Mission Of Jesus Research Articles

Meningkatkan Kemampuan Berpikir Kritis Melalui PBL Pendekatan Window Shopping Peserta Didik Kelas VIII di SMP Pangudi Luhur 1 Yogyakarta

Various national and international studies show that Indonesia has experienced a long learning crisis, especially during the Covid-19 pandemic. To overcome the crisis and various challenges, systemic changes are needed, one of which is through a curriculum that can affect the speed and teaching methods used by teachers to meet the needs of students. In the independent curriculum, students are expected to be able to carry out their own learning process in decision making. In the world of education, critical thinking skills must be possessed by students in facing challenges in the era of globalization. With critical thinking skills, students can analyze information in depth, make decisions based on logical considerations, and solve problems in an effective way. Meanwhile, many students in class VIII of SMP Pangudi Luhur 1 Yogyakarta are still found to be passive in following the learning process. They more often receive information directly from the teacher without doing much analysis or reflection. The learning approach used in schools also tends to be teacher-centered and is dominated by monotonous lectures and assignments, making students less motivated to think critically and creatively. To overcome these problems, it is very important to have innovation in learning methods that can stimulate students' critical thinking skills. One method that is believed to be effective in improving this ability is Problem-Based Learning (PBL) with a window shopping approach. The objectives of the study include (1) to determine the implementation of Catholic Religious Education learning using the PBL model with a window shopping approach in class VIII of SMP Pangudi Luhur 1 Yogyakarta, (2) to determine to what extent learning with the PBL model with a window shopping approach can improve critical thinking skills of class VIII students at SMP Pangudi Luhur 1 Yogyakarta. The type of research used is qualitative. Data collection techniques in this study used observation, documentation, and field notes. The data collection techniques used consisted of data reduction from the field which was recorded in detail and carefully through observation, data presentation in the form of tables, graphs, and diagrams and drawing conclusions from the research results that refer to the formulation of the problem. The use of the Problem Based Learning model with a window shopping approach is effective in helping to improve critical thinking skills of students on the material of the Calling and Mission of Jesus' Disciples in class VIII of SMP Pangudi Luhur 1 Yogyakarta.

Meningkatkan Prestasi Belajar PAK Melalui Problem Based Learning (PBL) Materi Panggilan dan Perutusan Murid Yesus Kelas 8-1 SMP Negeri 1 Hiliserangkai Semester Ganjil

This research aims to improve the learning achievement of participants in Catholic Religious Education and Character Education for class VIII-1 students at SMP Negeri 1 Hiliserangkai for the 2024/2025 academic year in the subjects of Catholic Religious Education and Character Education through the application of the Problem Based Learning (PBL) learning model. This type of research is Classroom Action Research (PTK) which is carried out in two cycles with 2 meetings per cycle. Each cycle consists of several stages, namely planning, implementing actions, observing and reflecting. The first and second cycles discuss the material on the Call and Mission of Jesus' Disciples and the Consequences of Jesus' Preaching. The subjects in this research were Catholic students in class VIII-1 of SMP Negeri 1 Hiliserangkai for the 2024/2025 academic year, consisting of 21 people. The main techniques for collecting data are carried out by means of tests and observations, while supporting techniques use interviews and documentation. The results of the research show that the application of the Problem Based Learning (PBL) learning model can improve the learning outcomes of class VIII-1 students starting from cycle I and cycle II, namely 81 in cycle I, increasing to 89 in cycle II. The conclusion of this research is that the application of the Problem Based Learning (PBL) learning model assisted by the interactive media of jingling buttons can improve the learning outcomes of Catholic Religious Education and Character for students in class VIII-1 of SMP Negeri 1 Hiliserangkai for the 2024/2025 academic year.

Teladan Misi Yesus Terhadap Kaum Marginal Menurut Injil Lukas dan Implikasinya Bagi Citra Diri Penyandang Disabilitas

The existence of people with disabilities is still not taken into account. Their role and involvement are still doubtful and often receive negative stigma from the community. This makes people with disabilities feel marginalized from the reality of social life because they are considered weak and useless. Biblically speaking, people with disabilities are the ones who have Jesus' attention. Jesus' mission is not reserved for people who are physically healthy and strong, but for people who are sick, suffering, and helpless. In other words, He is God for all people. This article aims to explain how the mission of Jesus, which transcends social boundaries, is influential in shaping a good self-image for people with disabilities and their role in the public space. The research method used is a literature study. This paper certainly aims to emphasize that Jesus' mission applies to everyone so that people with disabilities can also play a role in their limitations with their God-given talents. Keywords: the example of Jesus; the mission of Jesus; disability; self-image; marginalized people; people with disabilities

Kajian Biblika Tentang Amanat Agung Dan Implikasinya Terhadap Misi Kristen

The church has a purpose stated in Matthew 28:19-20, the verse known as the Great Commission, this commandment is related to God's most important commandment, namely to make all nations elect. The process and implementation of God's Great Commission commandments in accordance with Matthew 28:19-20 Substantially and actualized in the context of a changing era and making information on the gospel message spread quickly through technology that continues to develop. The method used in this research is descriptive textual method (biblical) while the data collection used is library research or library research on several relevant literatures with the subject matter discussed. After conducting a literature review and several attempts through the author's contribution in the form of interpretations, assumptions and assumptions about the main points of the Great Commission, the author concludes that the Mission of Jesus is the global mission of the church today, whatever the concept, design, design or color of the church, the main thing is whether the church can defend and maintain these two goals properly even in various crises that hinder doctrine such as differences in the way of disciples and baptism that often occur in our Christianity. The implication for today's Christian missions is that the first is how to answer the great mandate in 3 mission dimensions such as Holistic, Multicultural and Contextual. The development of an intense system of evangelism and discipleship as a form of obedience to God's commands to produce followers of Jesus who grow spiritually.

The Meaning of Jesus' Identity and Mission in Mark 8:31-38: A Reflection for God's People

This article aims to find the meaning of Jesus' identity and mission in Mark 8:31-38 which is reflected in the lives of God's people today. The method used is through the reading of Mark's narrative theology. According to Mark, the kingdom of God is the only kingdom where peace and justice are abundantly available to all, because the identity and work of Jesus is the true Son of God, and not Caesar. Becoming a part of this kingdom requires imposing what is the identity and mission of Jesus into the readers of Mark's text. Thus, it is reflected and applied to God's people today. The results of this study show that the identity and mission of Jesus is the duty and responsibility of God's people as the son of man to dare to suffer, be rejected, and be killed, for doing the work of the Father, and be resurrected after death.

How the mission of Jesus in Hades expanded during the first three centuries (2021)

My short Letter explores three distinct phases within the mission of Jesus in Hades following his death on the cross. At the end of my textual exploration, these are the questions that emerge: Q1. Why do the Gospels and Paul never mention that Jesus

From the Heart of the Father to the Ends of the Earth: The Participation of the Church and the Baptized in the Mission of Jesus.

Mission has its origin in the inner life of God; their relationships with one another define the Persons of the Trinity. The Son is eternally generated by the Father, eternally proceeding from Him. When he becomes human, this identity becomes mission. Those united to Jesus through Baptism share in his missionary personality, not only corporately as the whole Church but individually as well. Beginning with the Second Vatican Council, and developed by subsequent papal teaching, the Church has rediscovered her missionary nature with clearer reference to Christ and the Gospel, and in more direct relation to the world and its needs. The Church's proclamation is most compelling when it is embodied by witnesses who have verified by experience the fulfillment of their humanity in a lived Christianity. This proposal is never a one-sided matter, but always involves an awareness of solidarity and reciprocity, an experience of encounter and discovery, and so becomes a journey of accompaniment and conversion for the bearer of the message. This is the rationale for widespread participation in missionary activities in the Church. Because of its affinity with the healing ministry of Jesus, medicine offers a unique possibility in this regard. Precisely because of the good they can accomplish and the challenges they can provoke, medical missions present a privileged opportunity for witness and generosity, but also for a new perspective and a changed heart for the participants. Together with those whom they serve, missionary disciples have the joy of joining the triumphal procession of Christ back into the heart of the Father.

‘Humanhood’ in the Gospel of John

This article is an attempt to explore the theme of ‘humanhood’ in the Fourth Gospel. The most important questions to be posed at the outset are the following: who is the model human presented in the gospel as per the Johannine community standards? How can a person acquire humanhood status according to the Johannine community? The divine and human interaction in the life and ministry of Jesus dynamically introduces the life ethics and mission aspects of the Johannine community. According to the Johannine community standards, people can achieve ‘humanhood’ status exclusively in relation to Jesus. As the community of John emphasises humanhood in relation to Jesus, a person can overcome all sorts of human-made boundaries, including the sexual, racial and class-oriented boundaries through the mediation of Jesus. This further means that the all-inclusive mission of Jesus foregrounds a new criterion for ‘humanhood’ in the Johannine community context. The article concludes by stating that the Johannine understanding of humanhood can be considered as a paradigm in the contemporary global scenario.Contribution: This article contributes to the reader a wider hermeneutical framework and a new way forward in interpreting the gospel according to John by taking into consideration the humanhood aspects. As a theological and contextual interpretation of the Fourth Gospel, the article fits well within the scope of HTS Teologiese Studies/Theological Studies.

The Restoring of a Prophetic Community

Abstract The article discusses the future of global pentecostalism, focusing on the context of Australia. It first explores the self-identification of pentecostalism as a prophetic community in continuity with the narrative of Luke-Acts. In particular, the implications of the Isaianic mission of Jesus and the early church are discussed. The socially transformative nature of this mission includes not only miracles and healing, but also concern for the poor and marginalized. From this foundation, the article secondly addresses issues within contemporary Australian pentecostalism of individualism and self-reliance that are incompatible with the Isaianic vision. It presents, thirdly, a vision for the Australian pentecostal community that moves beyond a preoccupation with personal empowerment of the Spirit to participate with God in bringing healing and justice to the world.

Reclaiming our humanity: Believers as sages and performers of the Gospel in the era of the Fourth Industrial Revolution

New technologies are emerging across the globe and are influencing our perceptions of the world, our behaviour and our understanding of what it means to be a human being. In particular, Klaus Schwab and others define the advancement of ‘cyber-physical systems’, coupled with new capacities for both machines and human beings, in terms of ‘The Fourth Industrial Revolution’. The South African Parliament placed the Fourth Industrial Revolution on its national agenda. It serves as a new foundation story for the country, one that justifies, explains and facilitates the perceived shifts from previous understandings of reality, and one that currently plays out on an unevenly distributed continuum. To be an effective agent of change and a relevant voice for the voiceless and the powerless in this Fourth Industrial Revolution era, the church must facilitate immersive, yet provocative performances of the Gospels while simultaneously embodying and empowering others with wisdom to traverse this unchartered terrain of technological innovation with insight and discernment. The church’s message should be that, to live more godly, we all need to become more human, not post-human or trans-human. We cannot avoid the fact that we are entering an era in which technology will redefine who we are. However, the question is not only what technology can do for us but also what we as change agents should allow technology to do. Contribution: This article focuses on the role of the Christian church in our era of massive technological innovation. The creative role that faith communities could play in order to ensure a more humane approach to and interaction with various 4IR technologies are addressed. A short investigation is offered of a new ‘hermeneutical performance’ of the Bible as an immersive text in an interactive 4IR world. In this regard the emphasis on a new ‘metanoetic alignment with the mission of Jesus, which is explored in the article, links on to the theological scope of HTS Theological Studies in terms of new theological insights and new vistas for academic investigation.

The Johannine Footwashing as the Sign for Perfect Love: An Exegetical Study of John 13:1–20

Originally presented as a doctoral dissertation to the Katholieke Universiteit, Leuven, Mathew’s study is an analysis of John 13:1–20. Following a brief introduction, she reviews the previous literature. The discussion of John 13:1–20 falls into two categories. Scholars such as Culpepper and Thompson conclude that the footwashing scene is non-sacramental, for the pericope develops theological themes found elsewhere in John. Others, such as Moloney and Thomas, interpret the passage sacramentally, perhaps reflecting the practice of the Johannine community itself.In ch. 2, Mathew provides a text-critical analysis of John 13:1–20. She gives particular attention to the long and short readings of 13:10. Mathew concludes that the longer reading, where Jesus announces that the one who has bathed (λελουμένος) need only wash (νίψασθαι) their feet, is most likely the authentic reading. The former term refers to receiving Jesus’s words, whereas the latter refers to physical washing; in 13:10, to washing one’s feet before a meal. Thus, νίψασθαι contains no reference to purification. A sacramental interpretation of John 13:1–20 is excluded.Chapter 3 contextualizes John 13:1–20 in light of biblical, ancient Near Eastern, and Greco-Roman literature. Footwashing was often performed before meals. Providing water for guests to wash their own feet was considered an important act of hospitality (Luke 7:44). In Exod 30:10–21, footwashing also featured as an element of ritual purity. In these instances, however, water was provided so individuals could wash their own feet. On certain occasions, servants washed the feet of guests, or a person of inferior social status washed the feet of an individual of higher status. There are no parallels to a teacher washing disciples’ feet during a meal.John 13:1–20 also has a specific literary purpose. This function is explored on macro and micro levels in chs. 4–5. The role of the footwashing scene as the introduction to John 13–17 is discussed in ch. 4. Mathew rejects source theories that separate all or part of 13:1–20 from 13:1–38. John 13:1–38 serves as an introduction to the final discourse in John 14–17. While possessing superficial similarities to departure narratives in Greco-Roman accounts of symposia, there are also significant differences between John 14–17 and accounts of symposia. The explanation is that John “bends” the symposium genre in service of his Christology.In ch. 5, Mathew proposes that John 13:1–20 is structured chiastically. Part A (13:1) is understood as describing Jesus’s identity and mission. The corresponding Part A1 (13:20) indicates the identity and mission of Jesus’s “own,” the disciples. Part B (13:2) is described as love denied, where Satan has placed into Judas’s heart the plan to betray Jesus. In conjunction, Part B1 (13:18–19) is understood as affirming love, where the Johannine Jesus expresses his love for all the disciples, despite Judas’s transgression of sacred table fellowship (Ps 41:10 as quoted in John 13:18). Part C (13:3) notes Jesus’s authority. Part C1 (13:16–17) describes the authority of those sent as Jesus’s agents in language reminiscent of Jesus’s own authority. Part D (13:4–11) describes Jesus’s act of life-giving love. In Part D1 (13:12–15) those at the meal are commanded to demonstrate the same love toward one another. The chapter concludes with a discussion of the impact of the language of the Synoptic Gospels on John’s presentation of Jesus’s words (pp. 218–29).Chapters 6–9 provide detailed exegesis of the chiasm. Particularly interesting is Mathew’s translation of the phrase “he loved them to the end” in 13:1 as “he loved them perfectly.” Jesus, who has knowledge of all things (3:3) provides an example of perfect love in the act of footwashing. In the same authority and humility, the disciples of the Johannine Jesus are sent on their mission (13:16–17). However, the recipients of Jesus’s love were all deeply flawed. They included the betrayer, Judas, the denier, Peter, and the remaining disciples who would desert Jesus in his hour of need. In light of these observations Mathew concludes that the Johannine love ideal is not restricted to the community but also extends to outside opponents. John 13:1–20 is, in short, an acted parable of the Synoptic command to love one’s enemies.Mathew advances our understanding of the footwashing scene of John 13. Whether her conclusions that 13:1 refers to Jesus’s perfect love, and that this love is inclusive, will need further investigation. Her observations do challenge those who conclude that the Johannine love ethic is exclusive of those outside the community. Perhaps John 13:1–20 provides a commentary on the tradition reflected in Matt 5:44–48. If so, scholars will need to continue their consideration of the relationship between John and the Synoptic or pre-Synoptic tradition.

Christian Mission to the Jews Revisited: Exploring the Logic of the Vatican Document “The Gifts and Calling of God are Irrevocable”

This article examines how the Vatican document "The Gifts and Calling of God are Irrevocable" (2015) deals with the universal claim of Christian faith and the mission of Jesus to make the people of all nations his disciples in relation to Judaism, while the document clearly recognizes that the Jewish people are in an irrevocable covenant with God. The article shows how Church representatives have considered the question since the 1970s and found the formula in dialogue with Jewish representatives with whom the Roman Catholic Church has no institutionalized Jewish mission. The “no” to active mission among Jews and the “yes” to the Jewish-Christian dialogue of the document does not mean, however, that Christians should not testify their faith before all people. Finally, the article considers three topics: historically there have always been Jews and Gentiles who have seen the Messiah in Jesus; the Church sees itself in principle as a church of Gentiles and Jews; and the commitment to religious freedom guarantees Jews and Christians to change sides.

Jesus and the Feminine Genius. The Anthropological Relevance of the Encounters of Jesus with Women in the Fourth Gospel

Pope John Paul II introduced the expression of the “Feminine Genius” in his Apostolic Letter Mulieris Dignitatem of 1988. If this characteristic belongs to all women in history, there must be traces of it in the Gospel. The article verifies that this is the case in the Gospel of John.Indeed, taking a closer look to the different encounters between Jesus and individual women, we see that the latter have a specific influence on the action of Jesus and participate in a particular way in the mission of Jesus. Two key ideas can help us clarify in which way these women participate in Jesus’ mission. The first is the fruitfulness of faith. Those who believe are born from God himself (1:13), through faith in Christ. This is particularly the case for the Samaritan woman (4:4–42). Her life changes when she comes progressively to faith in Christ: “could he be the Christ?” (4:29). The second key idea is the prophecy of the High Priest Caiaphas: “Jesus was to die for the nation and not for the nation only but also in order to gather into one the scattered children of God.” (11:51–52). Again, the Samaritan woman can serve as an example. She goes back to her town and brings her fellow Samaritans to faith in Jesus (4:39: “Many of that town believed in him”). They represent the first fruits of the great eschatological harvest, the gathering of those who believe in Jesus.Both ideas can shine a light on the specific mission of women in the Fourth Gospel. From Mary in Cana or at the foot of the cross to Mary Magdalene at the tomb, from the Samaritan woman to the adulterous woman and the sisters Martha and Mary, they all influence Jesus in his specific mission of arousing faith and gathering the scattered children of God.These encounters will help us to understand more concretely what John Paul II meant by Feminine Genius and what the role of women in the mission of the Church could be now.

Jesus on Justice and Mercy in Constitutional Perspective

This essay places accounts of the mission of Jesus, including his politics, within a wider frame. It does so by offering a constitutional approach. This situates Jesus’ teaching of the kingdom of God in a Mediterranean context of ancient constitutional reflection, as also of certain Palestinian constitutional ideas and forms. An account of three main aspects of Jesus’ mission is offered within this wider, constitutional frame: first, power and authority; second, law and custom; and third, ethos and praxis. Jesus’ identity as an eschatological prophet of national renewal, whose aims are at least implicitly constitutional, comes to the fore.

‘The spirit of the Lord God is upon me’ (Is 61:1): The use of Isaiah 61:1–2 in Luke 4:18–19

Copious citations of the Old Testament (OT) by the New Testament (NT) writers confirm the continuity of the divine revelation in both parts of the sacred scripture and at the same time underscore the newness of the NT. This is evident in the theological development of the reality of the ‘spirit of the Lord’ from the OT to the NT. In this article the writer traces the development of this biblical concept from its occurrence in the context of Isaiah 61:1–2 to the use of this text in a programmatic passage of Luke 4:18–19. The aim of the research is to shed light on the concept and nature of the spirit of the Lord in its context in Isaiah and the use of this by a NT writer. Both texts are carefully compared, using a literary approach, with the intention to discover how the NT writer used this concept in his presentation of the person and mission of Jesus as a charismatic figure and the anointed of the Lord.

예수의 선교에서 본 그리스도인 아이덴티티에 대한 일고찰: 레비나스의 타자윤리학과의 연결 속에서

예수의 선교에서 본 그리스도인 아이덴티티에 대한 일고찰: 레비나스의 타자윤리학과의 연결 속에서

Lk 12:49-53 in Marcionite texts

The new books by D. Roth and M. Klinghardt regarding the Gospel of Marcion allow us to reconsider some difficult passages on the mission of Jesus: He has come to bring fire on earth, division and a...

On the Quest for Authentic Christianity: Protestant Tradition and the Mission of Jesus

Barth’s dream of a Spirit-centered theology hints at the great disconnect between the New Testament portrayal of the mission and message of Jesus and the ‘gospel’ of traditional Protestantism. This disconnect appeared as a result of the Reformers’ adoption of cessationism to undercut Papal authority, which rested, in part, on the idea of continuing revelation and miracle. The failure of both sides to understand the purpose of charismatic revelation and power as the central characteristic of the New Covenant, resulted in a misunderstanding of the mission of Jesus, the purpose of the cross, and the continuing commission of Christian disciples. In this, traditional theology significantly distorted the Christian message away from that of Jesus and the New Testament witness—a gospel about Jesus rather than from Jesus.

<i>Kairos</i> moments and prophetic witness: Towards a prophetic ecclesiology

The thirtieth anniversary of the publication of the Kairos Document was celebrated in August 2015. This was the most radical of several theological declarations issued by Christians during the struggle against apartheid. Arguing that theology itself had become a site of that struggle, it rejected ‘state theology’, which gave legitimacy to apartheid, and ‘church theology’ which promoted reconciliation without justice as its pre-requisite. Against these, it presented a ‘prophetic theology’ as a challenge to the churches in response to what was perceived as a kairos moment. Since then the Kairos Document has inspired a global movement in which its social analysis and understanding of prophetic theology has been adopted in a variety of contexts, most notably in the Kairos-Palestine Document (2009). In reflecting on the significance of this global kairos movement, I firstly examine the meaning of ‘prophecy’ and ‘prophetic theology’, arguing that ‘prophetic theology’ is in continuity with the message of the Hebrew prophets and the ministry and mission of Jesus. Secondly, I examine the use of the term kairos to describe historical turning points which demand such a prophetic theological response. Thirdly, I address the need for an ecumenical prophetic ecclesiology that foregrounds the responsibility of the church to discern and understand those God-given kairos moments in history that demand a prophetic response.

Editorial: Introducing this Issue and the Interpretation of Mark’s Gospel

Mark, arguably the least read of the four New Testament Gospels throughout most of the history of Christianity, has been the subject of vigorous discussion and research in the last two centuries. With the emergence of the view that this was the earliest of the Gospels, historical interest in the life and mission of Jesus, apart from dogmatic-theological interpretations, gave this Gospel heightened significance. In more recent scholarship, though, it is especially Mark’s distinctive literary qualities that have drawn interest. In the wake of the pioneering narrative-critical study by Rhoads and Michie (1982), an entire generation of scholarship on Mark’s Gospel pursued synchronic literary analysis of the narrative as a whole.1