In service of god and king: Thoughts on the <em>kāribu</em>, his profits, his duties, and his origins

This paper aims to analyze the ethics of God's servants related to the calling and duties of church ministry based on Philippians 2:21-21. First, servants of God in carrying out church duties sometimes tend to forget or ignore that they are called and chosen by God to serve souls wholeheartedly and with high ethics. Many servants of God who do not show ethical attitudes that match their status as a servant of God are found so that it becomes a stumbling block within the church as a community of believers, as well as outside the church as an environment that can be reached to Christ. In this paper, the descriptive qualitative method is used, by collecting data through the Bible and other literature books such as journals, interviews, and documents related to the topic of discussion, such as social media and Youtube. As a result, a servant of God is ethically obliged to have the nature of loyalty to God who has called him. Second, a servant of God is ethically obligated to be an example in God's entrusted to service. In conclusion, a servant of God is essentially an ethical human being because he is called by God, the Source of Ethics; the servant of God needs to grasp the essence of his calling by realizing that serving is an honour and grace in God's call. Thus, he is required to show an ethical attitude: a servant of God is ethically obliged to have the nature of loyalty to God who has called him. Second, a servant of God is ethically obliged to be an example in the service God has entrusted to him.

This writing aims to analyze what should be the attitude of God's servants ethically towards God's call and service tasks that God has entrusted to him based on Philippians 2:21-21. God's call is God's initiative and will in His grace for everyone He has chosen, and the service that God has entrusted to His servants is an honor. However, it was found that some of God's servants did not show an ethical attitude in accordance with their status as God's servants, so that they became a stumbling block within the church environment as a community of believers, as well as outside the church as an environment to be reached for Christ. In this paper, the approach used is descriptive qualitative method, by collecting data through the Bible and other literature books such as journals, interviews and as well as through documents that have a relationship with the topic of discussion such as social media Youtube. As a result, a servant of God is ethically obliged to have the nature of loyalty to God who has called him. Second, a servant of God is ethically obligated to be an example in the service that God has entrusted to him. In conclusion, a servant of God is essentially an ethical human being because he is called by God who is the Source of Ethics, so that the servant of God needs to clearly grasp the essence of his calling by realizing that serving is an honor and grace in God's call. Thus he is required to show an ethical attitude, namely: a servant of God is ethically obliged to have the nature of loyalty to God who has called him. Second, a servant of God is ethically obligated to be an example in the service that God has entrusted to him.

The designation of Jesus as 'servant of God' and its history in the old church is generally considered that the Ebed-Yahweh-Songs of Isaiah influences decisively the oldest kerygma. J. Dupont pointed out that the Isaiah texts cited in the Acts relate to the universality of salvation, however, the Christological evidence primarily is based on Psalm sites. The emphasis on the general salvation is certainly no element of the oldest kerygma, but typical feature of Luke, which is strongly influenced in his Gospel of Isaiah. The kerygmatic formulations indicate the deputy character of Jesus's suffering and death but the Deutero uses the antithetical scheme that is significantly different from all other texts of the Old Testament in application. The total citations from the Old Testament refer to Jesus' resurrection and exaltation, but not to his suffering and death. The original text of the chapter is in German.Keywords: Gospel of Isaiah; Jesus; Jesus' resurrection; Old Testament; oldest kerygma; servant of God

Indonesia is the most plural country in the world. Pluralism in Indonesia also concerns religion. The role of the Church and the Servant of God is very important in dealing with intolerant behavior between religions in the pluralism of the Unitary State of the Republic of Indonesia. This research is a descriptive qualitative research that uses literature research methods and data collection using the literature study method. The purpose of this research is to find out how the role of the Church and the Servant of God in dealing with intolerant behavior and religious hardliners within the framework of the Republic of Indonesia. Using descriptive qualitative methods with a literature study approach, the conclusion of this study is that the Church and the Servant of God have an important role to play and be proactive in maintaining and dealing with intolerant behavior towards Christians in Indonesia by being responsible for educating Christians in Indonesia so that they do not have sectarianism. radical which leads to aggressive and intolerant behavior towards adherents of other religions. The Church and the Servant of God must realize that every citizen has the right that is protected by the state to worship according to the religion and belief of each citizen. If there is an intervention against Christians exercising their religious rights, the Church and the Servant of God must act to defend their rights as citizens according to the laws in force in Indonesia by making various efforts including through inter-religious dialogue approaches, social approaches, political approaches and formal legal approaches according to the law applies in Indonesia. .

This article describes the essense of pastor’s calling as the servant of God, surrendered and offered their life to be sending and calling of God to serve people of God. In theological perspective, words “here I am, send me” as proclamation of total surrendering a servant of God to God, to serve Him in life without hesitation. The aim of this article reminds the pastors always remembering and living their calling as the servant of God. The calling as the Servant of God always reminding the Pastors of their duty and responsibility in the Church eventhough challenges has to be faced in their life. This article used the qualitative (library) research method. Start with biblical study, then what the teologians said about it, and how the contextualization in the journey of Church ministry in this present time.

Pelayanan Hamba Tuhan dalam tugas penggembalaan jemaat di era mileniel mendapat ujian dan tantangan berat. Pengaruh kemajuan dan perkembangan peradaban sangat berdampak dan
 mengikis nilai-nilai kebenaran yang telah ditanamkan oleh bapa-bapa gereja. Kemurnian sebagai hamba Tuhan dalam melaksanakan tugas pelayanan penggembalaan jemaat dipertaruhkan. Kesetiaan terhadap Alkitab sebagai sumber perilaku dan pelaksanaan panggilan pelayanan jemaat dipertanyakan. Dan pengabdian sebagai hamba Tuhan menjadi pergumulan hidup dalam sepanjang sejarah gereja. Penelitian ini bertujuan menemukan sejauh mana telah terjadi pergeseran nilai hamba Tuhan dalam melaksanakan tugas pelayanan. Hasilnya menjadi gambaran nyata betapa pentingnya sebagai hamba Tuhan tetap konsisten menjaga diri sesuai dengan Alkitab sumber perilaku dan alat ukur kehidupan hamba Tuhan sebagai wujud pertanggung jawab pelaksanaan tugas pelayanan penggembalaan kepada Tuhan.

This article discusses the duties and rewards for a servant according to the apostle Paul in 1 Corinthians 9:16-19. The purpose of this study is to understand what are the duties and rewards of a servant according to Paul. In general, being a servant of God is often seen as a job that has no profit, because the wages earned are not much. This research was developed using the literature study method by collecting and reading journals, books and others that can help the author complete this paper properly. Then the results of this study state that being a servant is quite a difficult task, because being a servant of God is not only limited to preaching the truth of God's word. But also to provide an example of his life for every congregation of God as a roll model to be applied in their lives. The duty of a servant of God is to serve, because the service they do is a tangible manifestation of their faith in Christ. A servant of God must also be ready to leave their personal rights. And of course there is no ministry that runs without problems, and in facing problems there certainly needs to be sacrifice because, God will continue to take into account the sacrifice.

Integrity is a condition in which a servant of God can be trusted because the words issued and actions are similar. The integrity of a servant of God must be seen in his life of service and personal life because both of these will have an impact on eternity, namely eternal salvation. As a very young shepherd, the apostle Paul gave several pieces of advice so that he could become a servant of God with integrity. To become a servant of God with integrity, there are several pieces of advice that must be followed regarding public life. and personal life. Three things that  the main things that Timothy had to do with regard to public life were to provide sound teaching, maintain respect and have a balance in service. The congregation will still have respect  if  Timothy has always been an example to the congregation in words, behavior, love, faith and purity or holiness of life. Furthermore, what is meant by balance in ministry is that Timothy remains diligent in reading God's Word, giving advice and teaching God's Word. In relation to his personality, Timothy had to use the gifts that God had given him. In addition, have a commitment to be obedient to do everything that the Apostle Paul has taught. As a result of doing these things, Timothy will save himself and every church he serves.

Adultery is a child born of a mother resulting from a relationship that does not follow the rules of syara’ or the outcome of a forbidden relationship. Children resulting from unmarried relationships, have the same degree in the sight of Allah as the other servants. He is very likely to be a happy person in the world and in the hereafter if he can actualize himself to be a pious person. An illegitimate child is a servant of God who must be respected, he has no difference with the other servants of God. It's just that he was born of irresponsible people. In this case the sin is both perpetrators. Babies who are born will not bear the slightest sin of committing adultery.

In this paper the author discusses "Characteristics of God's servants" based on 2 Timothy 2: 22-25. Characteristics are characteristics possessed by someone who distinguishes himself from others in which discuss about character and which leads to good moral values ​​(ethical). This characteristic is also a characteristic that is embedded in the servants of God in their lives interacting with others, to themselves, the surrounding environment and in the ministry. The Apostle Paul in his letter to Timothy so that Timothy as a servant of God does not fall into sin in the face of various temptations of faith that lead to sin, trials, false doctrines, false teachers and various other challenges both inside and outside. Therefore the Apostle Paul advised Timothy to maintain holiness by having the characteristics of God's servants.

پژوهش حاضر به بررسی شیوۀ مفهوم­ سازی خشم و عذاب الهی در قرآن کریم می­پردازد. به این ­منظور، نخست، آیه‌های دربرگیرندة مفهوم‌های مورد نظر گرد­آوری شدند و سپس از جنبة حوزه­ های مبدأ و نیز مرحله‌ها و سناریوی خشم مورد بررسی قرارگرفتند. هدف از این بررسی، یافتن تناظرهای قابلِ درک برای انسان در قرآن کریم است. مبنای این تناظر، شیوۀ مفهوم‌سازی خشم و الگوی حاکم بر آن در حالت‌های گوناگون انسانی، مدلِ کووچش (Kövecses, 1986) است. از یافته‌های این بررسی می­توان به مفهوم ­سازی خشم در قرآن کریم با استفاده از حوزه‌های مبدأ «آتش»، «بلا و خسران»، «حیوان»، «مادۀ خوراکیِ­ تلخ و گزنده»، «تاریکی و ظلمت» و «فاصله» اشاره نمود که شباهت چشم‌گیری با حوزه‌های مبدأ خشمِ انسانی دارد. این شباهت­ها با توجه به ماهیّت متفاوت خشم در خداوند و بشر، از آن ­جهت اهمیّت دارد که سازوکارهای کلام قرآنی را در انتقال پیام الهی به مخاطب بشری نشان می­دهد. به­ بیان دیگر، در راستایِ بعد هدایت­ گری و اهمیّت انتقال پیام الهی به مخاطب انسانی، خداوند از کلامی برای ارتباط با انسان بهره می‌برد که برای گونة بشری ملموس و مأنوس بوده و حقیقت‌های معنوی و واقعیت‌های انتزاعی را با بهره‌گیری از مفاهیم عینی و تجربی به او منتقل می ­نماید تا برای مخاطب خود درک‌پذیرتر باشد. همچنین، با توجه آیه‌ها و مستندات قرآنی الگوی خشم خداوند با سناریوی خشمِ انسانی تفاوت داشته و مشتمل بر سه مرحلۀ بینش و هدایت، هشدار و اخطار و در مرحلۀ آخر عقاب است.

This chapter begins with a discussion of effective speech as a gift from God or gods(s) according to the Christians and Romans, respectively. It then discusses Christian rhetoric, forensic eloquence ‘in service of God’, and the relationship between Roman jurisprudence and Christian theology.

Book reviewed in this article:Teresa Higginson, Servant of God, School Teacher, 1845–1905. A Memoir compiled by the Rev. A. M. O'Sullivan, O.S.B.St. Ignatius of Loyola. By John Hungerford Pollen, S.J.God's Book of the Holy Child. By Marie St. S. Ellerker, O'.S.D.Paidreacha na N‐Daoine. Collected by Charlotte Dease.Annamore. A novel by the Rev. J. Guinan.George Macdonald and His Wife. By Greville MacDonald, M.D.Life and Work of Rev. James A. Cullen, S.J. By Rev. Lambert McKenna, S.J.The Philosophy of St. Thomas Aquinas. Authorised translation from the third revised edition of ‘Le Thomisme’ by Etienne Gilson. Translated by Edward Bullough, M.A. Edited by Rev. A. Elrington, O.P., D.Sc.

Summary In the dutch language “religie” (religion) and “godsdienst” (something like ‘service of God’) are more or less used identically, although there is a difference in their essential meaning. The Nederlands Humanistisch Verbond (Dutch Humanistic Union) describes her position concerning religion often in unclear terms, opposing usually against religion in general, but factually directed on just one historical model of religion, for which the dutch “godsdienst” is the proper term, i. e. the jewish-christian and evt. the muslim religion (religions with a clear revelatory God-conception). The History of Religions as a scholarly discipline does not deal with religion as a truth-concept (as in theology/belief), but only as a concept living in the historical reality of meaning; her attitude can be characterized as a ‘practical agnosticism’, which has much in common with the humanistic attitude as f. e. of the Dutch Hum. Union. However, from a scholarly point of view, it is possible to describe humanism as a religious phenomenon or even a religion, especially if one uses a world-wide and not only a Europeor Christianity-centered definition of religion (as in “godsdienst”). Humanism as an ideology (this concept used in a neutral meaning), a conception of man and world, could then be typologized as a more or less individualistic, anti-authoritarian and non ritualistic (at least not on a conscious level) mode of religion, historically comparable with certain aspects of Buddhism and Zen. Time has gone for a humanism, which describes itself mostly in opposition to christian church-models and God-belief. History of Religions as a discipline has a task as an instance of criticism on historical misleading auto-interpretations of a religion, that means also on humanism as a historical and religious phenomenon. So, at one side this discipline has a certain affinity to and connection with humanism, at the other side all ideologies/religions are the very object of the discipline and as such the one not preferable to the other.

Pastoral ordination or ordination is a part of the church system that has deep theological meaning. The process of giving (ordination) is not only a church rite or ceremony, but reflects God's unique call for someone to serve as a servant of God in the capacity of a pastor. In Christian theology, this calling and ordination is considered an important part of the true and holy structure of the church, where a pastor is sent to nurture, teach, and guide the congregation towards maturity in the faith. This article explains how ministers of ordained pastors believe that God's calling and election of them is their calling and election as God's servants who serve in the church. To achieve the aim of this article, this article will begin by exploring biblical studies regarding the election and calling of God's servants. This is then continued with a theological discussion about ordination theology and how to contextualize God's servants in pastors in the midst of church services.