Kembalisaya membuka post lama saya. Labil. Itulah kata yang pertama muncul di otak saya. Tulisan itu tidak ter struktur dulu, tetapi sekarang tulisan itu mengalami perubahan. Perubahan yang signifikan. Terasa jelas perbedaan itu dulu dan sekarang. Dewasa. Mungkin itu kata yang tepat untuk menggambarkan tulisan saya sekarang. Alumni Spotlight The Rev. Bernadette Hickman-Maynard, AB ’02, EdM ’03, MDiv ’07 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 “Dean Teddy.” During an interview for a 2022 Dean’s 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. “ She wouldn’t have used the word poverty,’” Hickman-Maynard shares about her mother, “but 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.” 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 “both the name and the description” of the church. With an ardent emphasis on accepting Jesus Christ as lord and savior to escape hell in the afterlife, Hickman-Maynard’s 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. “I believed that women could be doctors, lawyers, even president of the United States in the secular world, but not within the church,” she says. “Women and men were equal, but in the church, God called menandai to lead.” It wasn’t 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 “When I applied to colleges and got into Harvard, it was like a dream. But my mother didn’cakrawala pressure me. She let berpenyakitan consider UCLA or Stanford.
 It was my aunt who said, you’re going!’” When asked about the transition from the West Coast to Cambridge, Hickman-Maynard laughed “I 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,’ and the cabbie was like okay, where?’ This was before the days of Uber, Lyft.
 I didn’t even have a cell phone! But I had a paper with berpenyakitan that said Canady Hall,’ so I got myself there, and that was the first time I stepped foot on campus.” 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 campus—an 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. “Kuumba was the first place where I experienced Black spiritual music. I knew gospel music, but we couldn’kaki 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.” Kuumba is also where young Bernadette Hickman met young Teddy Maynard. Reflecting on their introduction, Hickman-Maynard shares “I 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 don’tepi langit seem to be of the devil!’ 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 earth—that sexism matters, that racism matters, and that Jesus came to set captives free on earth. That’s 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 God’s people.” 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 church’s 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. “Coming 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 people’s lives and break down those systems of oppression that hold people back and prevent them from thriving. So, that’s 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.” 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 “I 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 that’s what appealed to me about Divinity School, that I could study with Christian, Jewish, and Orang islam women—people of all traditions—to see what’s possible.” 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 support—especially 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 divides—working with pastors, priests, rabbis, and imams—to 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 city’s 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 Department’s Use of Force Policy, which included the addition of body cameras Establishing the city’s 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 Lynn’s 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 “there is not yet a menginjak date for the program.” Community leaders continue to advocate for this vital program to create, as Pastor Hickman-Maynard says, “a future of public safety that keeps everybody safe.” 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 “I 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 can’t do it all by ourselves. LGBTQ folks can’t do it all by themselves. Marginalized folks can’cakrawala 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.” In short, to work for justice, all the -isms and -phobias need to be checked in favor of support and solidarity. —by Amie Montemurro Inibukan tentang status, kita tahu itu tidak pernah ada Cause what good is the kingdom when you’re missing the love Karena apa yang baik adalah kerajaan ketika Anda kehilangan cinta This is not a goodbye now, I’m not going away Ini bukan perpisahan sekarang, aku tidak akan pergi No I don’t have the answers but I do have the faith
Kelahiran Tuhan Yesus kembali dirayakan bersama oleh umat Gereja Indonesian Congregation Camberwell ICC di St. john Anglican Church, Camberwell. Serupa seperti tahun sebelumnya, ICC mengundang masyarakat luas dari berbagai latar belakang dan keyakinan, bukan hanya masyarakat Indonesia yang beragama yang diangkat di tahun 2014 ini adalah Hope, Faith and Love. Ketua Panitia Natal ICC Yolanda Ohello mengatakan tema tersebut ditemukannya dalam Alkitab 1 Petrus 1. ñ€ƓI think itñ€ℱs very beautiful,ñ€ tersebut pun diwujudkan dalam berbagai bentuk penampilan dari jemaat ICC; dimulai dari tarian cantik oleh anak-anak sekolah minggu yang berpakaian seperti malaikat, sampai koor yang menyanyikan lagu-lagu khas dua anak ini berharap acara natal ICC dapat membawa kebaikan kepada semua orang yang telah terlibat dan telah cuma mau semua orang yang datang dan terlibat hari ini, baik jemaat, pelayan, hamba-hambanya; come out from here filled with hope and faith and love. Jadi dalam kehidupan sehari-hari mereka dapat dipenuhi pengharapan, iman dan dekorasi nan indah dan berwarna-warni tidak luput menghiasi seisi ruang ibadah sehingga suasana Natal pun menjadi lebih terasa. Rupanya persiapan yang dilakukan oleh seksi acara dan dekorasi, Ganda Marpaung, berlangsung kurang dari satu bulan. ñ€ƓUntuk acara sebenarnya ide-idenya sudah lama. Tapi saya mulai bekerja sekitar tiga minggu terakhir,ñ€ Ganda yang sudah tidak asing lagi berkiprah di berbagai acara promosi Indonesia semacam Festival Indonesia dan Pako Festa, pelayanan untuk gereja memberikan kepuasan batin tersendiri. Lagipula, pemilik Nauli Dancer ini mengaku, dirinya senang mengajar tari-tarian pada kotbahnya, Pendeta Kuncoro Rusman berharap para umat dapat menyebarkan arti Natal yang sebenarnya, yaitu kelahiran Yesus Kristus yang penuh kasih dan harapan. Hal ini dijelaskan beliau sebab banyak orang, terutama yang tumbuh di lingkungan yang tidak mengenal Tuhan, menganggap Natal sebagai hari libur maupun dekorasi berupa pohon natal, lampu yang berkelap-kelip dan Santa Klaus tersebut juga dihadiri oleh Konsul Muda Protokol dan Kekonsuleran Oldrin Lawalata yang membawa pesan dari Konsul Jendral Dewi Wahab. Di kesempatan tersebut beliau mengungkapkan rasa terimakasih KJRI kepada gereja yang telah bersama-sama menyatukan dan melayani masyarakat Indonesia yang ada di Melbourne. Tentunya beliau juga tidak lupa untuk mengucapkan selamat hari Natal dan tahun baru kepada semua orang yang Kalonta selaku Ketua Majelis ICC mengapresiasi semua komunitas yang telah hadir.  Dirinya pun berharap agar keceriaan Natal dapat membawa perdamaian dan pengharapan lengkap perayaan tanpa hidangan makan malam dan santapan penutup yang lezat. Para pengunjung pun dapat saling mengucapkan selamat Natal dan berkumpul bersama dalam kegembiraan.* GALERI FOTO * gaby foto ga/rr/tjintjinÂ
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
Faith, Hope & Love A chapter doneTurn the pageAnd separate roadsLead separate waysBut as we go, we're not aloneNo, we're not aloneBecause faith and hope and loveAre waiting for you when we say goodbyeWhere would we be without the FaithWhere would we be without the HopeWhere would we be without the FaithThe one that God alone has madeBecause faith and hope and loveAre waiting for you when we sayFaith, hope and loveAre waiting for you when we say goodbyeWhere would we be without the FaithWhere would we ve without the HopeWhere would we be without the FaithThe one that God alone has madeBecause faith, hope and loveAre waiting for you when we sayFaith, hope and loveAre waiting for you when we say goodbyeYea, though I walkDown in the valley of the shadow of darknessI will not fearI will fear no evilBecause faith, hope and loveAre waiting for you when we sayFaith, hope and loveAre waiting for you when we say goodbyeBecause faith and hope and loveAre waiting for you when we say goodbyeFaith and hope and loveWaiting for you whenWe'll be praying until thenWaiting for you when we say goodbye FĂ©, Esperança & Amor Um capĂ­tulo feitoVire a pĂĄginaE estradas separadasConduzem a caminhos separadosMas como nĂłs vamos, nĂłs nĂŁo estamos sozinhosNĂŁo, nĂŁo estamos sozinhosPorque a fĂ©, esperança e amorEstĂŁo esperando por vocĂȘ quando dissermos adeusOnde estarĂ­amos sem a FĂ©?Onde estarĂ­amos sem esperança?Onde estarĂ­amos sem a FĂ©?O que sĂł Deus tem feitoPorque a fĂ©, esperança e amorEstĂŁo esperando por vocĂȘ quando dissermosFĂ©, esperança e amorEstĂŁo esperando por vocĂȘ quando dissermos adeusOnde estarĂ­amos sem a FĂ©?Onde estarĂ­amos sem a Esperança?Onde estarĂ­amos sem a FĂ©?O que sĂł Deus tem feitoPorque a fĂ©, esperança e amorEstĂŁo esperando por vocĂȘ quando dissermosFĂ©, esperança e amorEstĂŁo esperando por vocĂȘ quando dissermos adeusAinda que eu andeAbaixo no vale da sombra da escuridĂŁoEu nĂŁo temereiEu nĂŁo temeria mal algumPorque a fĂ©, esperança e amorEstĂŁo esperando por vocĂȘ quando dissermosFĂ©, esperança e amorEstĂŁo esperando por vocĂȘ quando dissermos adeusPorque a fĂ©, esperança e amorEstĂŁo esperando por vocĂȘ quando dissermos adeusFĂ©, esperança e amorEsperando por vocĂȘ quandoEstaremos orando atĂ© entĂŁoEsperando por vocĂȘ quando dissermos adeus
Butdarling, just kiss me slow. (Tapi sayang, cium aku perlahan) Your heart is all I own. (Hanya hatimu yang aku miliki) And in your eyes you’re holding mine. (Dan di matamu kau menyimpan (hati) milikku) Baby, I’m dancing in the dark. (Sayang, aku berdansa di kegelapan) With you between my arms.

Question Answer First Corinthians 12 talks about spiritual gifts, which are distributed by the Holy Spirit 1 Corinthians 124. Thus one Christian may receive one type of gift while another receives a different gift. Chapter 13 goes one step further and mentions the three gifts that are common for all Christians faith, hope, and love. Verse 13 says, “And now these three remain faith, hope and love. But the greatest of these is love.” In stating that faith, hope, and love remain, Paul does something interesting and unexpected he uses a singular verb for a compound and therefore plural subject. His statement in 1 Corinthians 1313 could be literally rendered “faith, hope, and love remains.” Paul’s point is that, essentially, faith, hope, and love are united; what happens to one happens to all. And what happens is that they “remain.” The fact that faith, hope, and love remain must be understood in light of the broader context. Paul had just listed another set of three gifts that would not remain “Where there are prophecies, they will cease; where there are tongues, they will be stilled; where there is knowledge, it will pass away” 1 Corinthians 138. So, the passage contains a contrast three gifts of the Spirit that will cease, and three gifts that will never end. Faith, hope, and love will always remain. The Corinthian church members were priding themselves on the fact that they could speak in tongues and demonstrate other attention-getting gifts. Paul reminds them of “the most excellent way” 1 Corinthians 1231—the way of love. The gifts that the Corinthians so desired were but temporary; faith, hope, and love, the foundational gifts, are permanent and therefore more to be desired. Faith, hope, and love are gifts in the present age, and they will still be gifts in the age to come. The NLT translates the promise this way “Three things will last forever—faith, hope, and love.” It’s easy to see how love will last forever, since love is an essential part of God’s nature 1 John 416. But what about faith and hope? Those two gifts will likewise last forever. Faith in the Son of God will not cease in the eternal state; we will not stop trusting Jesus just because our faith has become sight. If anything, our trust in Him will grow greater. Similarly, our hope will not cease just because our blessed hope has come. Our lives will continue in the eternal state, as will our expectation of other things in an infinite sequence of adventure. As commentator Alexander MacLaren explained, “That Future presents itself to us as the continual communication of an inexhaustible God to our progressively capacious and capable spirits. In that continual communication there is continual progress. Wherever there is progress there must be hope. And thus the fair form . . . will move before us through all the long avenues of an endless progress, and will ever and anon come back to tell us of the unseen glories that lie beyond the next turn, and to woo us further into the depths of heaven and the fulness of God” MacLaren Expositions of Holy Scripture, 1 Corinthians. Faith, hope, and love are the three gifts that will be ours throughout all eternity. And agape love is the ultimate gift. God in His goodness gives us the privilege of possessing these gifts today, and we look forward to having them remain with us forever. Return to Questions about 1 Corinthians What does it mean that faith, hope, and love remain 1 Corinthians 1313? Subscribe to the Question of the Week Get our Question of the Week delivered right to your inbox!

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2 Do the parikrama from the inner route ( this is closer to the mountain and on the sand) making it easier on the feet, The outer one is further away from the mountain and you have to walk on the road. 3. Make sure you do this trip in the winters, summers are terribly hot and you wouldn’t want to burn your feet! 4.
Faith, Hope And Love It's about faithHere we are in the middleCaught between heaven and hellWhy can't we give just a little?Are we putting all our souls up for sale?But where there's a will, there's a way up aheadIt's easy to find if you want toJust take a look 'cause it's waiting there for youIt's about faith, hope, with love as the keyWe've gotta have trust and a will to believeGiving our all, we all have to giveOh Lord, will you forgive?See the light in the distanceTime seems so close at handIt's gonna take some persistenceOh, to keep holding on to the planBut where there's a will, there's a way up aheadIt's easy to find if you want toJust take a look 'cause it's waiting there for youIt's about faith, hope, with love as the keyWe've gotta have trust and a will to believeGiving our all, we all have to giveOh Lord, will you forgive?I can see the mystery unfold before my eyesRinging out the justice call, it comes as no surpriseStanding at the doorway, rolling back the skiesCalling all to riseHe's faith, hope, with love as the keyWe've gotta have trust and will to believeGiving our all, we all have to giveAin't giving up our will, yeah, to liveIt's about faith, hope, with love as the keyWe've gotta have trust and will to believeGiving our all, we all have to giveAin't giving up our will, yeah, to live FĂ©, esperança e amor Trata-se de fĂ©Aqui estamos no meioPego entre o cĂ©u eo infernoPor que nĂŁo podemos dar apenas um pouco?Estamos colocando todas as nossas almas Ă  venda?Mas, onde hĂĄ vontade, hĂĄ um caminho a seguirÉ fĂĄcil de encontrar se quiserApenas dĂȘ uma olhada porque estĂĄ esperando por vocĂȘÉ sobre fĂ©, esperança, com amor como a chaveTemos que ter confiança e vontade de acreditarDando o nosso tudo, todos nĂłs temos que darOh Senhor, vocĂȘ vai perdoar?Veja a luz na distĂąnciaO tempo parece tĂŁo prĂłximo da mĂŁoVai levar alguma persistĂȘnciaAh, continue mantendo o planoMas, onde hĂĄ vontade, hĂĄ um caminho a seguirÉ fĂĄcil de encontrar se quiserApenas dĂȘ uma olhada porque estĂĄ esperando por vocĂȘÉ sobre fĂ©, esperança, com amor como a chaveTemos que ter confiança e vontade de acreditarDando o nosso tudo, todos nĂłs temos que darOh Senhor, vocĂȘ vai perdoar?Posso ver o mistĂ©rio se desdobrar diante dos meus olhosSair da chamada de justiça, nĂŁo Ă© surpresaDe pĂ© na entrada, recuando os cĂ©usChamando todos para subirEle Ă© fĂ©, esperança, com amor como a chaveTemos que ter confiança e vontade de acreditarDando o nosso tudo, todos nĂłs temos que darNĂŁo estĂĄ desistindo de nossa vontade, sim, para viverÉ sobre fĂ©, esperança, com amor como a chaveTemos que ter confiança e vontade de acreditarDando o nosso tudo, todos nĂłs temos que darNĂŁo estĂĄ desistindo de nossa vontade, sim, para viver
Whatis love without faith, it ain't home Apakah itu cinta tanpa keyakinan, itu seperti bukan rumah You're watching me but I'm below Kau sedang menyaksikanku namun aku lara When I get caught I hope Saat aku tertangkap, aku berharap This is kinda like how they will Ini agak seperti cara mereka akan melakukannya Take me home
Audio Transcript Faith and hope — we need them both. But what exactly is the difference between them? It’s a new question today, and it comes from Kelly in Chickamauga, Georgia. “Pastor John, I share your passion for the intentionality of words. I have a question about two words in Scripture — namely, faith and hope. First Peter 121 says that Christ’s work was so that your faith and hope are in God.’ My initial understanding was that faith is rooted in past grace — 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?” Well, I’m 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, that’s 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. Here’s my understanding of the similarity and difference between biblical faith and biblical hope — and that’s 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, “What does the Bible mean by saving faith and hope?” 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. It’s 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, “Hope does not put us to shame.” It is rock-solid, sure. You can be confident. That’s Christian hope, and it’s always future-oriented. A key text would be Romans 824–25 “In 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.” When we say that hope does not see what it hopes for, the reason it doesn’t see it is because it hasn’t happened yet. It’s future. “We wait for it with patience.” So that’s the distinctive mark of hope it is always future-oriented and consists in a firm confidence of what we are hoping for — 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. It’s a risky statement — that everything we can say about hope is in faith, but that it’s more. But I think that’s a true statement. I think it’s 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; that’s why I say hope is in faith — it’s part of what faith is. But it’s more. “Biblical hope is biblical faith in the future tense.” 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, “I trust you, not just your promises. You are a reliable person. You are a trustworthy person.” Now, that trust may often be future-oriented. We may mean in that moment, “I trust you to keep your word about this afternoon, taking care of me.” That’s faith, and it’s hope. But in a specific moment, that trust doesn’t have to mean something future-oriented. It might mean that Christ has just said, “I died for you two thousand years ago. I bore your sins, John Piper, two thousand years ago. I absorbed my Father’s wrath for you two thousand years ago.” And I, listening to that, look him in the eye and say, “I believe you. I believe you. I trust you” — meaning, “What you have just said about the past I believe.” Hope doesn’t say that. Of course, that has massive implications for future life, right? But faith isn’t only future-oriented; it is person-oriented in a significant way. And the mark of the relationship with the person is trust — 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, “Hope in God,” I have leaned on this in my discouragement so many times. “Hope in God, John Piper. You shall again praise him, your help and your God.” That act — what the psalm is calling me to do — 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, “Now faith is the substance of things hoped for.” 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. That’s another issue, but just go with it for now. I think that’s the right translation. Here’s what I think it means. It speaks “of things hoped for.” In other words, there’s a reality in the future that God has promised and, in some measure, has revealed to us as precious — 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. “Faith is the experience of the substance of future reality known, believed, tasted, and cherished now.” Now, Hebrews 111 says that the substance of that future thing hoped for — that future reward or blessing — 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, “Jesus . . . for the joy that was set before him endured the cross, despising the shame.” 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 — he endured — 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 Let’s look at one last text to show how close faith and hope are in the New Testament. Paul says in 2 Corinthians 56–7, “We know that while we are at home in the body we are away from the Lord, for we walk by faith, not by sight.” So one dimension or element of faith is that it embraces as real things you can’t see — like the risen Lord Jesus. And Paul says, “We are away from the Lord. He’s in heaven; we’re on earth. We can’t see him. But though we can’t see him, we love him. We trust him.” 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 won’t 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.

Bahwasekarang saat sedang kesusahan tidak seperti dulu punya siapa saja untuk jadi teman cerita. Terlebih karena ternyata diri ini semakin hari semakin tertutup saja. Atau mungkin semua orang memang sedang berusaha menutup diri. Ntahlah, berusaha menjustifikasi keadaan tidak membuat malam itu menjadi lebih baik. Sepi sudah terlanjur masuk.

Christmas Hope, Faith and Love. Persaudaraan dan Persahabatan dalam Tuhan; Menjadi Individu Plural Yang Dipersatukan Dalam Damai; Beritakanlah Kasih Allah Kepada Dunia;. (Yohanes 3 : 16) Harmony Of Christmas; (petrus 1 : 22) Simpanlah Kasih Natal dalam Hatimu Sepanjang Tahun; (Yohanes 4:7-8) Melalui natal ini, hendaklah pemuda pemudi semakin Rencanakita, belum tentu rencana Tuhan. Yup, manusia boleh berencana. Tapi tetap Tuhan yang menentukan. Kadang, kita berpikir bahwa rencana yang sudah kita atur sedemikian rupa adalah yang terbaik untuk hidup kita. Padahal, Tuhan yang menentukan dan Dia juga yang menyediakan rancangan yang jauh lebih besar daripada yang kita pikirkan. .
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    • arti love faith and hope