Oleh karena itu, konteks dan bobot buku ini ditujukan bagi para akademisi: dosen teologi, pendeta, guru, mahasiswa teologi, jemaah/. Dikatakan “sangat menarik” karena isi buku ini akan sulit dibaca oleh pembaca awam, apalagi jika mereka belum mempelajari doktrin dasar Kristen. Saya harus mengatakan bahwa buku ini tidak membahas semua topik tentang berbagai dosa seperti keserakahan, kesombongan, penyembahan berhala, perzinahan, dan sebagainya, karena tema-tema tersebut dapat ditemukan dalam buku etika Kristen.
Penulisan buku ini dapat terlaksana salah satunya karena bantuan yang sangat berarti dari pihak-pihak tertentu. Terima kasih juga saya sampaikan kepada Ny. Chilianha Yusuf, Bpk. Yusak Paulus Palulungan dan Bpk. Lie Ivan Abimanyu dari Literatur SAAT yang bekerja tanpa kenal lelah mempersiapkan dan menerbitkan buku ini.
K ONSEP D OSA
DALAM D UNIA S EKULER
18 Dikatakan demikian karena konsep dosa Menninger dapat dikatakan bersifat horizontal sepenuhnya (yaitu dosa antara manusia satu sama lain, atau dosa terhadap diri sendiri). Th iselton, Systematic Theology (Grand Rapids: Eerdmans, 2015) dengan total 453 halaman namun hanya 6 halaman (yaitu membahas secara alkitabiah tentang dosa, sedangkan pada Bab VII [Keinginan dan Keterasingan yang Salah Arah: Perbandingan Hermeneutis Para Pemikir Sejarah] lebih banyak pembahasan mengenai pemikiran tokoh-tokoh sejarah dalam bidang teologi mengenai dosa; hal. 154-177). Terakhir, konsep dosa diminimalkan (baca: direndahkan atau direduksi) menjadi kejahatan, dan kejahatan karena jarang keberadaannya kembali diminimalkan menjadi kejahatan (kejahatan karena melanggar hukum pidana).
Pada titik ini perlu ditekankan bahwa teologi Kristen yang sejati harus menyajikan doktrin alkitabiah tentang dosa dengan dasar teologis yang kuat. Oleh karena itu, beban terbesar saya dalam menyajikan buku ini adalah untuk menunjukkan penyimpangan ajaran tentang dosa yang berkembang di dunia sekuler dan juga di gereja Kristen.
D EFINISI DAN T ERMINOLOGI D OSA
2Vern Sheridan Poythress, "The Presence of God Qualify Our Notions of Grammatical- Historical Interpretation: Genesis 3:15 As a Test Case," Journal of the Evangelical Theological Society 50/1 (Maret 2007) 96. 12:2) dapat mengatasi kebutaan dan kesesatan yang mengakar ini" (The Epistle to the Romans [The New International Commentary of the New Testament;. Mirip dengan chatta'th (dengan penekanan pada kehilangan sasaran), dalam konteks dosa, manusia dikatakan telah melanggarnya, yang telah ditentukan oleh Tuhan (melampaui batas tujuan yang telah digariskan), atau melanggar perintah Tuhan (Ul.
John Botterweck, Helmer Ringgren, Heinz-Joseph Fabry, qopheessitoota, Galmee Jechoota Ti'ooloojii Kakuu Moofaa (jildii 15; Grand Rapids: Eerdmans, 1974); Walter Bauer, Frederick W. 34 “Addaam Seenaa Qabu Barumsa Cubbuu Macaafa Qulqulluutiif Maaliif Barbaachisaa Ta’a?”, The Southern Baptist Journal of Theology].
K EJATUHAN M ANUSIA
DALAM D OSA
Modern times have not been kind to the traditional interpretation of the story of Adam and Eve. For even more reasons, the original sin of second degree rationalization is just a false column. It is precisely this confrontation between originally good and radically evil that the story explores."13.
It is the solidarity of transbiological and transhistorical sin that constitutes the metaphysical unity of the human race. To be sure, there are explanations of social aspects of the human condition in Genesis 2-3. History names them and apparently marks them as milestones recognized in the unfolding of the human condition.
Unfortunately, proponents of alternative scientific theories sometimes avoid the burden of tainted peer review. Charlesworth says: “There is no evidence that the snake seduces or seduces the woman, and the assumption that the snake uses certain erotic powers to ensnare her arises from the misguided imagination of modern man. She “longed” for the “knowledge of good and evil” that eating the fruit would give her.
When the Lord forbade eating the fruit of the tree of knowledge of good and evil, a spiritual challenge was given. Since the woman through adultery was led away from God's word by the serpent's deception, it is already clear that disobedience was the beginning of the fall. Unfaithfulness was thus the root of the fall.77 Ketiga termah itu—ketidakpercayaan, ketidaktaatan, ketidasetiaan—mempunyai kulanan yang erat dengan iman atau permanya.
U NIVERSALITAS D OSA
A Christian definition of sin depends on our interpretation of the Adam and Eve myth in Genesis. Unfortunately, the confusion revealed in the Pelagian-Augustinian debate has been exacerbated by the literal nature of the Augustinians. And we say that it consists in the remission of sins and the imputation of the righteousness of Christ” (Institutes of the Christian Religion III.xi.2).
It was only by fortunate inconsistency that Pelagius and his followers traditionally adhered to the Church's doctrines of the Trinity and the person of Christ. On the Works of Pelagius” dalam Nicea and Post-Nicene Fathers of the Christian Church [ed. Semipelagianism’: The Origins of the Term and Its Passage into the History of Heresy”, Journal of Ecclesiastical History 65/1 [January 2014] 28).
82Walaupun hemili, Owen Chadwick tidak sukum, dan ia anguturi vessara: "The leaders of the school were not halfway to being disciples of Pelagius. The point is that the will is capable of taking the first step towards God. Universalitas Dosa 133 foreknowledge of future hostile contingencies with the reformed doctrine of the sovereignty of God.102.
The denial of the imputation of Adam's sin would not in the least weaken the imputation of Christ's righteousness (which corresponds to each other, and on which is founded the chief opposition which Paul instituted between the first and second Adam). For the descent from the negation of the former to the negation of the latter is easiest. Therefore there is none of the heretics who have denied the imputation of sin, who for the same reason have opposed the imputation of Christ's righteousness (as is seen in the Pelagians, Socinians, and Arminians).
In the free act of Adam, the will of the race rebelled from God, and the nature of the race corrupted itself. Smith: "Covenant Theology itself is generally to be identified with the Reformed tradition" ("The Church and Covenant Theology," Journal of the Evangelical Theological Society 21/1 [March 1978] 47).
A KIBAT D OSA (1)
P ERHAMBAAN K EHENDAK
There is a lack of proper functioning, an affective disorder, a kind of delusion of will. Yet it also brings blindness, an inability to see the glory and beauty of the Lord.”9. It is the first exposition of the fundamental ideas of the Reformation in a comprehensive presentation.
13“The Theology of the Reformation” dalam Studies in Theology: The Works of Benjamin B. Ia mendeskripsikan free will atau free choice (arbitrium) sebagai “a power of the human will [voluntatis] with which a human being can apply himself to the things leading to, or turning away from, eternal salvation.”21. 19Bard Thompson, Humanists and Reformers: A History of the Renaissance and the Reformation (Grand Rapids: Eerdmans, 1996) 343.
Menurut Eckardt Jr., dalaman Luther og Calvin dalam hal bondage of the will adalah adana (h. 29). 60Dikutip dari MacKenzie, "Th e Origins and Consequences of Original Sin in Luther's Bondage of the Will" 389. It is the prisoner of the devil, unable to act, but only able to act in accordance with the will of the devil.
63 Dikutip dari MacKenzie, “The Origins and Consequences of Original Sin in Luther’s Bondage of Will” 390. Matthew Barrett, “The Bondage and Liberation of Will” dalam Teologi Reformasi juga menekankan bahwa kehendak manusia bergantung sepenuhnya pada rahmat Tuhan: Sebuah Sistematis Ringkasan (edisi ke-75. Tepat pada saat Agustinus menulis karyanya yang berjudul Contra Iulianum (Against Julian); lihat Akerboom, "Erasmus and Luther on the Freedom of the Will" 267.
A KIBAT D OSA (2)
K EBOBROKAN M ENYELURUH
As Hoekema puts his opinion: “The unregenerate person can still do certain kinds of good and practice certain kinds of virtue. Hamilton terhadap ayat ini ia mencatat: “The situation is further aggravated because such wickedness controls not only man's actions but also his thoughts. The mind also is perverted” (The Book of Genesis: Chapters 1-17 [The New International Commentary on the Old Testament; Grand Rapids: Eerdmans.
19A New Systematic Theology of the Christian Faith (Nashville: Thomas Nelson penegasan dari Reymond). Schreiner sungguh benar ketika ia berkata: “The core of sin is the refusal to worship God and give Him the highest place in our lives.” 21. Bandingkan with Eberhard Jüngel says: “The purpose of the forensic view of justification is to emphasize the justification of sinners as an event through which they are accepted by God as righteous, purely on the basis of God's justice – a justice that is completely alien to them as it has become apparent in the person of Jesus Christ.
We believers are described as those who 'become acceptable to God because of the imputation [of God's righteousness]'” (Justification: The Heart of the Christian Faith [London: T&T Clark. Carson, “The Justification of Imputation: In fields of discourse and semantic fields" Justify reasoning: What is at stake in current debates. original sin in the sense of both original guilt (newborn babies are not innocent before God).
37“A Shattered Vase: The Tragedy of Sin in Calvin's Th Should” dalam A Theological Guide to Calvin's Institutes: Essays and Analysis (ed. Man, since he was corrupted by the Fall, does not sin by force or unwillingly, but voluntarily, by a most progressive tendency of the mind; not by force or external force, but by the motion of its own passion; and yet so great is the depravity of its nature that it cannot move but in the direction of evil and act. Again: “Therefore, just as he chose us, according to the decree of his will, he calls us, that when so great an advantage is involved, we might glory in the decree of our own will.”
