha Świętego oraz w ich urzeczywistnianiu.
In Ephesians 4:14-32, Paul tells the Ephesians how to live as a ‘new ma’n. First, live in Christ firmly in faith, grow in Christ, and live under the guidance of the Holy Spirit. Second, get rid of ...the ‘old man’, that is, by getting rid of vain thoughts, putting off useless dirty words, and getting rid of bitterness. Third, to be continually renewed in Christ, that is, to be renewed in spirit and renewed in mind. Fourth, putting on the new man, that is, living in righteousness and living in holiness. The teaching of the Apostle Paul in Ephesians 4:14-32 clearly shows the difference between the lives of
those who do not live in Christ or the old man and the lives of those who live in Christ, meaning those who live in Christ. have received Christ as a whole in his life or a new man. This description aims to show that people who live a long life will go through destruction because of their deceitful passions (Ephesians 4:22). Paul himself claimed that "without Christ there is no salvation." The researcher concludes with testing of the first hypothesis shows that the level of confirmation of the teaching of the Apostle Paul about the New Man based on Ephesians 4:14-32 among teachers of Christian religious education in Sleman Regency and Yogyakarta City (Y) is in the medium category, this is in accordance with the proposed hypothesis. Thus the proposed hypothesis is declared accepted.
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