TERANG TUHAN
Terang Tuhan Bersinar Bagimu

Mar
31

040912-buah-bibir1Growth in population and in particular the urban population in Indonesia has changed a lot of the social order, including the order of life are attending, particularly the urban community (urban parish). In the midst of rapid change so that an extraordinary impact, would not want the church is also confronted with a change of strategy and mission services that require adjustments and the anticipated deal with it.
Psychologically and spiritually we see that the urban society increasingly individualistic and diminishing concern for neighbors, many households are messy and lack the bond of love between parents and children caused many casualties.

Spiritual ministry felt increasingly less ‘bite’ due to career pressures cause a lack of human attention to religion. Stress work, career and saturation of modern life tends to produce spiritual community empty city that became an easy target emotional cults without having significant impact on the spiritual life.
In addition to the many churches, the increasingly lukewarm and empty, a lot of “communion” mushroomed in major cities, including in offices, restaurants and public buildings more, a lot of businessmen, the rich, important people attended, but didurban spiritual excitement it generates a repentant life? It is unquestionable, because even though many people are present in associations so it seems entrepreneurs are generally still does not reflect changes in how its trade even though he began diligently make offerings or tithe.
Morality cities is declining sharply, the law is increasingly becoming the city ethics and business ethics, and human cities will increasingly become a means of production and the growing loss of identity and conscious law is weak. Symptoms of urban spirituality thus points to the fact that the apparent where religion was searched and rewarding emotionally but was powerless to transform modern man in town.

Religion grow quantitatively but qualitatively questionable.
Residents modern city increasingly secularized, individualistic and materialistic and also they tend to look for groups of “primordial” such as ethnicity, religion and race, which is why in large cities tend to gather in tribal or compatriot become stronger as a brake on safety tendency modernization further eliminate human identity.

On the other hand the danger Primordialism is excessive tribal feeling, which ties a person in the first group with all the value obtained through socialization will play a role in shaping attitudes primordial. On the one hand, the primordial attitude has the function to preserve the culture of the group. However, on the other hand this attitude can make individuals or groups have the attitude of ethnocentrism, the attitude or outlook stem from the society and culture of its own, usually accompanied by attitudes that belittle people and other cultures, they will always look at other cultures of glassesculture.

This happens because of the values that have been socialized since childhood has become ingrained value (internalized value) and extremely difficult to change and likely to be maintained if the value is very beneficial for him.
There are two types of ethnocentric: 1. ethnocentric infleksibel which is an attitude that tends to be subjective in view of the culture or the behavior of others, namely a flexible 2. ethnocentric attitudes that tend to judge the behavior of others is not only based on their own cultural standpoint but also angle perspective of other cultures.
In the church life we see the same phenomenon in which many are looking back primordialism religious belief or cling to religion and tend to be fanatical, for example: A group of people who consider religion the most correct and superior to other religions and cause conflict because his thinking. The strengthening primordialism can also lead to the emergence of discrimination as an attempt to differentiate the classes related to special interests who do intentionally.
Forms of discrimination carried out by treating differently those groups that is based on race, ethnicity, religion, majority, minority in the form of church life in addition to seeking an escape emotional as compensation saturation of modern life. In some ways the church seems to be useful to fill emotional and needs primordial thirst, but as “servant of God” church clearly therefore not be a “blessing” for the community if he did not have the sensitivity of environmental and social concerns.

Mar
30

gereja-simultan-2Perkembangan penduduk dan khususnya penduduk perkotaan di Indonesia telah mengubah banyak tatanan sosial termasuk tatanan kehidupan berjemaat, khususnya jemaat perkotaan (urban parish). Di tengah-tengah perubahan cepat demikian yang menimbulkan dampak luar biasa, mau tidak mau gereja juga diperhadapkan dengan perubahan strategi dan misi pelayanannya yang membutuhkan penyesuaian dan juga antisipasi menghadapi hal itu.
Secara psikis dan spiritual kita melihat bahwa masyarakat perkotaan makin individualistis dan kepeduliannya kepada tetangga makin menipis, rumah tangga banyak yang berantakan dan kurangnya ikatan kasih antar orang tua dan anak menimbulkan banyak korban.

Pelayanan rohani makin kurang dirasakan “menggigit” karena tekanan karir menimbulkan kurangnya perhatian manusia pada agama. Stress pekerjaan, karir dan kejenuhan hidup modern cenderung menghasilkan masyarakat kota yang kosong rohani yang menjadi sasaran empuk ibadat-ibadat emosional tanpa memiliki dampak berarti bagi kehidupan spiritual.
Di samping banyak gereja, yang makin suam dan kosong, banyak “persekutuan” menjamur di kota-kota besar termasuk di kantor-kantor, restoran-restoran, dan gedung-gedung umum lainnya, banyak pengusaha, orang kaya, orang penting menghadirinya, tetapi apakah kegairahan spiritual perkotaan itu menghasilkan kehidupan yang bertobat? Hal ini perlu dipertanyakan, sebab sekalipun banyak orang hadir dalam persekutuan-persekutuan demikian kelihatannya para pengusaha itu umumnya tetap tidak menunjukkan perubahan dalam cara dagangnya sekalipun ia mulai rajin memberikan persembahan atau persepuluhan.
Moralitas kota makin merosot tajam, hukum rimba makin menjadi etika kota dan etika bisnis, dan manusia kota akan makin menjadi alat produksi dan makin kehilangan identitas diri dan sadar hukumnya lemah. Gejala demikian menunjukkan fakta spiritualitas perkotaan yang semu di mana agama memang dicari dan bermanfaat secara emosional tetapi tidak berdaya mentransformasikan manusia modern di kota.

Agama bertumbuh secara kuantitatif tetapi secara kualitatif masih dipertanyakan.
Penduduk kota modern makin sekular, individualistis dan materialistis dan juga mereka cenderung mencari kelompok-kelompok “primordial” seperti SARA, itulah sebabnya di kota-kota besar kecenderungan untuk berkelompok secara kesukuan atau sekampung menjadi lebih kuat sebagai rem pengaman kecenderungan modernisasi yang makin menghilangkan identitas diri manusia.

Disisi lain bahayanya Primordialisme adalah perasaan kesukuan yang berlebihan, dimana ikatan seseorang pada kelompok yang pertama dengan segala nilai yang diperolehnya melalui sosialisasi akan berperan dalam membentuk sikap primordial. Di satu sisi, sikap primordial memiliki fungsi untuk melestarikan budaya kelompoknya. Namun, di sisi lain sikap ini dapat membuat individu atau kelompok memiliki sikap etnosentrisme, yaitu sikap atau pandangan yang berpangkal pada masyarakat dan kebudayaannya sendiri, biasanya disertai dengan sikap dan pandangan yang meremehkan masyarakat dan kebudayaan lain, mereka akan selalu memandang budaya orang lain dari kacamata budayanya.

Hal ini terjadi karena nilai-nilai yang telah tersosialisasi sejak kecil sudah menjadi nilai yang mendarah daging (internalized value) dan sangatlah susah untuk berubah dan cenderung dipertahankan bila nilai itu sangat menguntungkan bagi dirinya.
Terdapat 2 jenis etnosentris yaitu: 1. etnosentris infleksibel yakni suatu sikap yang cenderung bersifat subyektif dalam memandang budaya atau tingkah laku orang lain, 2. Etnosentris fleksibel yakni suatu sikap yang cenderung menilai tingkah laku orang lain tidak hanya berdasarkan sudut pandang budaya sendiri tetapi juga sudut pandang budaya lain.
Dalam kehidupan bergereja kita melihat gejala yang sama di mana banyak yang mencari kembali primodialisme agama yang mempercayai atau berpegang teguh pada agamanya sendiri dan cenderung fanatik, contoh: Sekelompok orang yang menganggap agamanya paling benar dan unggul dari agama lain dan menyebabkan konflik karena pemikirannya. Menguatnya primodialisme dapat juga mengakibatkan munculnya diskriminasi sebagai upaya untuk membedakan golongan-golongan yang berkaitan dengan kepentingan tertentu yang dilakukan dengan sengaja.
Bentuk diskriminasi dilakukan dengan memperlakukan golongan-golongan secara berbeda yang di dasarkan pada ras, suku bangsa, agama, mayoritas, minoritas dalam bentuk kehidupan bergereja di samping mencari pelarian emosional sebagai kompensasi kejenuhan kehidupan modern. Di satu segi kelihatannya gereja ada manfaatnya untuk mengisi kehausan emosional dan kebutuhan primordialisme, tetapi sebagai “Hamba Allah” jelas gereja demikian tidak menjadi “berkat” bagi masyarakat bila ia tidak mempunyai kepekaan lingkungan dan kepedulian sosial.

Jan
30

images(7)Speaking in tongues, is the fact that a person has received the Holy Spirit.According to Luke, everyone has been filled with the Holy Spirit and began to speak in tongues. This ability was given to them by the Holy Spirit. Speaking in tongues, is the fact of the baptism of the Holy Spirit and the scriptures say that they have all received this manifestation.

The gift of tongues is a gift of God for the church. Some will be able to speak in different tongues to build up the body of the church.

Tongues is the language of prayer and praise directly from our spirit to God (1 Corinthians 14: 4-17). When we pray in tongues, we talk to God and not to others.Others will not understand tongues. It is a heavenly language between human spirit with God. When we pray in tongues, we help ourselves grow spiritually. We must pray for the ability to interpret the language of our own prayer. When the gift of tongues work in opening the meeting, it would bring the interpretation so that it will build the entire congregation!

When the “message” in tongues is given, no longer the man who speaks to God.But God speaks to man. It was always used with the gift of interpretation. Speaking in tongues is the first gift of the Holy Spirit we do after we receive the Holy Spirit.Pray to the Father in the heavenly language we will release our spirit to work in eight other gifts of the Holy Spirit. Of course, the devil has carried out attacks in tongues.By stopping the Christians to work in the gift of the Spirit, he can stop them from progressing to others!

No where else in the scriptures can be found, or proved that the gift of tongues or the interpretation of tongues is stopped. The gift of tongues will cease when the perfect comes – when Jesus came – and we will all speak one language.

Throughout the book of Acts people are saved and they have received the gift of the Holy Spirit, and they spoke in tongues.

First To the Jews, (Acts 2: 1-18) Jesus instructed believers to wait for the fulfillment of the Holy Spirit before they started stepping out in service. They are one heart in one room on the day of Pentecost when the Holy Spirit comes baptism for the first time.

Then To the people of Samaria, (Acts 8: 1-40) when auxiliary church, Philip went to Samaria, they have believed in Jesus and they were saved. Then the apostles came from Jerusalem and laid hands on them and they were filled with the Holy Spirit.

They are the enemy, (Acts 9: 1-31, 22: 1-22, 26: 9-24). Paul was a leader of the persecution of the church, was on his way to catch again Christians in Damascus when a flash of light appeared around him and he fell to the ground. There he met with Jesus. Then God sent Ananias to him and laid hands on him and Paul received the baptism of the Holy Spirit.

To the Gentiles, after Peter was given the same vision three times and ordered, “What are declared lawful by God you should not be declared unlawful” God sent a commander of Rome, Cornelius, friends and companions to receive salvation. In Acts 10 reveals that God destroys human tradition. For Jews, mingle with non-Jews is taboo. What did Peter destroy the law that had been in effect. In other words, traditions contrary to the principles of God should be abolished and replaced by the truth of God’s word.

During the meeting, Peter convey the facts of divine truth. The first attitude of God toward man does not depend on external requirements such as: appearance, race, nationality or certain social level (34-35). God does not care about the difference tribes. Cornelius does not have to be a Jew for salvation, because salvation is in Jesus Christ (43). Second, Peter said that the life, death and resurrection of the Lord Jesus, who is also at the core of the Gospel to all nations.

Ikuti

Kirimkan setiap pos baru ke Kotak Masuk Anda.

Bergabunglah dengan 984 pengikut lainnya

%d blogger menyukai ini: