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nec dt300 user manualFurthermore, without Christian spiritual formation, Christian institutions find it difficult to perform their roles well. Therefore, this book challenges Christian leaders such as educators, pastors, spiritual directors, and other church leaders to become God’s instruments in transforming believers to have Christlike character in their lives. BAHASA INDONESIA ABSTRAK: Meskipun minat dalam formasi rohani Kristen di kalangan kaum Injili, khususnya di masyarakat Barat, telah berada pada tahap kritis, Howard menegaskan pentingnya formasi rohani Kristen. Formasi rohani Kristen membantu individu-individu dan komunitas-komunitas Kristen untuk bertumbuh lebih dalam terkait hubungan mereka dengan Allah Tritunggal karena didalamnya Roh Kudus, Alkitab, komunitas, dan misi saling berhubungan satu sama lain. Lebih jauh lagi, tanpa formasi rohani Kristen, lembaga-lembaga Kristen sulit melakukan perannya dengan baik. Oleh karena itu, buku ini menantang para pemimpin Kristen seperti pendidik, pendeta, direktur spiritual, dan pemimpin-pemimpin gereja lainnya untuk menjadi alat Tuhan dalam mengubah orang-orang Kristen agar dapat memiliki karakter seperti Kristus dalam kehidupan mereka.Furthermore, without Christian spiritual formation, Christian institutions fin d it difficu lt to perform their roles well. Therefore, this book challenges Christian leaders such as educators, pastors, spiritual directors, and other church leaders to become God’s ins truments in transf orming believers to have Christlike character in their lives. Keywords: Christian spiritual fo rmation, Holy Spirit, Christlike character, transformation. Lebih jauh lagi, tanp a formasi rohani Kristen, lembaga-lembaga Kristen sulit melakukan perannya dengan baik.http://www.frankenfoto.de/userfiles/craft-n-sew-euro-pro-manual.xml

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Oleh kar ena itu, b uku ini menantang para pemimpin Kristen seperti pendid ik, pendeta, direktur spiritual, dan pemimpin-pemimpin gereja lainnya untuk menjadi alat Tuhan dalam mengubah orang-orang Kristen agar dapat memiliki karakter seperti Kristus dalam kehidupan mereka. Kata Kunci: formasi rohani Kristen, Roh Kudu s, karak ter Kristus, transformasi. INTRODUCTION Evan B. Howard’s book, A Guide To Christian S piritual Formation: How Scripture, Spirit, Community, and Mission Shape Our Souls, is a challenge and reminder to the Christian institutions t o focus their attention more intensely on Christian spiritual formation. Dr. Howard is the founder and director of Spirituality Sh oppe: An Evangelical Center for the Study of Christian Spirituality a nd affiliate associate professor of Christian Spirituality at Fuller Theological Seminary in Pasadena, California. In his book, he reminds us that interest in Christian spiritual formation among evangelicals has been at a critical stage. He argues that without Christian spiritual formation, Christian i nstitutions are difficult to do their roles well. This book is very useful for Christian educators, pastors, spiritual directors, church le aders, and congregation members who are interested to learn more about Christian spiritual formation. The main claim of this book is Christian spiritual formation matters because it helps Christian in dividuals and comm unities grow more deeply in their relationship with the Triune God (p. 18). The author ends this book by providing an epilogue regarding his personal history of spiritual formation. The Basics of Christian Spiritual Formation In chapter 1, the author starts his book by mentioning a short but firm claim: “Christian spiritual formation matters.” Fo r him, this is the most fundamental principle r egarding Christian spiritual formation. To support his claim, he explores some key terms: Christian, spiritual, and formation.http://www.dpsszczytno.pl/photo/craft-manual-of-northwest-indian-beading.xml He finds that Christian spiritual formation is very unique if it is compared to other spiritual formations because Christian spiritual formation involves “the sovereign Christian God, the Christian Spirit, the Christian Story, the Christian community, and the Christian faith” (p. 15). As a consequence, he argues that Christians w ill experience a total transformation: in his or her spirit, his or her relationships with God, and other aspects of his or her life. Furthermore, he tries to provide a more comprehensive definition of Christian spiritual formation. It is written in the Bible and the Bible is God’s story.He argues that “these contexts form the setting within which the unique gift or charisms of individuals, communities, and even To day we know some practices such as Christian counseling, discipleship, coaching, and sp iritual direction (p. 77). The fifth element is the process of transformation. Spirit, Scripture, the church are the means that God pr ovides for Christians to cultivate growth in their relationship with Him. The Practice of Christian Spiritual Formation In chapter 7, the author d iscusses the f irst pra ctice of Christian spiritual formation with rega rd to our relationship with God through prayer. He mentions some important principles about p rayer and challenges the readers to have deeper perspectives. First, what is prayer. Prayer is communication between created and Creator, between saved and Savior” (p. 12 9). Second, types of prayer. Although we can pray by using different types such as simple prayer, interc ession prayer, and medi tative or con templative prayer, he argues that “Formation i nto prayer is a matter of wisdom: the right communication for the right people at the right time” (p. 132). Third, how we pray. It is the Word of God. God communicates to us through the Scriptures, and Scripture gives voice to our own prayer. Many passages are themselves prayers” (p. 132 ). Fourth, the spirit of prayer.http://afreecountry.com/?q=node/3404 It is a common understanding that prayer is our way to have communication with God, but he argues that the most significant principle of prayer is our relationship with the Holy Spirit. He claims th at “Prayer is the joining of First, the Holy Spirit. He argues that the most primary thing in Christian spiritual formation is “ Spirit-ual formation because the H oly Spiri t of Christ is the ag ent o f community transformation, as well as personal transformation. He arg ues that we are formed in, by, and into a congregation, therefore “the breadth and depth of our formation are nourished in the environment of a congregation” (p. 158). Last, the networks. In the midst of the modern age and globalization era, Christian spiritual formation must adjust itself to the curre nt situation. He argues that even though each of these three aspects has its own unique role but they are interrelated with each other in our formation p rocess. He says, “P aul’s own formation was a Spirit-led, interweaving transformation of his thoughts, his emotions, and his choices” (p. 177). He further explains that Paul stresses intellect (thinking) aspects in his teaching su ch as wisdom, He challenges us to have a new paradigm about the mission, from something that we d o to be something that God d oes. He explains the “new missions consensus” by providing an imaginary case study about St. Cuthbert church. He m entions four principles as his convictions: (1) Mission is primarily God’s work; (2) Our participation in God’s mission is guided by our own a ssimilation of the gospel story”; (3)Mi ssion requires that the people of God participate in the full restoration of the world in every area of life; (4) Mission is something that we do right here and right now (201). Rather, our identity as a church and as individuals in Christ must be rediscovered in the midst of interacting with people and groups who may be very different from us (p. 201).http://www.dolciariavarone.com/images/canon-pixma-mx860-all-in-one-manual.pdf In chapter 11, the author d iscusses the last practice of Christian spiritual formation, which is discerning formation. First, the b est practices, virtues, and principles for discernment. He argues that “Christian discernment is Howard claims, I believe the ministry of Christian spiritual formation is one of the greatest needs of our time. We are today overstimulated with words and images, overconnected with acquaintances, overloaded with resources, and overburdened with the needs around us. What we need is not another menu of practices. We need people who will guide us through the appropriate practices into an authentic spiritual life. (p. 242) Important Contributions The main contribution of Howard’s book is that he develo ps a more comprehensive definition of Christian spiritual fo rmation. After analyzing some previous definitions created by several good theo logians and writers (including h imself) ove r the twenty -five years, he found general agreement in those definitions such as “the t ask of spiritual formation involves a process of change” (p. 16); “the aim of Christian spiritual Regarding the first one, he addresses four type s of contexts t hat are significant for Christian spiritual formation. First, culture. The lives of Christians cannot be separated from the c ultural elements that surround them. He mentions that through congregation Christians can have Christian education, pastoral care, and worship planning that help them in their spiritual f ormation. However, because information and communication technology has developed very fast, he argues that Christians today do not always d epend on their local congregations but they can involve in global congregations (p. 68). The last context is countermovements. They are the people who “challenge the prevailing consensus (liberation) or simply drawn to separate themselves from that consensus (uprootedness)” (pp. 68 -69). The second one, the means of Christian spiritual formation, he discusses four important things. First, the mi nistry of the Spirit. He claims that “the Spirit acts as the primary agent of our for mation” (p. 103). He further explains the impo rtant roles of the Holy Spirit i n Christian spiritua l formation: “the Holy Spirit is the revealer of truth, the initiator of moral renewal, the mediator of righteous relationships, the One who empowers us for a mission, and the stimulator of holy worship” (p. 103). Although It is an art form, not a formula” (p. 114). Third, the community of believers. He argues that format ion in Christ does not only happen to individuals b ut it also happens in t he f amilies, churches, and Christian communities. For example, worship gatherings, preaching the Word of God, and sacraments are common practices as the means of Christian spiritual formation in the communit y of believers (pp. 114 -117). The last one is the trials of everyday life. He reminds us that the lives of Christians are not free from problems such as disappointment, loss, emptiness, conflict, abuse, persecution, and so on. However, all of the problems of our life can contribute to our growth in Christ. He challenges us to have the right attitudes in dealing with the trials in our daily life, such as open heart, a clear mind, and stron g will. So that, “by controlling ourselves in the midst of trial, we make trials a positive means o f grace for our formation in Christ” (p. 118). Strengths and Limitations One of the strongest features of A Gui de to Christian Spiritual Formation is that Howard uses a number o f imagi nary case studies to help readers think about diverse aspects of the elements and the work of Christian spiritual formation. He uses different figures of these case studies: they are businessmen, young converts, spiritual directors, pastors, a seminary student, w orship leader, and so on. Since they are set intentionally in different locations, cultures, and situations, these case studies help us to have a better understandi ng of how Christian sp iritual formation is implemented in our daily lives. He discusses some Biblical principles and uses them as the foundations of his arguments. N o wonder all of these things are very useful to help the readers have more critical, c omprehensive, and reflective yet Biblical thinking regarding Christian spiritual formation. Although Howard has included many Biblical principles in this book to support his concept about Christian spiritual formation, I t hink it will be better if he explores and discusses at least one person as a model in the Old Testament and also in the New Testament, so that we can learn from their experiences and struggles concretely of how they live their faith as God’s chosen people. In addition, since Christian spiritual formation in this book is discussed more on the evangelicals perspective, in my opinion, it will be better if the author also explores more deeply in the other perspectives such as Catholic, Orthodox, Pentecost, Reformed, and so on, so that we will know how amazing Christian spiritual formation is. CONCLUSION Overall, Howard challenges us to see and think more comprehensively about Christian spiritual formation. We increasingly realize that the uniqueness of Christian spiritual formation compared to others can be seen from how the role of the Holy Spirit, Scripture, community, and mission are interconnected with one another to help believers grow in their faith. Therefore, this book challenges the Christian educators, pastors, spiritual directors, and church leaders in order to be God’s instrum ents to transform believers to have Christlike character in their life. REFERENCES Howard, E. B. (2018). A guide to Christian spiritual formation: How Scripture, Spirit, community, and mission shape our souls. Grand Rapids, MI: Baker Academic. A guide to Christian spiritual formation: How Scripture, Spirit, community, and mission shape our souls Jan 2018 E B Howard Howard, E. B. (2018). A guide to Christian spiritual formation: How. Scripture, Spirit, community, and mission shape our souls. Grand. Rapids, MI: Baker Academic. Advertisement Recommended publications Discover more Article Full-text available Peran Guru Kristen sebagai Agen Restorasi dan Rekonsiliasi dalam Mengembangkan Karakter Kristus pada. Christian teachers can function as role models for these adolescents both inside and outside classroom settings. One of the biggest barriers for adolescents to develop a more Christ-like character are their irrational beliefs that influence their thoughts and behaviors. This article will discuss the role of Christian teachers in helping adolescents to become more Christlike in character in their daily life. Pengudusan merupakan suatu proses pendewasaan menuju karakter Kristus setelah seseorang mengalami kelahiran baru. Dalam konteks perkembangan iman remaja, selain dari peran orangtua dan pendeta, para remaja yang telah lahir baru membutuhkan dukungan guru Kristen sebagai agen pemulihan untuk memulihkan gambar dan rupa Allah dalam diri mereka dan agen pendamaian untuk memulihkan relasi mereka dengan Allah, sesama, dan diri sendiri yang telah rusak karena dosa. Guru Kristen memiliki peran sebagai teladan bagi para remaja baik didalam maupun diluar konteks kelas. Salah satu hambatan terbesar bagi remaja untuk memiliki dan menghidupi karakter Kristus adalah irrational beliefs mereka yang mempengaruhi pikiran dan perilaku mereka. Artikel ini akan membahas bagaimana peran guru-guru Kristen dalam menolong para remaja untuk memiliki dan menghidupi karakter Kristus dalam kehidupan mereka sehari-hari. View full-text Article Peranan Orang Tua Dalam Pendidikan Agama Kristen Terhadap Pertumbuhan Rohani Anak January 2021 Parents who are given a mandate by God to be the main spiritual educators for their children. The purpose of God is to encourage parents as the main spiritual educators for their children, so that their children will experience spiritual growth in their faith in Him. This paper discusses the role of parents in Christian religious education on children’s spiritual growth. The findings of this study are the respondents, in this case the church Gereja Pantekosta di Indonesia (GPdI) Glenmore Kabupaten Banyuwangi, carry out its role as a parent in cultivating Christian values for the spiritual growth of children although not significantly overall.Key words: Spiritual Growth, Congregation, Christian Education. AbstrakOrang tua diberikan mandat oleh Allah untuk menjadi tenaga pendidik kerohanian yang utama bagi anak-anaknya. Tujuan Allah menghimbau orang tua sebagai pendidik kerohanian utama bagi anak, agar kerohanian anak mengalami pertumbuhan secara iman kepada-Nya. Tulisan ini membahas tentang peran orang tua dalam pendidikan agama Kristen terhadap pertumbuhan kerohanian anak. Metode yang digunakan dalam penulisan ini adalah metode kuantitatif dengan pendekatan angket disertai pendeskrifsian jawaban para responden atas angket yang dibagikan. Temuan dari penelitian ini adalah para respoden dalam hal ini jemaat Gereja Pantekosta di Indonesia (GPdI) Glenmore Kabupaten Banyuwangi, melaksanakan perannya sebagai orang tua dalam penanaman nilai-nilai kekristenan untuk pertumbuhan kerohanian anak walau tidak secara signifikan secara keseluruhan.Kata kunci: Pertumbuhan Rohani, Jemaat, Pendidikan Agama Kristen Read more Article Image of the layperson in the documents of the Second Vatcan Council and its challenge for today January 2015 A. Segula The Second Vatican Council, which is also known as the Pastoral Council, has redefined the role of the laity in the Church. The view of the layperson had been changing already prior to the Council but found a more appropriate form at the time of the Council. Several documents of the Council speak on the laity: Lumen Gentiium, Gaudium et Spes, Apostolicam Actuositatem, Gravissimum Educationis. The term ‘laity’ covers all the faithful, with the exception of the members of the holy orders and members of the religious orders that have been approved by the Church, that is, the believers who have been baptized into Christ and incorporated into the People of God. Apostolicam Actuositatem discloses the areas of apostolic activity within the Church, such as the parish, family and youth, as well as outside the Church, such as the societal, national and international sphere; the Council thus indicates the primary areas of activity of the laity. The actual state of the Church, particularly the life of the Church in Slovenia, shows the importance of intellectual and spiritual formation of the laity, especially those who are involved in various ministries of the Church. The Sklepni dokument Plenarnega zbora Cerkve na Slovenskem (Final Document of the Plenary Council of the Church in Slovenia) also speaks of the layperson in the Church in Slovenia and shows an awareness at the turn of the century of the vital and irreplaceable mission the Christian laity have in the process of evangelizaton of Slovenian society. We meet laypeople in the traditional kind of pastoral work in our parishes as well as in the newly formed movements and organizations, so it is crucial to let the Spirit guide the search for appropriate approaches to work with the laity. Braito ascribed significant importance to ecclesiology as a prerequisite for effective pastoral work, which he understood as a process of ongoing intellectual education of the faithful as well as their spiritual formation. Braito, while avoiding the more controversial issues, followed this discussion and presented its main themes to the Czech speaking Christian public. He considered a deep knowledge of the Church indispensable for a sound spiritual life. In this context, a dynamic comprehension of the relation between God and the human person, which Braito liked to express as ‘sonship of God’, presents his distinctive contribution to a practical pastoral-oriented application of ecclesiology. Read more Last Updated: 22 Sep 2020 Discover the world’s research Join ResearchGate to find the people and research you need to help your work. Join for free ResearchGate iOS App Get it from the App Store now. Install Keep up with your stats and more Access scientific knowledge from anywhere or Discover by subject area Recruit researchers Join for free Login Email Tip: Most researchers use their institutional email address as their ResearchGate login Password Forgot password. Keep me logged in Log in or Continue with LinkedIn Continue with Google Welcome back. Keep me logged in Log in or Continue with LinkedIn Continue with Google No account. All rights reserved. Terms Privacy Copyright Imprint. It furthers the University’s objective of excellence in research, scholarship, and education by publishing worldvride. No part of this publication may be reproduced, stored in a retrieval system, or transmitted, in any form or by any means, without the prior permission in writing of Oxford University Press, or as expressly permitted by law, by licence or under terms agreed with the appropriate reprographics rights organization. Enquiries concerning reproduaion outside the scope of the above should be sent to the Rights Department, Oxford University Press, at the address above You must not circulate this work in any other form and you must impose this same condition on any acquirer Published in the United States of America by Oxford University Press 198 Madison Avenue, New York, NY 10016, United States of America British Library Cataloguing in Publication Data Data available Library of Congress Control Number; 2016961439 ISBN 978-0-19-966224-1 Printed and bound by CPI Group (UK) Ltd, Croydon, CRo 4YY Links to third party websites are provided by Oxford in good faith and for information only. Oxford disclaims any responsibility for the materials contained in any third party website referenced in this work. To William Alston and Alvin Plantinga, pioneers in the epistemology of theology In Michael Heidelberger and Friedrich Stadler (eds.). History of Philosophy of Science: New Trends and Perspectives. Dordrecht: Kluwer Academic Publishers, 121-35. Sterrett, Susan G. (2006). Wittgenstein Flies a Kite: A Story of Models of Wings and Models of the World. New York: Pi Press. Swinburne, Richard (2005). Faith and Reason. Oxford: Clarendon Press. Tilley, Terrence W. (1995). The Wisdom of Religious Commitment. Washington, DC: Georgetown University Press. Toulmin, Stephen E. (2001). Return to Reason. Cambridge, MA: Harvard University Press. Vincenti, Walter G. (1982). ‘Control-Volume Analysis: A Difference in Thinking between Engineering and Physics’. Technology and Culture 23:145-74. Wolterstorif, Nicholas (2010). ‘Entitlement to Believe and Practices of Inquiry. In Terence Cuneo (ed.). Practices of Belief: Selected Essays, Vol. 2. Cambridge: Cambridge University Press. In Marilyn McCord Adams and Robert Merrihew Adams (eds.), The Problem of Evil. Oxford: Oxford University Press, 138-60. Zagzebski, Linda Trinkaus (2011). ‘Religious Knowledge’. In Sven Bernecker and Duncan H. Pritchard (eds.), TheRoutledge Companion to Epistemology, 393-400. New York: Routledge. Zussman, Robert (1985). Mechanics of the Middle Class: Work and Politics among American Engineers. Berkeley, CA: University of California Press. SUGGESTED READING D’Costa, Gavin (1998). ‘On Cultivating the Disciplined Habits of a Love Affair: Or on how to do theology on your knees’. New Blackfriars 79:116-35. Gavrilyuk, Paul L. and Coakley, Sarah (eds.) (2012). The Spiritual Senses: Perceiving God in Western Christianity. Cambridge: Cambridge University Press. Hadot, Pierre (1995). Philosophy as a Way of Life. Maiden, MA: Blackwell. Kallenberg, Brad J. (2004). ‘Praying for Understanding: Reading Anselm through Wittgensteiii Modern Theology, 20: 527-46. CHAPTER 10 SPIRITUAL FORMATION, AUTHORITY, AND DISCERNMENT FREDERICK D. AQUINO AN important feature of spiritual formation involves finding reliable processes, people, practices, and materials that put one in the best position to cultivate the spiritual life and to achieve the specified goals. Some of these goals, for example, include (1) the cultiva- tion of a stable, tranquil, and properly disposed mind (e.g. purity of heart); (2) the capac- ity to map aptly the practical and contemplative aspects of the spiritual life and thereby regulate the relevant practices and virtues towards their proper end (e.g. discernment); and (3) the acquisition of the ideal epistemic state of the spiritual life (e.g. the vision of God). The pursuit and attainment of these goals requires considerable training as well as the transformation of the whole person. Along these lines, people within a communal context learn, under the tutelage of spiritual directors, how to open themselves up to being cognitively, volitionally, and affectively transformed. As I hope to show, there are some epistemological features that are integral to this transformative process of spiritual formation. Accordingly, I structure this chapter in the following way. The first section will draw attention to some works that connect philosophy (including some epistemological themes and issues) and spirituality (including the topic of spiritual formation). The sec- ond will spell out some of the main features of John Cassian’s (c.360-435 CE) account of spiritual formation. In particular, it will focus on his understanding of the penulti- mate and ultimate goals of spiritual formation, of the importance of relying on others for making progress in the spiritual life and achieving the relevant epistemic goods, and of the three indicators that help determine whether a person is a reUable spiritual author- ity. The third section will identify briefly three areas that deserve further epistemologi- cal attention, clarification, and development. However, this is neither the time nor the place to take up all of the different lines of investiga- tion. Instead, I will focus briefly on the works of Pierre Hadot, John Cottingham, Harriet Harris, Sarah Coakley, and Paul Moser (for further constructive and critical reflec- tion on the relevant themes, questions, and issues, see McNulty 1980; Mcintosh 1998; McGhee 1992 and 2000; Frances 2008; Anderson 2009; White 2013; Rickabaugh 2013; Wynn 2013; and Porter 2014). Pierre Hadot has played a key role in drawing attention to and unpacking the connec- tion between spirituality and philosophy in antiquity. More specifically, he has argued that ancient philosophy was concerned vnth nothing less than the ‘art of living’; in fact, he has claimed that the modern notion of spiritual exercises actually was rooted in the conception of philosophy as a way of life in antiquity. Philosophy as a way of life involved a series of spiritual exercises that aimed at regulating the inner activities of the self (e.g. ordering the passions) and at making spiritual progress towards attaining the ideal state of wisdom. The goal of these exercises was to form within people ‘a habitus, or new capacity to judge and to criticize; and to transform —that is, to change people’s way of living and of seeing the world’ (Hadot 1995:84; Hadot 2002:274). An important aspect of philosophy as a way of life involved learning how to enter into dialogue. A spiritual exercise of this sort required interlocutors (within a particular philosophical school) to undergo a process of self-transformation, the aim of which was to put them in a better position to transcend their own points of view and discover truth. As a result, they took up within such an environment the relevant philosophical top- ics in accordance with the demands of rational discourse. The teacher here served as a spiritual director and accordingly adapted the teaching and discussion to the ‘spiritual level of the students at hand (Hadot 1995: 62, 64; see also Demacopoulos 2007:175 n. 3; for an appreciative, though critical, appraisal of Hadot’s characterization of philosophy as a way of life in the ancient world, see Cooper 2012: x, 17-23,29). John Cottingham concurs with Hadot’s emphasis on the transformative aspect of phi- losophy and Ukewise aims to connect spirituality and philosophy, but with a more con- structive proposal in mind. In particular, he seeks to carve out a more ‘humane’ model for philosophy of religion, especially in terms of an ‘epistemology of involvement’ that pays greater attention to the context and practices that form and shape a religious way of life. However, an epistemology of involvement does not suggest uncritical submission to what religious traditions say; nor does it rule out critical modes of examination. Instead, SPIRITUAL FORMATION, AUTHORITY, AND DISCERNMENT I59 it seeks to maintain ‘the virtues of a critical philosophical methodology’ (e.g.