Sesungguhnya pada kisah-kisah mereka itu terdapat pengajaran bagi orang-orang yang mempunyai akal. Al Quran itu bukanlah cerita yang dibuat-buat, akan tetapi membenarkan (kitab-kitab) yang sebelumnya dan menjelaskan segala sesuatu, dan sebagai petunjuk dan rahmat bagi kaum yang beriman". (Q12.111) Q2.1-20
Point of GraceFĂ©, Esperança e AmorRefrĂŁofĂ©, esperança e amorĂ© mais do que suficiente quando os tempos ficam difĂceisFĂ©, esperança e amorWill tĂșnel que atravessa o que estĂĄ na frente de vocĂȘSe vocĂȘ apenas confiar na fĂ©, esperança e amorHĂĄ um monte de coisas que enfrentamosIsso parece puxar-nos para baixoHĂĄ um monte de lĂĄgrimas e dorIsso transformar nosso mundo em voltaParece que o martelo cai sempre contra nĂłsEm nossos tempos mais fracosMas eu sei que um poder que pode curarAs feridas que deixa para trĂĄsĂ a poucos passos de distĂąnciaDo nada podemos enfrentarRefrĂŁoHĂĄ um monte de dor e tristezaIsso pode obscurecer os cĂ©us mais azuisAinda hĂĄ esperança no amanhĂŁSe nĂłs apenas fechar os olhosPara cada medo que devemos enfrentarComo w aprender a abraçarRefrĂŁoFaith, Hope & LoveChorusFaith, Hope and loveIs more than enough when times get toughFaith, hope and loveWill tunnel through what's in front of youIf you just trust in faith, hope and loveThere's a lot of things we faceThat seem to pull us downThere's a lot of tears and painThat turn our world aroundSeems the hammer always falls against usAt our weakest timesBut I know a power that can healThe wounds it leaves behindIt's a stone's throw awayFrom anything we may faceRepeat ChorusThere's a lot of hurt and sorrowThat can cloud the bluest skiesStill there's hope in tomorrowIf we just close our eyesTo every fear we must faceAs w learn to embrace...Repeat Chorus
waktuitu sekolah cuman mau ngisi hari sabtunya aja yang kosong banyak deh yang protes, termasuk gue sih yang kesel banget gara gara bakalan ngurangin jam
Alumni Spotlight The Rev. Bernadette Hickman-Maynard, AB â02, EdM â03, MDiv â07 Harvard Divinity School welcomed our new Associate Dean for Ministry Studies, the Rev. Teddy Hickman-Maynard, to campus for the menginjak of the 2022 academic year. Throughout his first year at HDS, he has become a vibrant voice within the community, affectionately known as âDean Teddy.â During an interview for a 2022 Deanâs Report story on multifaith ministry, Dean Teddy was asked about the importance of multireligious education. He fervently shared the story of an alumna near to his heart who is using her education in psychology, education, and divinity to make a difference in the world the Rev. Bernadette Hickman-Maynard. The Hickman-Maynards met as undergraduate students at Harvard College. They saw each other through several post-secondary degrees two masters degrees for her, a masters and PhD for him while also building a marriage and starting a family. They have four children. In addition to establishing their careers in both ministry and education, they have also become avid advocates for their community in Lynn, MA. The Rev. Bernadette Hickman-Maynard is currently the pastor of Bethel AME Church in Lynn. She is also the Deputy Director for Essex County Community Organization ECCO and co-chair of the Lynn Racial Justice Coalition of which ECCO is a member. Pastor Hickman-Maynard, now a pillar of community- and coalition-building in the Northeast, grew up on the West Coast. Born in Inglewood, CA, she was raised by a single mother who emphasized the importance of education from a young age. â She wouldnât have used the word poverty,ââ Hickman-Maynard shares about her mother, âbut we were low-income, and she always taught berpenyakitan that education was our ticket to make a better life for ourselves. So, from the very beginning, she did everything she could to make sure I had access to the best schools possible.â Religion was also a powerful force in her upbringing. Hickman-Maynard was raised as a devout Christian in the Conservative Baptist Association of America, which she notes was âboth the name and the descriptionâ of the church. With an ardent emphasis on accepting Jesus Christ as lord and savior to escape hell in the afterlife, Hickman-Maynardâs experience with this tradition involved a staunch hierarchy of power. Women were titinada granted any official authority within the church; they were forbidden from preaching or teaching male congregants over the age of 18. Moreover, while the congregation was primarily comprised of Black community members, leadership consisted entirely of white membubuhi cap. Reflecting on her earlier experiences with religion, Hickman-Maynard notes that she identified as a secular feminist. âI believed that women could be doctors, lawyers, even president of the United States in the secular world, but not within the church,â she says. âWomen and men were equal, but in the church, God called menandai to lead.â It wasnât until she was introduced to an African Methodist Episcopal AME Church in Roxbury that Hickman-Maynard began to see more diverse representation in religious leadership. A Pathway to Ministry Grounded in Psychology and Education From a young age, Hickman-Maynard showed exceptional talent in science and math. She had early ambitions of becoming a doctor and, with the encouragement of her family, attended a medical magnet high school in Los Angeles. She reflects âWhen I applied to colleges and got into Harvard, it was like a dream. But my mother didnâcakrawala pressure me. She let berpenyakitan consider UCLA or Stanford.⊠It was my aunt who said, youâre going!ââ When asked about the transition from the West Coast to Cambridge, Hickman-Maynard laughed âI had never even visited before, but I was invited to a pre-frosh acara for women in science before move-in day. I remember hailing a cab and saying, I need to go to Harvard University,â and the cabbie was like okay, where?â This was before the days of Uber, Lyft.⊠I didnât even have a cell phone! But I had a paper with berpenyakitan that said Canady Hall,â so I got myself there, and that was the first time I stepped foot on campus.â As a first-year student, Hickman-Maynard remembers exploring concentrations and searching for a church to call home on the East Coast. She was introduced to the Kuumba Singers on campusâan organization that explores and shares the rich musical culture of Black people through spirituals, gospel, African folk songs, and contemporary music. Joining Kuumba was particularly influential for Hickman-Maynard. âKuumba was the first place where I experienced Black spiritual music. I knew gospel music, but we couldnâkaki langit play drums in my home church; drums were of the devil. So, I really gravitated to Kuumba as a space for my faith as a Christian, but also as a Black Christian who was newly exposed to the celebration of Black spirituality.â Kuumba is also where young Bernadette Hickman met young Teddy Maynard. Reflecting on their introduction, Hickman-Maynard shares âI knew he was a minister, and I kept telling him to take berpenyakitan to church because I was looking for a local church home. He brought me to Charles Street AME Church, and there were a number of things that were surprising to me. First, there were women who were preaching and teaching, and I thought, well, they donâtepi langit seem to be of the devil!â Second, I learned that God does titinada just care about the Bible and souls going to hell. I learned that God does not want us to live in hell on earthâthat sexism matters, that racism matters, and that Jesus came to set captives free on earth. Thatâs where I had a shift in my faith and a shift in my understanding of my role within Christianity because I was able to see women who were indeed being used by the Semangat to preach and to teach and to lead Godâs people.â The AME Church , built on a foundation of emancipation and liberation in the late 1700s, was not without its own gender politics. Jarena Lee , a renowned preacher who was a contemporary of the churchâs founder, Richard Allen, was only ordained posthumously in 2022. However, seeing women in leadership roles within the church inspired an evolution of both personal faith and professional ambitions for Padri Hickman-Maynard. âComing to Harvard, I did feel called to be a doctor. I wanted to help people heal their bodies. As I learned more, I found myself thinking about how I could help heal peopleâs lives and break down those systems of oppression that hold people back and prevent them from thriving. So, thatâs where I started to have a shift in my faith, in my calling, and in the type of work I wanted to do. And all that happened at Harvard College.â After her undergraduate work, Hickman-Maynard earned a masters degree at the Harvard Graduate School of Education, focusing on human development and risk prevention. She then decided to pursue a masters at HDS to begin formal ministry work. Advisors at HDS, notably Cheryl Giles , helped create space for exploring feminism and womanist theology, including the work of a past WSRP Research Associate, Delores Williams . When asked about the importance of studying at a multireligious divinity school, Hickman-Maynard notes âI wanted to study alongside other women who were exploring their faith, interrogating their faith, and finding out what was liberating about their faith at the same time. So thatâs what appealed to me about Divinity School, that I could study with Christian, Jewish, and Orang islam womenâpeople of all traditionsâto see whatâs possible.â Community Organizing in Service of a Just World At Peace After completing her studies at HDS and being ordained an Itinerant Elder in the AME church, Hickman-Maynard began her pastoral ministry and community organizing in Bridgeport, CT. She later returned to the Boston area, where she has been leading Bethel AME Church in Lynn. She has also built a network of advocates through ECCO and serves as co-chair of the Lynn Racial Justice Coalition. What Hickman-Maynard has seen up close and personal in both communities is a deep, unyielding need for community supportâespecially regarding racial justice and police reform. Working to change and/or dismantle broken systems can be dispiriting, but building coalitions of community advocates, especially with interfaith organizations, is one way to sustain momentum. Working together toward concrete goals that serve as stepping stones toward progress is another. Hickman-Maynard has made it a point to bridge cultural and religious dividesâworking with pastors, priests, rabbis, and imamsâto create movements that share common goals. She also builds connections with secular community members, policymakers, union leaders, and advocates for an array of issues, using her time, energy, and skills to facilitate productive conversations, organize action, and negotiate systemic change. One example of this work in action is when the city of Lynn wanted to increase the police budget by $2 million in the wake of yet another wave of police brutality in 2022. The summer after Breonna Taylor and George Floyd were killed by police, the then-mayor of Lynn, Thomas McGee, denounced racism but had yet to implement reforms within the cityâs own police force. Working with a number of community organizations and activists, Hickman-Maynard employed a range of organizing skills rallies , education , policy plans to advocate for body cams, bias trainings, and a better plan for nonviolent crisis response. Mayor McGee worked closely with ECCO and the newly formed Lynn Racial Justice Coalition to pursue a series of reforms to address systemic racism and equitable public safety for all , including Updating the Lynn Police Departmentâs Use of Force Policy, which included the addition of body cameras Establishing the cityâs first-ever diversity, equity, and inclusion office Allocating $500,000 for a pilot test of an unarmed crisis response team ALERT Considering the establishment of a civilian review board for police. This was a major win for the community. Additionally, a successful juru terbang program could mean reform across the state. Boston and Cambridge have already signaled they would also explore such an option, with Lynnâs test-run paving the way for expansion across Massachusetts. However, with a change in local leadership, plans have been stalled. A September 2022 interview with Mayor Jared Nicholson , focused mostly on real estate development and transportation, mentions the unarmed crisis response team at the end noting âthere is not yet a menginjak date for the program.â Community leaders continue to advocate for this vital program to create, as Pastor Hickman-Maynard says, âa future of public safety that keeps everybody safe.â On Solidarity and Sustaining Progress Coalition building has proven to be one of the most effective forms of advocacy and community support, but it is not without its trials and tribulations. One major challenge is navigating the often-complicated politics and procedures of bureaucracy especially for people who are volunteering their time in addition to being parents, pastors, community leaders, teachers, health care providers, and laborers. Add a universal pandemic to the mix and this work becomes much more difficult. Another major challenge, especially for leaders from marginalized communities, is getting support from different people in ways that support the cause without subverting power. Hickman-Maynard says âI consider the community to be my congregation, and my work is to help tear down systems of oppression affecting the community so that we can all be free. One thing I have learned through interfaith work is that Black people canât do it all by ourselves. LGBTQ folks canât do it all by themselves. Marginalized folks canâcakrawala do it all by themselves. We need to get together, and we need to get together with white people, and people who have different types of privilege, to build that power and make change that benefits all of us. This is something I have really committed to figuring out how to work with white people so they are actually coming alongside, and sometimes behind, folks of color to support the direction and agency-building of marginalized groups to fight for justice in the way that we see bugar.â In short, to work for justice, all the -isms and -phobias need to be checked in favor of support and solidarity. âby Amie Montemurro
Cintaitu indah. 1,945 likes. yang buruk bukan cinta .. yang hodoh bukan cinta Cinta itu Indah .. Jump to. Sections of this page. Accessibility Help. Hope Faith Love. Majlis Taklim Miftahus Surur. Love is cinta. Love. Love Quotes.
Audio Transcript Faith and hope â we need them both. But what exactly is the difference between them? Itâs a new question today, and it comes from Kelly in Chickamauga, Georgia. âPastor John, I share your passion for the intentionality of words. I have a question about two words in Scripture â namely, faith and hope. First Peter 121 says that Christâs work was so that your faith and hope are in God.â My initial understanding was that faith is rooted in past grace â namely, the cross. But hope is rooted in future grace, specifically the revelation of Jesus 1 Peter 113. However, Hebrews 111 and 1 Peter 121 seem to define faith as something rooted in the future, while also distinguishing it from hope. So, Pastor John, can you help me understand the distinction then between faith and hope?â Well, Iâm glad Kelly shares my enthusiasm for the intentionality of words because I really believe words are dumb things until a meaner gives them an intention. So, thatâs a good way to ask the question, and there are few things I think about more than the nature of faith and hope and how they relate to each other in the Christian life. So this is right in my present wheelhouse. I love thinking about this. Hereâs my understanding of the similarity and difference between biblical faith and biblical hope â and thatâs really important to say biblical because the world has all kinds of meanings that they give to faith and hope. And I just want to ask, âWhat does the Bible mean by saving faith and hope?â Hope Future Confidence Hope, as it is used in the Bible for the distinctive experience of Christian hope, is always a confidence concerning the future. Itâs a confidence, not a finger-crossing wish. So that separates the Christian hope from most other uses of hope in the English language. Romans 55 says, âHope does not put us to shame.â It is rock-solid, sure. You can be confident. Thatâs Christian hope, and itâs always future-oriented. A key text would be Romans 824â25 âIn this hope we were saved. Now hope that is seen is not hope. For who hopes for what he sees? But if we hope for what we do not see, we wait for it with patience.â When we say that hope does not see what it hopes for, the reason it doesnât see it is because it hasnât happened yet. Itâs future. âWe wait for it with patience.â So thatâs the distinctive mark of hope it is always future-oriented and consists in a firm confidence of what we are hoping for â not just a wish. Faith Personal, Treasuring Trust Now faith, on the other hand, is the bigger concept. It includes everything that we say biblically about hope, but it is more. Now that probably is going to surprise a lot of people. Itâs a risky statement â that everything we can say about hope is in faith, but that itâs more. But I think thatâs a true statement. I think itâs fair to say that biblical hope is biblical faith in the future tense. If you are focusing on faith as a faith that something will happen in the future, it is virtually the same as biblical hope. But faith involves more than confidence that something that God has promised will happen in the future. It is that; thatâs why I say hope is in faith â itâs part of what faith is. But itâs more. âBiblical hope is biblical faith in the future tense.â The main distinction between Christian faith and Christian hope is that faith is in a substantial way a trusting relationship with a person. Faith says to Christ, âI trust you, not just your promises. You are a reliable person. You are a trustworthy person.â Now, that trust may often be future-oriented. We may mean in that moment, âI trust you to keep your word about this afternoon, taking care of me.â Thatâs faith, and itâs hope. But in a specific moment, that trust doesnât have to mean something future-oriented. It might mean that Christ has just said, âI died for you two thousand years ago. I bore your sins, John Piper, two thousand years ago. I absorbed my Fatherâs wrath for you two thousand years ago.â And I, listening to that, look him in the eye and say, âI believe you. I believe you. I trust youâ â meaning, âWhat you have just said about the past I believe.â Hope doesnât say that. Of course, that has massive implications for future life, right? But faith isnât only future-oriented; it is person-oriented in a significant way. And the mark of the relationship with the person is trust â a receiving, treasuring trust. But beyond this distinction, the Bible presents hope in God and faith in God in ways that are scarcely distinguishable. Tasting Coming Joy For example, when Psalm 42 says, âHope in God,â I have leaned on this in my discouragement so many times. âHope in God, John Piper. You shall again praise him, your help and your God.â That act â what the psalm is calling me to do â of hoping in God in the midst of my trouble is hardly distinguishable from trusting God. Hope in that psalm is, I would argue, virtually identical to faith in God as it relates to the future. Now, Hebrews 111 is the place where we see this interweaving of faith and hope as close as they get, perhaps. It says, âNow faith is the substance of things hoped for.â And, yes, I do think substance rather than assurance is the most helpful, accurate translation. That would require another podcast to give a reason for why that is and how the word hypostasis is used elsewhere in Hebrews. Thatâs another issue, but just go with it for now. I think thatâs the right translation. Hereâs what I think it means. It speaks âof things hoped for.â In other words, thereâs a reality in the future that God has promised and, in some measure, has revealed to us as precious â worth living for, worth dying for. And we are hoping to obtain it. That is, we have strong confidence that God will grant us this great blessing of experiencing fully what we are now hoping for in the future. âFaith is the experience of the substance of future reality known, believed, tasted, and cherished now.â Now, Hebrews 111 says that the substance of that future thing hoped for â that future reward or blessing â some substantial, essential element of it is experienced now in what he calls faith. Faith is the experience of the substance of that future reality known, believed, tasted, and cherished now. Let me illustrate that with Hebrews 122. The writer says, âJesus . . . for the joy that was set before him endured the cross, despising the shame.â So God has assured Jesus that on the other side of the cross, on the other side of suffering and death, there would be a great joy to inherit. He could see it just over the horizon, and he hoped for it. And in that sense, it was one of those things hoped for from Hebrews 111. I would argue that in the garden of Gethsemane, and even on the cross, Jesus was sustained â he endured â by tasting already the substance of that thing hoped for. He tasted something of that future joy that was set before him. And Hebrews 111 calls that experience faith. So, I would say in Hebrews 111 it is virtually impossible to completely distinguish faith and hope. The one is part of the other. Faith and Hope Forever Letâs look at one last text to show how close faith and hope are in the New Testament. Paul says in 2 Corinthians 56â7, âWe know that while we are at home in the body we are away from the Lord, for we walk by faith, not by sight.â So one dimension or element of faith is that it embraces as real things you canât see â like the risen Lord Jesus. And Paul says, âWe are away from the Lord. Heâs in heaven; weâre on earth. We canât see him. But though we canât see him, we love him. We trust him.â We walk by faith, not sight. But that does not mean that when we do see him face-to-face at the second coming, we wonât walk by faith anymore. Only one dimension of faith is replaced by sight. Not every dimension of faith is replaced by sight. We will still trust him in heaven. We will still feed on him as the living bread in heaven. And the same can be said of hope. We walked by hope and not by sight. And yet, when sight is finally gained, not all hope will disappear. Heaven will forever be a place of faith and a place of hope because there will always be a future in heaven, a future to hope for, and there will always be Christ to trust. He will always be the feast of our hearts. In summary, then, hope is faith in the future tense. And everything that can be said about hope biblically can be said of faith. But faith is more than hope because it involves trust in a person, which may have a backward dimension as well as a forward dimension.
HopeFaith Love Postingan. Unggulan Juni 07, 2017 FORGIVE? Gue belajar untuk mengerti arti sebuah pengampunan itu dari perjalanan hidup gue bersama MAMA. Yes, you're not hearing it wrong. MOM. Gue dilahirkan dan dibesarkan di keluarga dengan mama yang cukup keras. Menurut gue, waktu itu mama sangat amat bukan mama yang baik.
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arti love faith and hope
