Yusak Tanasyah
Great Comission Theological Seminary, New York, US

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Inkarnasi Bukti Kemahakuasaan Tuhan Pada Wujud Kemanusiaan Yesus: The Incarnation as Evidence of God’s Omnipotence in the Human Nature of Jesus Arifman Gulo; Yusak Tanasyah; Andreas Bayu Kristiantoro
Journal of Religious and Socio-Cultural Vol 3 No 2 (2022): Journal of Religious and Socio-Cultural Vol.3 No.2 (October 2022)
Publisher : Sekolah Tinggi Teologi Widya Agape dan Perkumpulan Teolog Agama Kristen Indonesia

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.46362/jrsc.v3i2.114

Abstract

The Incarnation is one of the Christian doctrines about the truth of God's word which is sourced from the Bible. God in His infinite omnipotence has come to earth to become a human. Man is in the form of Jesus who is God himself. He is the only begotten Son of God who became a perfect man. He is one hundred percent God, and He is one hundred percent also human. He is divine and He is also human. Through the fact of the birth and presence of Jesus in the world to do and fulfill God's will in His omnipotence, namely, to work salvation for sinners throughout the life, starting with birth (Christmas), ministry, tribulation, crucifixion, and death on the cross, resurrection, and ascending to the top. heaven. This is what is called the incarnation of God in His omnipotence. God is Spirit, but His words are real, God is real, God exists, and God is sovereign. God's sovereignty governs all things in creation, providence, and redemption. All the events that occurred in God's omnipotence in the form of Jesus while He was in the world, He has shown the reality of His humanity, His ministry, and prepared the disciples as Christian leaders to continue the ministry He had done in the form of Jesus while in the form of Jesus. world. At first glance, the kenotic model, in which the Son cedes some divine nature to incarnation, cannot help to meet this challenge, for the suggestion that the Son renounces necessary existence implies that the need in question is simply dependent and this notion is absurd. However, this study argues that some needs can be aptly described as 'dependent', subject to uncertain and changeable circumstances and that there is a natural understanding of the divine need in which the Son can give up the existence necessary to become incarnate. Inkarnasi merupakan salah satu doktrin Kristen tentang kebenaran firman Tuhan yang bersumber pada Alkitab. Allah dalam kemahakuasaan-Nya yang tidak terbatas telah turun ke dunia menjadi manusia. Manusia itu pada wujud Yesus yang adalah Allah itu sendiri. Ia adalah Anak Tunggal Allah yang menjadi manusia sempurna. Ia seratus persen Allah dan Ia seratus persen juga manusia. Ia ilahi dan Ia juga insani. Melalui fakta kelahiran dan kehadiran Yesus di dunia untuk mengerjakan dan menggenapi kehendak Allah dalam kemahakuasaan-Nya, yaitu mengerjakan keselamatan bagi orang berdosa melalui kehidupan, dimulai kelahiran (Natal), pelayanan, kesengsaraan, penyaliban dan kematian di kayu salib, kebangkitan, dan naik ke sorga. Inilah yang dinamakan inkarnasi Tuhan dalam kemahakuasaan-Nya. Tuhan itu Roh, tetapi firman-Nya nyata, Tuhan itu realitas, Tuhan itu ada, dan Tuhan itu berdaulat. Kedaulatan Tuhan mengatur segala hal di dalam ciptaan, pemeliharaan dan penebusan. Semua peristiwa yang terjadi dalam kemahakuasaan Tuhan pada wujud Yesus selama Ia berada di dunia, Ia telah menunjukkan realitas kemanusiaan-Nya, pelayanan-Nya, dan juga mempersiapkan para murid sebagai pemimpin Kristen untuk meneruskan pelayanan yang telah dikerjakan-Nya dalam wujud Yesus selama berada di dunia. Secara sepintas, model kenotik, di mana Anak menyerahkan beberapa sifat ilahi pada inkarnasi, tidak dapat membantu untuk memenuhi tantangan ini, karena saran bahwa Anak melepaskan keberadaan yang diperlukan menyiratkan bahwa kebutuhan yang dipertanyakan itu hanya bergantung dan gagasan ini tidak masuk akal. Tetapi, penelitian ini berpendapat bahwa beberapa kebutuhan dapat dengan tepat digambarkan sebagai 'bergantung', tergantung pada keadaan yang tidak pasti dan dapat berubah, dan bahwa ada pemahaman alami tentang kebutuhan ilahi di mana Anak dapat melepaskan keberadaan yang diperlukan untuk menjadi inkarnasi.
Christian Religious Education Strategies for Early Childhood in Fostering Knowledge of God in Schools Ruthnawaty Setiawan; Dunant Frederick Saukotta; Margreth Luciyanna Risakotta; Yusak Tanasyah
Journal of Religious and Socio-Cultural Vol 4 No 2 (2023): Journal of Religious and Socio-Cultural Vol.4 No.2 (October 2023)
Publisher : Sekolah Tinggi Teologi Widya Agape dan Perkumpulan Teolog Agama Kristen Indonesia

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.46362/jrsc.v4i2.209

Abstract

This study aims to identify and analyze Christian religious education strategies that are effective in fostering knowledge of God in early childhood. Early childhood is a critical phase of development in which the foundations of character and moral values are formed. Christian religious education at this stage is considered an important factor in shaping a child's understanding of the existence of God. This study explores effective strategies of Christian religious education targeted at early childhood, with an emphasis on instilling a deep understanding of God. The aim is to provide practical insights and guidance for educators and stakeholders investing in the spiritual development of young learners. This research uses a qualitative approach with literature research methods. Recognizing the formative nature of early experiences, the focus is on creating an environment that encourages spiritual growth, instills Christian values, and fosters a personal relationship with God. This exploration advocates the integration of age-appropriate methods, engaging activities, and supportive communities to build a strong foundation for the development of a child's understanding of God in the school environment.
Kepemimpinan Rohani John O. Sanders Dalam Peningkatan Kepemimpinan Gereja Yang Melayani Tanpa Diskriminasi: Spiritual Leadership of John O. Sanders in Enhancing Church Leadership that Serves Without Discrimination Yusak Tanasyah; Robby Robert Repi; Joshua S. Hopping
Journal of Religious and Socio-Cultural Vol 5 No 1 (2024): Journal of Religious and Socio-Cultural Vol.5 No.1 (April 2024)
Publisher : Sekolah Tinggi Teologi Widya Agape dan Perkumpulan Teolog Agama Kristen Indonesia

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.46362/jrsc.v5i1.235

Abstract

Effective spiritual leadership, which has been practiced by many church leaders around the world, is related to motivation, individual potential development, and building a solid team. But that alone is not enough; the ability to manage crises, change and carry outgrowth, are the dominant demands in leadership. Leadership skills require not only skills but also require inspiration, wisdom, and commitment. Everyone today crave leadership, need leadership figures who can be relied on, trusted, and can actualize constructive changes. We need leadership capable of transforming the character of the church, providing strategic changes, as well as being able to increase the potential of the individuals it leads, effectively managing resources and having the desire to be actively involved in the process against discrimination. J Oswald provides the basis for good spiritual leadership in church leadership so that it can bring servant leadership and fight discrimination. Kepemimpinan rohani yang efektif yang selama ini telah dilakukan banyak pemimpin gereja di seluruh dunia, adalah yang berkaitan dengan motivasi, pengembangan potensi individu, dan pembentukan team yang solid. Namun itu saja tidak cukup; kemampuan mengelola krisis, perubahan dan melakukan pertumbuhan-pertumbuhan, menjadi tuntutan dominan dalam kepemimpinan. Keahlian kepemimpinan membutuhkan tidak saja ketrampilan namun juga membutuhkan inspirasi, kearifan dan komitmen. Semua orang saat ini mengidamkan kepemimpinan, membutuhkan figur kepemimpinan yang dapat diandalkan, dipercaya dan dapat mengaktualisasikan perubahan-perubahan konstruktif. Kita membutuhkan kepemimpinan yang mampu mentransformasikan karakter gereja, memberikan perubahan-perubahan strategis, sekaligus yang dapat meningkatkan potensi individu-individu yang dipimpinnya, efektif mengelola sumber daya dan memiliki keinginan untuk aktif terlibat dalam proses melawan diskriminasi masih terjadi dalam banyak bagian. J. Oswald memberikan dasar kepemimpinan rohani yang baik dalam kepemimpinan gereja sehingga dapat membawa kepemimpinan yang melayani serta melawan diskriminasi.