![]() ![]() INTRODUCTION A h years ago I was entrusted with the task of compiling a catalogue of palm-leaf manuscripts in Sinhala script preserved in the Library of the Wellcome Institute for the History of Medicine. 372 Specimen of folk line drawings in occult manuscript. 372 Specimen of the use of traditional numerals in a manuscript on fireworks. 371 Specimen of a verse containing Kattpaya system of numerals. 364 Line drawings in a book of charms with cover. ![]() Painted wooden cover (inside) 363 Ornamental brass covers (outside). 357 A royal charter inscribed in a copper plate. 2 I0 1.83 First published 1996 ISBN 1869835816 Printed and bound in Great Britain by Bookcraft (Bath) Ltd., Midsomex Norton, Somerset INSTITUTE FOR THE HISTORY OF MEDICINE 1996Ĭopyright O The Trustee of the Wellcome Trust, London 1996 The Wellcome Trust is a regisrered charity, no. The question was, what is the role and function of the spiritual father according to Paul in 1 Corinthians 4:14-21? And what is the strategy for developing the quality of spiritual fathers in existing pastoral leadership? The purpose of this study is: to explain the role and function of spiritual fathers as spiritual fathers referred to by Paul in 1 Corinthians 4:14-21 to define strategies for developing the quality of spiritual fathers in maximum shepherding.F o r t h e H i s t o r y of M e d i c i n e They should be maximized the part of the shepherd as a spiritual father in the digital era. It did not happen because of discontinuity in functions such as motivational factors, world pressures, and the wrong mentality of the shepherd. Special attention was paid to the church as a New Testament divine institution with a pastor's role as a spiritual father who was the key in shepherding the digital generation to find an entire Christian life. ![]() ![]() Pada titik ini, dialektika pemikiran antara pendidikan dan agama menjadi wahana untuk mengokohkan identitas keIndonesiaan, sekaligus mewujudkan nilai-nilai spiritualitas yang damai dan universal dalam merawat kehidupan bersama di era kontemporer Lebih lagi, upaya dekonstruksi dan rekonstruksi penafsiran teks-teks keagamaan dalam wacana beragama secara kontekstual. Melihat konteks keragaman Indonesia yang sudah mengakar dan menjadi dasar konstitusi negara ini, maka diskusi-diskusi atau dialog-dialog lintas agama harus digalakkan untuk menata kehidupan beragama di Indonesia. Sementara di Indonesia yang merupakan bangsa religius dan menjunjung tinggi nilai nilai keagamaan, tak luput dari berbagai konflik dan kekerasan akibat politisasi agama. Di berbagai tempat dan tercatat dalam sejarah, terjadi begitu banyak kekerasan yang dipicu oleh agama. Di sisi lain, agama dapat “berevolusi” menjadi alat pemicu kekerasan. Di satu sisi, agama terbukti telah menjadi tatanan kehidupan untuk membimbing manusia menuju kebaikan. Agama dapat menjadi madu, tetapi juga racun dalam masyarakat. ![]()
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