Sacrifice Of Christ Research Articles

Memahami Dan Meneladani Penderitaan-Kematian Kristus

The background to this Community Service activity is: First, there is a need to refresh the understanding of 'Being like Christ', especially in terms of the characteristics of facing suffering, in the context of the weeks leading up to the commemoration of Good Friday. Second, there is a tendency for believers to doubt the perfection of Christ's sacrifice for salvation, with contemporary teachings, especially progressive Christianity which emphasizes good deeds in salvation, not the work of Christ. The purpose of this article is: First, to explain the meaning of 'becoming like Christ' for believers. Second, to explain the perfection of Christ's sacrifice for human salvation. The method used to present this article is the descriptive method, while the method used in the activity is the lecture method. The results of this activity are: First, becoming like Christ according to Philippians 2:6-8 in terms of humility (verses 6-7), obedience to God (8a) and willingness to sacrifice (8b). The perfection of Christ's sacrifice according to Hebrews 10:1-5 shows that Christ's sacrifice is superior to the sacrifices in the Old Testament (1-7), Christ's sacrifice was carried out once and for all (10), Christ's sacrifice perfected the salvation of believers (14). Second, the results of audience satisfaction are as follows: Data on the average level of satisfaction from the two activities, namely from 50 samples who gave answers to the satisfaction level questionnaire: no people (0%) said they were dissatisfied, 1 person (2.0%) said less satisfied, 3.5 people (6.94%) said they were neutral, 40 people (79.09%) said they were satisfied and 6 people (12.00%) said they were very satisfied. It can be concluded that the majority of respondents expressed satisfaction, and a small percentage stated they were very satisfied. The level of respondent satisfaction is high.

The homily as a way to the synodal Church.The possibility of building a responsible laity

The first Church was formed during the Pentecostal speech of the apostles. The first forms of evangelization were narratives of personal experiences with Jesus. With the formation of structures in the Church, the role of authority in official proclamation in worship also developed. We will try to show how a communal sharing of God's word is necessary for a communal participation in Christ's sacrifice on the way to synodality. Pope Francis encourages everyone to bear witness to Christ. We would follow the words that Pope Francis wrote in The Joy of the Gospel: “We are not asked to be flawless, but to keep growing and wanting to grow as we advance along the path of the Gospel; our arms must never grow slack.” The fear of losing touch with the sources of Revelation and from the diversity of faith experiences must not stop us from seeking a word that would, as at the first Pentecost, inspire people to live the gospel. The primary responsibility for more believers to participate in the sacrifice of the Word in our liturgy lies with those who can speak today. We will point out guidelines on how to educate for greater participation and open the possibility for institutional change through the homily as we know it today. We will also point out some good practices that reflect the possibility of education for the testimony of all believers needed for a synodal Church.

The Revolt against Humanity: Imagining a Future without Us

The Revolt against Humanity: Imagining a Future without Us

The Revolt against Humanity: Imagining a Future without Us

The Revolt against Humanity: Imagining a Future without Us

Indonesian Eco-Ecclesiology: Defending Earth Against Ecological damage in Batak Land

This study focuses on efforts to build an eco-ecclesiology of liberation in Indonesia. The idea of restoring the earth is based on Leonardo Boff's ecological spirituality and KSPPM's ecological praxis. Ecological damage is a logical consequence of exploitative-destructive attitudes and actions of humans. This study promotes the spirit of defending or protecting the earth from the clutches of ecological destruction in Batak Land, Indonesia. This study uses a descriptive qualitative method with a comparative study approach on the ecological work of Boff and KSPPM and serves as the basis for the development of liberating eco-ecclesiology. Ecology must become an integral part of Christian theology and it must offer a new perspective on the relationship between humans and the earth. The sacrifice of Christ who was crucified and suffered for the redemption of the world (John 3:16) should be a spirit for the Christian community to initiate strong multi-faith and cultural cooperation to save the earth which has been granted to us. The church is also responsible for building an eco-literacy movement as a manifestation of faith in the context of vast ecological destruction, thus, the church as an ecological community should embrace the earth and the oppressed people through a transformative diaconia which is inspired by the love of Jesus Christ as the Saviour of the world. The church must expand its ministry mandate to answer the struggles of all creation.

Eksposisi Frasa “Sebab Jika Kita Sengaja Berbuat Dosa” Berdasarkan Ibrani 10:26

The reason for the phrase "For if we sin willfully" in Hebrews 10:26 is to remind its readers of the importance of maintaining a godly life and avoiding sin, and to emphasize that it is only through faith in Christ and a godly life that we can obtain forgiveness of sins and eternal salvation. The letter to the Hebrews was written to Christian Jews living in the first century. They had received teaching about Christ and the Christian faith, but still faced pressure and persecution from their Jewish neighbors. This letter was written to strengthen their faith and help them understand how important their faith in Christ was. In this letter, the author teaches about the virtues of Christ as the high priest and the perfect sacrifice for the sins of mankind. He also teaches about the importance of maintaining faith and godly living in response to the grace and salvation that God has given through Christ. Hebrews 10:26 discusses the importance of Christ's sacrifice as the perfect offering for the sins of man. This verse emphasizes that if a person who has received the teaching of the truth deliberately commits sin, then he loses the opportunity to obtain forgiveness of sins.

Thomas Aquinas on the Sacrifice of Christ and the Eucharist: A Defence

AbstractIn this paper I will discuss one of the soteriological models Thomas Aquinas outlines in his Summa Theologiae, namely ‘sacrifice’. This is only one of several, but not mutually exclusive, ways in which Thomas interprets our salvation in Christ. I will briefly list the other models before focussing in more depth on sacrifice by considering some objections against it. I will continue by outlining Thomas's theology of sacrifice in its own right and explain its connections with the Eucharist. By way of conclusion I will return to the modern criticism raised.

Race in a Godless World: Atheism, Race, and Civilization, 1850-1914, by Nathan G. Alexander

Reviewed by: Race in a Godless World: Atheism, Race, and Civilization, 1850–1914 by Nathan G. Alexander Michael Ledger-Lomas (bio) Race in a Godless World: Atheism, Race, and Civilization, 1850–1914, by Nathan G. Alexander; pp. ix + 290. New York: New York University Press, 2019, $39.00. God "hath made of one blood all nations of men for to dwell on all the face of the earth" (King James Version, Acts 17:26). The New Testament's ringing declaration explains why historians have often viewed Christianity as an intellectual sheet anchor against the Victorian drift to racism. Acts, when read alongside the Book of Genesis, seemed to teach monogenesis and so to promote Christian universalism: all humans were descended from Adam and Eve; all shared in the Fall and could be saved by Christ's sacrifice. Colin Kidd therefore argued in The Forging of Races: Race and Scripture in the Protestant Atlantic World, 1600–2000 (2006) that it was the Protestant freethinkers who inadvertently enabled the rise of modern racism by claiming that humans may have existed before Adam. The growing insistence on entrenched racial differences by philology, anthropology, and the biological natural sciences further displaced the authority of the Scriptures as a guide to human origins and in turn created racial spectacles through which to read them. The intellectual decomposition of Christianity was thus the mulch in which racism and the settler subjugation of colonized peoples took root. As John Stenhouse notably showed, for instance, the freethinker Charles Southwell, after emigrating to New Zealand, had a second incarnation as the champion of land-hungry settlers, ridiculing Anglican arguments for honoring the rights of the Christianized Māori. In Race in a Godless World: Atheism, Race, and Civilization, 1850–1914, Kidd's former student Nathan G. Alexander proposes major qualifications to this picture, in a book which aims to absolve "secularization" from the charge of fostering racism—not just at the apogee of Anglophone imperialism, but also in the present day (3). He does so through a fine-grained exposition of the racial attitudes of an array of British and North American freethinkers (though commendably transatlantic, his monoglot research is reticent on Europe). Although interested in discreet freethinkers such as Charles Darwin, Alexander devotes more attention to paid-up members of the secularist movement and their periodical journalism. In this sense, his book does not offer a rounded account of so-called secularization—a phenomenon whose disputed causation and chronology continue to generate a weighty historiography. Nor does it unpack the connections between an abstract "atheism" and racial thought (13). Some of his most interesting actors were not, or did not remain, programmatic atheists. Annie Besant ended up a theosophist; James Morton joined the Baha'í faith; Moncure Conway preached a crusading Hegelian struggle for human betterment in London's South Place Chapel. This is instead a study of an awkward squad of activists who were united by an obsessive hostility to organized Christianity, which they regarded as not just a false religion but also one fraught with social evils. Not the least of these was racial subjugation. Freethinkers repeatedly attacked Christian missionaries for harassing non-European peoples with beliefs and demands—such as the adoption of Western clothes in unsuitable climates—which harmed them and enabled their colonial exploitation. Alexander shows that the marked enthusiasm of freethinkers both for polygenesis and for evolutionary theories of human development did less to impede this defense of nonwhite others than we might imagine. One did not need to preach polygenesis to practice or benefit from racism: as freethinkers pointed out, most slaveowners in the antebellum [End Page 520] American South were orthodox Christians. Similarly, polygenesis often mattered to polemicists such as Charles Bradlaugh mainly as a stick with which they could poke holes in Genesis. That belief did not weaken, but might actually have supported, a relativist defense of the right of distinct races to live free from interference or oppression. As a Member of Parliament, Bradlaugh became the crusading "member for India" (127). Moreover, the racial payoff of theories of human evolution was hardly straightforward: Darwin and Thomas Henry Huxley were abolitionists and committed to monogenesis, but in describing the gradations...

Milton and the New Scientific Age: Poetry, Science, FictionCatherine GimelliMartin, ed. New York: Routledge, 2019. xv + 242pp. ISBN 13: 9780367182731. $140.00 (cloth).

Milton and the New Scientific Age: Poetry, Science, FictionCatherine GimelliMartin, ed. New York: Routledge, 2019. xv + 242pp. <scp>ISBN</scp> 13: 9780367182731. $140.00 (cloth).

“Piers Plowman” and the Reinvention of Church Law in the Late Middle Ages

“Piers Plowman” and the Reinvention of Church Law in the Late Middle Ages

Why Angels And Aliens Do Not Receive The Sacraments

AbstractMy ‘Would St. Thomas Aquinas baptize an Extraterrestrial?’ argued that intelligent extraterrestrial life with sufficiently different matter from human beings would not share a human nature and would therefore not be integrated into the Mystical Body of Christ in the same way as human beings, through Christ's sacrifice and the sacraments. Marie George, in ‘Would St. Thomas Aquinas Baptize an Extraterrestrial? Revisited’, demonstrated that the angels are fully incorporated into the Mystical Body of Christ in the theology of St. Thomas Aquinas, and therefore posited that St. Thomas would not object to intelligent extraterrestrials of a different nature being baptized. This article revises my contentions about the Mystical Body and then shows that St. Thomas's theology excludes angels from the sacraments on the grounds of lacking a shared nature and argues that, while both extraterrestrials and angels can be saved by Christ, the sacraments have been given only to those who share a human nature with Christ.

An Atoning Priority in the Hymns of Calvary and Gethsemane

An Atoning Priority in the Hymns of Calvary and Gethsemane

The sacrifice of Christ. Revelation and redemption in Cameroon (1843-1844)

En 1841, le voyage dans la baie de Biafra entrepris par des missionnaires baptistes venus de la Jamaïque augure l’œuvre d’évangélisation sur l’île de Fernando Po et sur les côtes du Cameroun. Pendant près de cinquante ans, la Baptist Missionary Society de Londres y dépêchera prédicateurs et enseignants. Bien que les détails de l’épopée soient aujourd’hui connus, des zones d’ombre entourent encore les débuts de l’apostolat : les idéaux portés par les prêcheurs, le regard posé sur les populations, de même que l’accueil sur place des thèses apologétiques. En s’appuyant sur la correspondance baptiste, la présente étude tente de décrire la posture missionnaire et de préciser l’impact de la doctrine chrétienne dans les premiers temps de la cohabitation. Condamnations et vérités assénées au quotidien amènent à considérer deux effets à long terme de la réception de l’Évangile : l’acte de pénitence attendu, dont la portée se répercutera sur la manière de concevoir les notions de mal et de malédiction ; le champ sémantique associé à Jésus-Christ, qui élargit l’éventail des significations attribuées au sacrifice humain. Dans ce jeu de miroirs, les images associées à l’enfer et au corps du Christ hanteront bientôt le monde mouvant de la sorcellerie.

Kesetaraan hula-hula dengan boru dalam budaya Batak Toba: Tinjauan sosio-teologis Galatia 3:28

Dalihan Na Tolu is a culture and philosophy of life of the Batak people. It is not only the kinship relationship contained in it but also as a driving force for the life order of the believers. In the Dalihan Na Tolu philosophy there is a relationship that needs to be evaluated in relation to social equality, namely the relationship between Hulahula and Boru. The perspective of Christian faith will complement the philosophy of Dalihan Na Tolu if it is built in the love and sacrifice of Christ, which is ultimately driven by love in the Dalihan Na Tolu philosophy. This study uses a qualitative literature approach, which uses descriptive methods, and analysis-argumentative. descriptive, analysis-interpretative, and argumentation-comparative. With the constructive comparative aid method, this study uses various literature sources, such as books, journal articles, and dissemination on web pages to gain new insights from the text being studied. The conclusion that can be drawn is that the theology of social equality in the perspective of Christian faith should complement the philosophy of Dalihan Na Tolu which centers on the love and sacrifice of Christ. The relationship between hulahula and boru is no longer seen as an order of law which implies a curse but rather as a local wisdom that enriches mission values to introduce the love of Christ through the Dalihan Na Tolu philosophy.

Australian Colonial Anglican Bishops and the Eucharist: Broughton, Perry, and Nixon

Abstract This article examines the eucharistic theology of three colonial Australian Anglican Bishops: Broughton of Sydney, Perry of Melbourne, and Nixon of Tasmania. Examination of their thinking shows that there is a multiformity of view among the three bishops. Broughton engages realism but does this in mainly receptionist manner, seeing Christ as present in the reception of the eucharist and the sacrifice of Christ commemorated and made effective through faithful reception. Perry engages a memorialist view, without realism, and sees the eucharist as a mere remembrance of a past and completed transaction, that is, the death of Christ on the cross. Nixon, under Tractarian influence, expresses a decidedly realist view where Christ is seen to be really present in the elements and a much closer connection is drawn between eucharistic remembrance and Christ’s sacrifice. The Oxford Movement is important to all three bishops, with Broughton and Nixon being influenced in a realist direction and Perry using the writings of the Tractarians to argue against realism. The multiformity of view of these bishops explains some of the multiformity of eucharistic theology which continues in the Anglican Church of Australia to this day.

코로나 팬데믹 국가적 재난과 복음전파: 초대교회와 한국전쟁 상황의 전도 활동 비교연구

This study examines how the Early Church, which suffered a massive epidemic in the second and third centuries of the Roman Empire, and the Korean church, which suffered the Korean War, set the direction and purpose of evangelism. During a national disaster, in which the anomie phenomenon of social order occurs, they shed light on how they influenced the unchurched, the perception and spread of Christianity, and the church’s growth. The church should recognize the COVID-19 pandemic as an opportunity to spread the Gospel, not as a crisis. Rather than only emphasizing solidarity and recovery within the church, the church should also benefit society by practicing the love and sacrifice of Christ. To do so, we need to seek life-oriented evangelism, not institutional religious activities. Furthermore, we must challenge new domains and methods of evangelism in the New Normal environment. The church should grow into an open network-oriented faith community, not a closed religious gathering, and meet those who do not know the Gospel.

Sharing in the Eucharistic Sacrifice of Christ

Staying in the stream of the pastoral program of the Church in Poland, which is carried out under the slogan “Gathered at the Holy Supper,” the content of the article focuses on the analysis and synthesis of the documents of the Magisterium of the Church and theological publications on the Eucharistic sacrifice. First, the article discusses the Eucharistic making present of the sacrifice of the Cross as a gift of glorified Christ, and then draws attention to the active participation of the faithful in the Eucharistic making present of Calvary. The context of God’s mercy in the Eucharistic Sacrifice is also emphasized. The climax of the article is the interpretation of the eschatic dimension of the Eucharist, confirmed by the testimony of the life of Christians, joining in the sacrifice of Christ and in his death and resurrection, which result in the perfect joy of the saved in heaven.

Ofiarniczy wymiar Eucharystii podstawą jej więzi z misterium Chrystusa i życiem chrześcijańskim

The sacrifice of Christ is first of all the spiritual sacrifice of His life for His Father and His brothers; on the cross it becomes a blood offering, never ceasing to be the sacrifice of His divine and human heart (spirit); and in the sacramental economy it is offered anew on the altars of the world so as to unite the spiritual offerings of the faithful. The whole of Christian life is meant to become a spiritual offering, that is to say, a worshiping in Spirit and in truth, united with the Eucharistic sacrifice. Everything that Jesus did, said, and suffered had the goal of redirecting man to his original calling. This goal is preserved and communicated in the Eucharist, especially thanks to its sacrificial dimension. The Eucharist is not an ornament of Christian life, but the wellspring of change in life, and thus a place for bringing about “worship in Spirit and in truth” (Jn. 4:24) and the worship of God with the Logos and, modelled on the Logos, for subordinating one’s life to God. On this basis, it is clear that the rediscovery of the sacrificial dimension of the Eucharist contributes to its greater connection with the mystery of Christ and Christian life.

Penghiburan Sejati Orang Percaya Menurut Katekismus Heidelberg [True Comfort for Believers According to the Heidelberg Catechism

Comfort is necessity for every believer in this changing world. Believers are constantly faced with various challenges and struggles in life that are not easy. Since the world keeps changing that require the readiness of believers to react this changing. In addition, believers continue to struggle against sinful desires and lead holy and blameless life to get to know Christ more. The Bible teaches that God is with believers throughout the ages. This paper will show that God who has redeemed believers through Christ's sacrifice on the cross has the power to maintain the life of the believer in all circumstances so that God becomes the source of hope for the believer throughout his life, and God also enables the believer, strength, joy in all situations with an abundance of thanksgiving. The Heidelberg Catechism states that the believer's true comfort is only in Christ.

The Traditional Mass: History, Form, and Theology of the Classical Roman Rite by Michael Fiedrowicz

Reviewed by: The Traditional Mass: History, Form, and Theology of the Classical Roman Rite by Michael Fiedrowicz Daniel Waldow Michael Fiedrowicz The Traditional Mass: History, Form, and Theology of the Classical Roman Rite Translated by Rose Pfeifer Brooklyn, NY: Angelico Press, 2020. xvi + 331 pages. Paperback. $22.95. English speakers are in Rose Pfeifer's debt for her laudable translation of the 2019, fifth edition of Michael Fiedrowicz's The Traditional Mass. This book is an exemplary scholarly introduction to the content, meaning, and history of what is commonly called the "Latin Mass." The book aims principally for breadth, but at 304 body pages it also treats each of its topics with significant depth. The extensive footnotes and 15-page bibliography, organized by topic, are a tremendous resource for those wishing to do further research. Fiedrowicz's book is divided into three parts. Part I ("History") traces and assesses the historical development of the Roman Eucharistic rite. Chapter 1 succinctly details the growth of the Roman Mass from the apostolic era up to its revision in the 1962 Roman Missal. With this historical context in place, chapter 2 assesses the appropriateness of the various titles which have been given to the "Mass of the Ages" (46). Chapter 3 defends the theological legitimacy of the changes that occurred to the Roman Rite over the course of centuries. These various additions and reforms were always enacted in order to better express and protect the essence of the sacred mystery that is the Mass (54). Reforms were always "cautious and restrained," while additions always consisted of venerable liturgical customs that had already been proven in practice (55–56). Part II ("Form") studies the basic meaning of the structure and various parts of the Mass. Chapter 4 discusses the three levels of solemnity with which the Mass can be celebrated. Chapter 5 is an outstanding, step by step exposition of the meaning and historical origin of every major part of both the Mass of the Catechumens and the Mass of the Faithful. Chapter 6 covers the meaning of liturgical seasons and feast days. Chapter 7 treats the history and theological significance of ad orientem, versus altare and ad Dominum liturgical prayer. These practices express and promote faith in the true presence [End Page 150] of Christ in the Eucharist as well as the theocentric and sacrificial character of the Mass (147–150). Chapter 8 concerns the history and value of the Mass's use of Latin and Gregorian chant. Fiedrowicz makes a strong case for the exclusive use of a sacred language at Mass and claims that catechesis, not vernacular liturgies, is the best way to help the faithful understand the meaning of the Eucharistic liturgy (166). Chapter 9 examines the importance of rites, rubrics, and aesthetics to the promotion of the liturgy's sacred character. Fiedrowicz also expounds how the "active participation" of the laity in Mass is actualized primarily through their deliberate, prayerful, interior attempts to unite themselves with the sacrifice of Christ and adore his Eucharistic presence (225–231). Part III ("Theology") is an exegesis of the major dogmatic and theological truths contained in the prayers of the Latin Mass. Chapters 10 and 15 open and close this section by emphasizing how the public prayer of the Mass is the principal means by which the Church proclaims divinely revealed truth and fosters an orthodox, living faith among the people; hence, the theological content of the Mass matters. Chapter 11 describes how some of the orations of the classic rite bear witness to challenging theological truths that get watered down in the corresponding orations of the 1970 missal (239). Chapter 12 explores the history and logic of the lectionary. The readings in the older rite were chosen to illuminate the particular season or feast during which they were read. Their annual recurrence on fixed days helped the faithful to internalize their letter and spirit (252–253). Chapter 13 demonstrates how the offertory prayers which proceed the Roman Canon manifest the Church's faith in the sacrificial nature of the Mass. In the offertory the bread and wine are offered as "victims" to God, but these oblations are not independent and divinizing sacrifices...