Abstract
God’s act in Jesus Christ underlies the whole development of Paul’s theology, particularly in his letter to the Romans, since it is the center of historical salvation, in which the past and the future are seen in a new approach. The cross, death and resurrection of Christ are the fulfilment of Old Testament prophecy, as well as the basis for anticipating eschatological salvation, and it makes Christ become son of God. The Christians, in their existence in Christ, while letting themself to be lead by the Holy Spirit, also participate in divine sonship, and through adoption as sons allowed to call God their Father. The Holy Spirit, then, becomes the key point of the new reality of the believers. The Holy Spirit leads them and, as much as their acceptance to the Holy Spirit, they will take part in new reality of Christ.
Highlights
God’s act in Jesus Christ underlies the whole development of Paul’s theology, in his letter to the Romans, since it is the center of historical salvation, in which the past and the future are seen in a new approach
Istilah-istilah se perti “pengurapan Roh”, “pembaptisan Roh”, “pembaruan dalam Roh” dan yang senada dengan itu, menjadi ciri khas gerakan-gerakan ini
Paul’s Letter to the Romans; A SocioRhetorical Commentary, Cambridge
Summary
Bagi banyak orang Kristen, khususnya orang Katolik, ide tentang Roh Kudus sepertinya sangat jelas karena merupakan bagian dari doa harian yang paling sederhana. Setiap kali orang Katolik memulai doa dengan tanda salib, disitu Roh Kudus disebut. Seringnya Roh Kudus diucapkan tidak dengan sendirinya menyatakan kejelasan maknaya. Dalam gereja Katolik, refleksi atau ungkapan doa secara langsung kepada Roh Kudus po puler hanya di kalangan terbatas, misalnya gerakan-gerakan kharismatik. Istilah-istilah se perti “pengurapan Roh”, “pembaptisan Roh”, “pembaruan dalam Roh” dan yang senada dengan itu, menjadi ciri khas gerakan-gerakan ini. Tidak mudah mendeteksi alasan munculnya sikap umum ini di kalangan orang Katolik. Bisa jadi hal ini muncul sebagai ungkapan sikap ‘defensif’ atas gereja-gereja kharismatik yang cenderung menempatkan Roh Kudus pada posisi istimewa. Tetapi bisa juga karena dalam gereja Katolik sendiri teologi Roh Kudus kurang berkembang sebagaimana halnya kristologi
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