Kabarkan Kristus sehingga Dia kembali

finally! finished translating this manifesto!
can someone please proofread for me? all the sections. Just press label for manila manifesto.




CONCLUSION: PROCLAIM CHRIST UNTIL HE COMES

"Proclaim Christ until he comes". That has been the theme of Lausanne II. Of course we believe that Christ has come; he came when Augustus was Emperor of Rome. But one day, as we know from his promises, he will come again in unimaginable splendor to perfect his kingdom. We are commanded to watch and be ready. Meanwhile, the gap between his two comings is to be filled with the Christian missionary enterprise. We have been told to go to the ends of the earth with the gospel, and we have been promised that the end of the age will come only when we have done so. The two ends (of earth space and time) will coincide. Until then he has pledged to be with us.

KESIMPULAN: KABARKAN KRISTUS SEHINGGA DIA KEMBALI

Kabarkan Kristus sehingga Dia kembali. Itu adalah tema Lausanne II. Tentu sekali kami percaya bahwa Tuhan Yesus telah datang; Dia datang waktu Augustus adalah Maharaja Roma. Tapi suatu hari nanti, sebagaimana yang kami ketahui dari janji-janjiNya, Dia akan datang kembali dalam kemuliaan yang tidak terbayangkan untuk menyempurnakan kerajaanNya. Kami diperintahkan untuk memperhatikan dan bersiap-sedia. Sementara itu, jurang waktu antara kedatangan pertama dan keduanya, harus dipenuhi dengan pengusahaan misionari Kristian. Kami telah diperintahkan untuk pergi ke hujung bumi dengan Injil, dan kami telah dijanjikan bahwa kiamat akan hanya terjadi apabila kami telah berbuat demikian. Dua pengakhiran (yakni bumi-ruangan dan waktu) akan bertindih. Sehingga waktu itu, Dia telah berjanji untuk bersama-sama dengan kami.

So the Christian mission is an urgent task. We do not know how long we have. We certainly have no time to waste. And in order to get on urgently with our responsibility, other qualities will be necessary, especially unity (we must evangelize together) and sacrifice (we must count and accept the cost). Our covenant at Lausanne was "to pray, to plan and to work together for the evangelization of the whole world". Our manifesto at Manila is that the whole church is called to take the whole gospel to the whole world, proclaiming Christ until he comes, with all necessary urgency, unity and sacrifice. (Lk. 2:1-7; Mk. 13:26,27; Mk. 13:32-37; Ac. 1:8; Mt. 24:14; Mt. 28:20)

Makanya, misi penginjilan Kristian adalah tugasan yang mendesak. Kami tidak tahu berapa lama waktu yang kami miliki. Yang pasti, kami tidak ada waktu untuk membuang masa. Dan untuk meneruskan tanggungjawab kami dengan semangat mendesak, kualiti-kualiti yang lain amat diperlukan, khususnya kesatuan (kami perlu menginjil bersama), dan pengorbanan (kami perlu mengira dan menerima kosnya). Kovenan kami di Lausanne adalah “untuk berdoa, untuk merencanakan, dan untuk bekerja bersama melaksanakan penginjilan ke seluruh dunia.” Manifesto kami di Manila adalah seluruh jemaat dipanggil untuk mengambil seluruh Injil ke seluruh dunia, mengabarkan Kristus sehingga Dia kembali, dengan seluruh semangat mendesak, bersatu dan berkorban (Lk 2:1-7; Mk 13:26,27; Mk. 13:32-37; Kis. 1:8; Mt. 24:14; Mt. 28:20)

Orang Kristian adalah rakyat yang taatsetia, yang berusaha untuk kebajikan negara mereka

cont fr manila manifesto
tentative translation


12. DIFFICULT SITUATIONS

Jesus plainly told his followers to expect opposition. "If they persecuted me", he said, "they will persecute you also". He even told them to rejoice over persecution, and reminded them that the condition of fruitfulness was death.

12. SITUASI-SITUASI YANG SUKAR

Tuhan Yesus dengan jelas menyatakannya kepada para muridNya bahwa mereka tidak akan terlepas dari penganiayaan. “Jikalau mereka telah menganiaya Aku”, Dia berfirman, “mereka juga akan menganiaya kamu.” Bahkan Dia memberitahu mereka untuk bersukacita demi penganiayaan, dan memperingatkan mereka bahwa syarat untuk berbuah adalah kematian.


These predictions, that Christian suffering is inevitable and productive, have come true in every age, including our own. There have been many thousands of martyrs. Today the situation is much the same. We earnestly hope that glasnost and perestroika will lead to complete religious freedom in the Soviet Union and other Eastern bloc nations, and that Islamic and Hindu countries will become more open to the gospel. We deplore the recent brutal suppression of China's democratic movement, and we pray that it will not bring further suffering to the Christians. On the whole, however, it seems that ancient religions are becoming less tolerant, expatriates less welcome, and the world less friendly to the gospel.

Ramalan ini, bahwa orang Kristian akan menderita adalah sesuatu produktif dan yang tidak dapat dihindari, telah menjadi kenyataan dalam setiap zaman, termasuk generasi kami. Ada ribuan orang yang telah mati syahid (martir) demi Tuhan Yesus. Hari ini situasinya masih tetap sama. Kami sungguh-sungguh mengharapkan bahwa glasnost dan perestroika akan maju ke kebebasan beragama dengan sepenuhnya di Kesatuan Rusia dan gabungan negara-negara Eropah Timur yang lain, dan negara-negara Islam dan Hindu akan menjadi lebih terbuka kepada Injil. Kami membantah pemerasan ganas yang telah baru terjadi terhadap pergerakan demokrasi China, dan kami berdoa yang ia tidak akan membawa lebih banyak lagi penderitaan kepada orang-orang Kristian. Namun, secara keseluruhan, adalah seolah-olah agama purba sedang menjadi kurang bertolak ansur, pekerja-pekerja mahir dari Barat tidak lagi dialu-alukan, dan dunia menjadi kurang ramah terhadap Injil.

In this situation we wish to make three statements to governments which are reconsidering their attitude to Christian believers.

Dalam situasi ini, kamu ingin membuat tiga kenyataan kepada kerajaan-kerajaan yang sedang mempertimbangkan sikap mereka terhadap orang-orang Kristian.


First, Christians are loyal citizens, who seek the welfare of their nation. They pray for its leaders, and pay their taxes. Of course, those who have confessed Jesus as Lord cannot also call other authorities Lord, and if commanded to do so, or to do anything which God forbids, must disobey. But they are conscientious citizens. They also contribute to their country's well-being by the stability of their marriages and their homes, their honesty in business, their hard work and their voluntary activity in the service of the handicapped and needy. Just governments have nothing to fear from Christians.

Pertama, orang Kristian adalah rakyat yang taatsetia, yang berusaha untuk kebajikan negara mereka. Mereka berdoa untuk para pemimpin, dan membayar cukai-cukai mereka. Dan tentu sekali, mereka yang telah mengaku Yesus sebagai Tuhan boleh memanggil penguasa-penguasa lain sebagai Tuhan, dan jikalau diperintahkan untuk berbuat demikian, atau melakukan sesuatu yang Tuhan telah larang, maka mereka seharusnya tidak mematuhi. Namun mereka adalah rakyat yang sungguh-sungguh teliti. Mereka juga menyumbang kepada kesejahteraan negara dengan kestabilan dalam pernikahan dan keluarga mereka, kejujuran dalam perniagaan, kerajinan dan aktiviti sukarela mereka untuk melayani mereka yang kurang berupaya dan memerlukan. Kerajaan yang adil dan yang benar tidak ada apa-apa kebimbangan terhadap orang Kristian.


Secondly, Christians renounce unworthy methods of evangelism. Though the nature of our faith requires us to share the gospel with others, our practice is to make an open and honest statement of it, which leaves the hearers entirely free to make up their own minds about it. We wish to be sensitive to those of other faiths, and we reject any approach that seeks to force conversion on them.

Kedua, orang Kristian menolak kaedah penginjilan yang tidak wajar. Walau sifat semulajadi iman kami menuntut kami untuk mengongsikan Injil dengan orang lain, amalan kami adalah membuat suatu kenyataan yang terbuka dan jujur tentangnya, yang membenarkan para pendengar dengan bebas untuk memilih. Kami ingin bertimbangrasa kepada mereka yang daripada agama-agama lain, dan kami menolak mana-mana pendekatan yang memaksa mereka untuk menganuti Injil.


Thirdly, Christians earnestly desire freedom of religion for all people, not just freedom for Christianity. In predominantly Christian countries, Christians are at the forefront of those who demand freedom for religious minorities. In predominantly non-Christian countries, therefore, Christians are asking for themselves no more than they demand for others in similar circumstances. The freedom to "profess, practice and propagate" religion, as defined in the Universal Declaration of Human Rights, could and should surely be a reciprocally granted right.

Ketiga, orang Kristian sungguh-sungguh inginkan kebebasan untuk beragama bagi semua orang, bukan hanya kebebasan untuk keKristianan saja. Dalam negara-negara di mana majoriti adalah Kristian, orang Kristianlah yang berada di barisan depan untuk menuntut kebebasan untuk penganut-penganut agama minoriti. Dalam negara yang majoritinya adalah bukan Kristian, kami memohon bagi mereka tidak lebih daripada apa yang mereka mohon untuk orang lain dalam situasi yang sama. Kebebasan untuk “mengaku, mengamal, dan menyebarkan” agama, sebagaimana didefinasikan dalam Deklarasi Sejagat Hak Asasi Manusia, boleh dan seharusnya suatu hak yang saling diberikan.


We greatly regret any unworthy witness of which followers of Jesus may have been guilty. We determine to give no unnecessary offence in anything, lest the name of Christ be dishonored. However, the offence of the cross we cannot avoid. For the sake of Christ crucified we pray that we may be ready, by his grace, to suffer and even to die. Martyrdom is a form of witness which Christ has promised especially to honor. (Jn. 15:20; Mt. 5:12; Jn. 12:24; Jer. 29:7; 1 Ti. 2:1,2; Ro. 13:6,7; Ac. 4:19; 5:29; 2 Co. 4:1,2; 2 Co. 6:3; 1 Co. 1:18,23; 2:2; Php. 1:29; Rev. 2:13; 6:9-11; 20:4)

Kami amat menyesal terhadap apa-apa kesaksian yang tidak wajar yang pengikut Tuhan Yesus telah bersalah. Kami bernekad untuk tidak melakukan apa-apa pelanggaran atau menjadi batu sandungan yang tidak sewajarnya agar nama Tuhan Yesus tidak dicemarkan. Walaubagaimanapun, batu sandungan salib tidak boleh dielakkan. Demi Tuhan Yesus Kristus yang telah disalibkan, kami doa bahwa kami akan siap sedia, dengan anugerahNya, untuk menderita, bahkan untuk mati. Mati sebagai seorang martir adalah suatu bentuk kesaksian dimana Tuhan Yesus telah berjanji secara khusus untuk memberikan ganjaran. (Yoh 15:20; Mt. 5:12; Yoh 12:24; Yer. 29:7; 1 Tim 2:1,2; Rom 13:6,7; Kis 4:19; 5:29; 2 Kor 4:1,2; 2 Kor 6:3; 1 Kor 1:18, 23; 2:2; Fil 1:29; Wah 2:13; 6:9-11; 20:4)

Pengabar lintas budaya Injil perlu pergi

cont of manila manifesto
tentative translation.


11. THE CHALLENGE OF AD 2000 AND BEYOND


The world population today is approaching 6 billion. One third of them nominally confess Christ. Of the remaining four billion half have heard of him and the other half have not. In the light of these figures, we evaluate our evangelistic task by considering four categories of people.


11. CABARAN 2000 TM DAN SETERUSNYA

Penduduk dunia telah mencecah 6 billion. Satu pertiga dari mereka, pada nama saja mengaku Tuhan Yesus. Dari sisa empat billion, separuh telah mendengar tentang Dia dan separuh lagi masih belum. Dengan latarbelakang ini, kami mempertimbangkan tugas penginjilan kami dengan memikirkan empat kategori manusia.

First, there is the potential missionary work force, the committed. In this century this category of Christian believers has grown from about 40 million in 1900 to about 500 million today, and at this moment is growing over twice as fast as any other major religious group.

Pertama, ada potensi tenaga pekerja misionari, yakni yang komited. Dalam abad ini, kategori orang Kristian ini telah berkembang dari 40 juta dalam 1900 sehingga 500 juta masakini, dan saat ini masih berkembang dua kali ganda lebih cepat dari mana-mana kumpulan agama yang lain.

Secondly, there are the uncommitted. They make a Christian profession (they have been baptized, attend church occasionally and even call themselves Christians), but the notion of a personal commitment to Christ is foreign to them. They are found in all churches throughout the world. They urgently need to be re-evangelized. Thirdly, there are the unevangelized. These are people who have a minimal knowledge of the gospel, but have had no valid opportunity to respond to it. They are probably within reach of Christian people if only these will go to the next street, road, village or town to find them.

Kedua, mereka yang tidak komited. Mereka telah membuat pengakuan Kristian (mereka telah dibaptiskan, menghadiri gereja sekali sekala, dan bahkan memanggil diri mereka sebagai orang Kristian) tetapi gagasan memiliki komitmen pribadi kepada Tuhan Yesus adalah sesuatu yang asing buat mereka. Mereka berada di dalam semua jemaat di merata-rata dunia. Mereka amat perlu diinjili sekali. Ketiga, mereka yang bukan diinjili. Mereka adalah orang-orang yang memiliki pengetahuan yang minimal tentang Injil, tetapi tidak memiliki kesempatan yang sahih untuk meresponi terhadapnya. Mereka barangkali berada dalam jangkauan orang Kristian, jika orang Kristian itu sanggup untuk melintasi sebelah lorong, jalan, kampung, atau bandar untuk mencari mereka.


Fourthly, there are the unreached. These are the two billion who may never have heard of Jesus as Savior, and are not within reach of Christians of their own people. There are, in fact, some 2,000 peoples or nationalities in which there is not yet a vital, indigenous church movement. We find it helpful to think of them as belonging to smaller "people groups" which perceive themselves as having an affinity with each other (e.g. a common culture, language, home or occupation). The most effective messengers to reach them will be those believers who already belong to their culture and know their language. Otherwise, cross-cultural messengers of the gospel will need to go, leaving behind their own culture and sacrificially identifying with the people they long to reach for Christ.

Keempat, mereka yang belum terjangkau. Mereka adalah dua billion orang yang mungkin tidak dapat mendengar tentang Tuhan Yesus sebagai Juruselamat, dan tidak berada dalam jangkauan orang Kristian yang sama suku dengan mereka. Ada lebih dari 2,000 suku atau etnik yang mana tidak ada suatu pergerakan jemaat asli pribumi yang benar-benar hidup di antara mereka. Kami mendapati ia amat menolong jikalau kami menkategorikan mereka sebagai kumpulan yang lebih kecil, yakni kelompok masyarakat (people groups) yang menanggapi diri mereka memiliki persamaan dengan sesama sendiri (spt budaya, bahasa, rumah atau pekerjaan yang sama), Pengabar-pengabar yang paling berkesan untuk menjangkau mereka ini adalah orang-orang percaya yang adalah sebagian dari budaya dan mengerti bahasa mereka. Kalau tidak, pengabar lintas budaya Injil perlu pergi, meninggalkan budaya mereka sendiri, dan secara berkorban mengidentifikasi dengan mereka yang ingin menjangkaui demi Tuhan Yesus Kristus.


There are now about 12,000 such unreached people groups within the 2,000 larger peoples, so that the task is not impossible. Yet at present only 7% of all missionaries are engaged in this kind of outreach, while the remaining 93% are working in the already evangelized half of the world. If this imbalance is to be redressed, a strategic redeployment of personnel will be necessary.

Kini ada 12,000 kelompok masyarakat yang belum terjangkau dalam 2,000 kelompok masyarakat yang lebih besar, maka tanggungjawab itu tidak mustahil. Namun hanya ada 7% dari semua misionari yang terlibat dalam penjangkauan terhadap mereka, sementara 93% yang tinggal sedang melayani di tempat-tempat yang sudah diinjili. Jikalau kami mau ketidakseimbangan ini diperbetuli, maka suatu penarikan dan pengaturan kembali yang strategik terhadap staf adalah amat diperlukan.


A distressing factor that affects each of the above categories is that of inaccessibility. Many countries do not grant visas to self-styled missionaries, who have no other qualification or contribution to offer. Such areas are not absolutely inaccessible, however. For our prayers can pass through every curtain, door and barrier. And Christian radio and television, audio and video cassettes, films and literature can also reach the otherwise unreachable. So can so-called ""tent-makers" who like Paul earn their own living. They travel in the course of their profession (e.g. business people, university lecturers, technical specialists and language teachers), and use every opportunity to speak of Jesus Christ. They do not enter a country under false pretenses, for their work genuinely takes them there; it is simply that witness is an essential component of their Christian lifestyle, wherever they may happen to be.

Suatu fakor yang menyusahkan di setiap kategori yang di atas adalah kesukaran untuk memasuki ke dalam tempat-tempat tersebut. Banyak negara kini tidak memberikan visa kepada para misionari, yang tiada apa-apa kelayakan yang lain atau tidak dapat menawarkan apa-apa sumbangan kepada negara tersebut. Namun demikian, tempat-tempat seperti ini tidak semestinya langsung tidak boleh dimasuki. Doa kami mampu melewati setiap tirai, pintu dan rintangan. Dan radio Kristian, dan TV, kaset audio dan video, filem, buku-buku, boleh memasuki tempat-tempat terlarang ini. Juga mereka-mereka yang dianggap sebagai “tukang pembuat kemah” yang seperti rasul Paulus bekerja sendiri untuk menyara hidup. Mereka berterbangan demi pekerjaan mereka (seperti peniaga, pensyarah universiti, guru bahasa, pakar teknikal) dan menggunakan setiap kesempatan untuk berbicara tentang Tuhan Yesus Kristus. Mereka tidak memasuki ke dalam suatu negara secara berpura-pura, kerana kerjaya mereka telah benar-benar membawa mereka ke situ; cuma bagi mereka bersaksi adalah suatu komponen inti dalam kehidupan keKristianan mereka, di mana saja jua mereka berada.

We are deeply ashamed that nearly two millennia have passed since the death and resurrection of Jesus, and still two-thirds of the world's population have not yet acknowledged him. On the other hand, we are amazed at the mounting evidence of God's power even in the most unlikely places of the globe.

Kami merasa amat malu bahwa hampir 2,000 tahun telah berlalu sejak kematian dan kebangkitan Tuhan Yesus, masih dua pertiga dari penduduk dunia tidak mengakui Dia. Dan di pihak lain, kami amat kagum dengan bukti-bukti yang sedang menimbun tentang kekuasaan Tuhan, khususnya di kawasan-kawasan dunia yang dirasakan mustahil.

Now the year 2000 has become for many a challenging milestone. Can we commit ourselves to evangelize the world during the last decade of this millennium? There is nothing magical about the date, yet should we not do our best to reach this goal? Christ commands us to take the gospel to all peoples. The task is urgent. We are determined to obey him with joy and hope. (Ac. 18:1-4; 20:34; Lk. 24:45-47)

Kini tahun 2000 telah menjadi suatu batu peringatan yang mencabar. Bolehkah kami mendedikasikan diri kami untuk menginjil dunia semasa dekad yang terakhir dalam alaf ini? Walaupun sememangnya tidak ada apa-apa yang ajaib tentang tarikh itu, apakah boleh kita mencuba dengan sedaya upaya untuk mencapai matlamat ini? Tuhan Yesus memerintah kami untuk menyebarluaskan injil kepada semua orang. Tugas itu sangat mendesak. Kami bernekad untuk mentaati Dia dengan sukacita dan harapan. (Kis 18:1-4; 20:34; Lk. 24:45-47)

Keseimbangan antara Injil dan konteks haruslah dipelihara dengan hati-hati

cont of manila manifesto
tentative translation.


10. THE MODERN WORLD

Evangelism takes place in a context, not in a vacuum. The balance between gospel and context must be carefully maintained. We must understand the context in order to address it, but the context must not be allowed to distort the gospel.

10. Dunia moden

Penginjilan berlaku dalam sesuatu konteks, dan bukan dalam suatu vakum. Keseimbangan antara Injil dan konteks haruslah dipelihara dengan hati-hati. Kami wajib memahami konteks supaya berupaya untuk berbicara dengannya, namun konteks tidak boleh diizinkan untuk memutarbalikkan Injil.

In this connection we have become concerned about the impact of "modernity", which is an emerging world culture produced by industrialization with its technology and urbanization with its economic order. These factors combine to create an environment, which significantly shapes the way in which we see our world. In addition, secularism has devastated faith by making God and the supernatural meaningless; urbanization has dehumanized life for many; and the mass media have contributed to the devaluation of truth and authority, by replacing word with image. In combination, these consequences of modernity pervert the message which many preach and undermine their motivation for mission.

Berhubungan dengan ini, kami sedang memperhatikan kesan-kesan pemodernan, yakni suatu budaya dunia yang sedang muncul, yang dihasilkan oleh pengindustrian dengan teknologi dan urbanasasinya dengan tata ekonominya. Faktor-faktor ini bergabung untuk menciptakan suatu keadaan, yang telah sungguh-sungguh membentuk cara kami melihat dunia kami. Tambahan lagi sekularisme telah menghancurkan iman dengan menjadikan Tuhan dan alam rohani tidak bererti; urbanasasi telah membuat ramai manusia seperti tiada perasaan manusia lagi, dan media massa telah membantu penurunan nilai kebenaran dan otoriti, dengan menggantikan perkataan dengan imej. Dengan gabungan faktor-faktor ini, kesan-kesan pemodenan telah menyesatkan berita yang mana ramai telah khotbahkan dan menjejaskan motivasi mereka untuk misi.


In AD 1900 only 9% of the world's population lived in cities; in AD 2000 it is thought that more than 50% will do so. This worldwide move into the cities has been called "the greatest migration in human history"; it constitutes a major challenge to Christian mission. On the one hand, city populations are extremely cosmopolitan, so that the nations come to our doorstep in the city. Can we develop global churches in which the gospel abolishes the barriers of ethnicity? On the other hand, many city dwellers are migrant poor who are also receptive to the gospel. Can the people of God be persuaded to relocate into such urban poor communities, in order to serve the people and share in the transformation of the city?

Dalam 1900 TM hanya 9% saja dari penduduk dunia yang tinggal di kota-kota, dalam 2000 TM dikirakan lebih dari 50% akan berbuat demikian. Pergerakan sedunia ini ke dalam kota-kota telah dipanggil “migrasi yang terbesar di dalam sejarah manusia” ; ia memberikan suatu cabaran yang utama kepada misi Kristian. Di pihak yang lain, penduduk kota adalah sangat kosmopolitan, sehingga bangsa-bangsa lain datang ke ambang pintu kami di kota. Bolehkan kami merintis jemaat-jemaat global dimana Injil menghapuskan rintangan-rintangan kesukuan? Di pihak yang lain, ramai penghuni kota adalah pendatang miskin, yang sangat terbuka untuk menerima Injil. Bolehkah umat Tuhan dipujuk untuk berpindah ke dalam komuniti-komuniti kota yang miskin, supaya dapat melayani orang dan mengambil bagian dalam mentransformasikan kota?


Modernization brings blessings as well as dangers. By creating links of communication and commerce around the globe, it makes unprecedented openings for the gospel, crossing old frontiers and penetrating closed societies, whether traditional or totalitarian. The Christian media have a powerful influence both in sowing the seed of the gospel and in preparing the soil. The major missionary broadcasters are committed to a gospel witness by radio in every major language by the year AD 2000.

Pemodenan telah membawa berkat maupun bahaya. Dengan menciptakan rangkaian komunikasi dan pedagangan di seluruh dunia, ia membuka banyak kesempatan yang belum pernah wujud untuk Injil, menyeberangi perbatasan lama dan menembusi komuniti-komuniti yang tertutup, samada yang tradisional ataupun yang totaliter. Media Kristian memiliki suatu pengaruh yang berkuasa untuk menyemai benih Injil maupun mempersiapkan tanah. Penyiar-penyiar radio misionari utama telah bernekad untuk mewujudkan kesaksian melalui radio dalam semua bahasa utama dalam tahun 2000 TM.


We confess that we have not struggled as we should to understand modernization. We have used its methods and techniques uncritically and so exposed ourselves to worldliness. But we determine in the future to take these challenges and opportunities seriously, to resist the secular pressures of modernity, to relate the lordship of Christ to the whole of modern culture, and thus to engage in mission in the modern world without worldliness in modern mission. (Ac. 13:14-41; 14:14-17; 17:22-31; Ro. 12:1,2)

Kami mengaku bahwa kami tidak bergumul sebagaimana kami sepatutnya untuk memahami pemodenan. Kami telah menggunakan cara-cara dan teknik-teknik secara tidak arif dan oleh membukakan diri kepada keduniawian. Tetapi kami berazam pada masa depan untuk menghadapi cabaran-cabaran dan kesempatan-kesempatan dengan sungguh-sungguh, untuk menolak tekanan sekularisme pemodenan, untuk menghubungkan ketuhanan Kristus kepada seluruh budaya moden, dan oleh itu terlibat dalam misi dalam dunia moden tanpa keduniawian dalam misi moden. (Kis 13:14-41; 14:14-17; 17:22-31; Rom 12:1, 2)

Bekerjasama bererti berusaha untuk kesatuan dalam kepelbagaian

cont from manila manifesto


9. COOPERATING IN EVANGELISM


Evangelism and unity are closely related in the New Testament. Jesus prayed that his people's oneness might reflect his own oneness with the Father, in order that the world might believe in him, and Paul exhorted the Philippians to "contend as one person for the faith of the gospel". In contrast to this biblical vision, we are ashamed of the suspicions and rivalries, the dogmatism over non-essentials, the power-struggles and empire-building which spoil our evangelistic witness. We affirm that co-operation in evangelism is indispensable, first because it is the will of God, but also because the gospel of reconciliation is discredited by our disunity, and because, if the task of world evangelization is ever to be accomplished, we must engage in it together.

9. BEKERJASAMA DALAM PENGINJILAN

Penginjilan dan kesatuan adalah sangat berkait dalam Perjanjian Baru. Tuhan Yesus berdoa supaya kesatuan umatNya boleh membayangkan kesatuanNya dengan Bapa, supaya dunia percaya akan Dia, dan Paulus menggalakkan jemaat Filipi untuk “teguh berdiri dalam satu roh, dan sehati sejiwa berjuang untuk iman yang timbul dari Berita Injil.” Apabila dikontraskan dengan visi Alkitab, kami amat malu tentang kesangsian dan persaingan, kedogmatisan tentang hal-hal yang tidak utama, pergelutan kuasa dan pembinaan empayar sendiri, yang menghancurkan kesaksian kami. Kami mengafirmasikan bahwa bekerjasama dalam penginjilan adalah sangat diwajibkan, pertama-tama kerana ia adalah kehendak Tuhan, juga kerana Injil perdamaian telah diragukan oleh ketidaksatuan kami, dan kerana jikalau ingin melihat tugas penginjilan dunia diselesaikan, kami perlu bekerjasama di dalamnya.


"Cooperation" means finding unity in diversity. It involves people of different temperaments, gifts, calling and cultures, national churches and mission agencies, all ages and both sexes working together.

Bekerjasama bererti berusaha untuk kesatuan dalam kepelbagaian. Ia melibatkan individu yang berlainan temperamen, karunia, panggilan dan budaya, jemaat-jemaat kebangsaan dan organasasi misi, semua lapisan umur dan kedua-dua jantina semua sedang bekerjasama.

We are determined to put behind us once and for all, as a hangover from the colonial past, the simplistic distinction between First World sending and Two-Third World receiving countries. For the great new fact of our era is the internationalization of missions. Not only are a large majority of all evangelical Christians now non-western, but the number of Two-Thirds World missionaries will soon exceed those from the West. We believe that mission teams, which are diverse in composition but united in heart and mind, constitute a dramatic witness to the grace of God.


Kami bernekad untuk melupakan samasekali semua sisa-sisa dari penjajahan kolonial masa lampau, pembagian yang simplistik antara Dunia pertama yang mengutus dan Dunia Dua-Pertiga yang menerima. Kerana hakikat baru dalam generasi kami adalah pengantarabangsaan misi. Bukan hanya majoriti besar Kristian Injili masakini adalah bukan-Barat, tetapi bilangan misionari dari Dunia Dua-Pertiga akan melebihi mereka yang dari Barat. Kami percaya pasukan misi, yang mengandungi pelbagai kaum dan bangsa, tetapi bersatu dalam hati dan jiwa, merupakan suatu kesaksian yang sangat berkesan tentang kasih karunia Tuhan.

Our reference to "the whole church" is not a presumptuous claim that the universal church and the evangelical community are synonymous. For we recognize that there are many churches which are not part of the evangelical movement. Evangelical attitudes to the Roman Catholic and Orthodox Churches differ widely. Some evangelicals are praying, talking, studying Scripture and working with these churches. Others are strongly opposed to any form of dialogue or cooperation with them. All are aware that serious theological differences between us remain. Where appropriate, and so long as biblical truth is not compromised,cooperation may be possible in such areas as Bible translation, the study of contemporary theological and ethical issues, social work and political action. We wish to make it clear, however, that common evangelism demands a common commitment to the biblical gospel.

Rujukan kami kepada “seluruh jemaat” bukanlah suatu anggapan yang melulu bahwa Jemaat Sejagat dan komuniti Injili adalah serupa. Kerana kami menyedari bahwa ada banyak jemaat-jemaat yang bukan sebagian dari pergerakan Injili. Terdapat banyak perbedaan sikap-sikap dalam pergerakan Injili terhadap Gereja Katolik Roma dan Gereja Otodoks. Ada individu Injili yang sedang berdoa, berdialog, mengkaji Alkitab dan bekerjasama dengan gereja-gereja itu. Ada pula yang dengan keras melarang apa-apa bentuk dialog atau koperasi dengan mereka. Semua sedar akan kewujudan perbedaan teologia yang serius antara kami. Di mana sesuai, dan selagi kebenaran Alkitab tidak dikompromikan, bekerjasama adalah mungkin dalam bidang seperti penterjemahan Alkitab, pengkajian isu-isu teologi dan etika kontemporer, pekerjaan sosial dan tindakan politik. Namun demikian, kami ingin menjelaskan bahwa bekerjasama dalam penginjilan menuntut komitment yang sama kepada Injil Alkitabiah.

Some of us are members of churches which belong to the World Council of Churches and believe that a positive yet critical participation in its work is our Christian duty. Others among us have no link with the World Council. All of us urge the World Council of Churches to adopt a consistent biblical understanding of evangelism.

Ada di antara kami adalah anggota jemaat yang berada di bawah naungan Konsili Jemaat-Jemaat SeDunia dan percaya bahwa suatu penglibatan yang positif namun penuh kearifan dalam pekerjaannya adalah tanggungjawab Kristian kami. Ada pula di antara kami yang tiada apa-apa kaitan dengan Konsili tersebut. Kami semua mendorong Konsili Jemaat-Jemaat SeDunia untuk menerima suatu pengertian Alkitabiah yang konsisten tentang penginjilan.

We confess our own share of responsibility for the brokenness of the Body of Christ, which is a major stumbling-block to world evangelization. We determine to go on seeking that unity in truth for which Christ prayed. We are persuaded that the right way forward towards closer cooperation is frank and patient dialogue on the basis of the Bible, with all who share our concerns. To this we gladly commit ourselves.

(Jn. 17:20,21; Php. 1:27; Php. 1:15,17; 2:3,4; Ro. 14:1-15:2; Php. 1:3-5; Eph. 2:14-16; 4:1-6; Eph. 4:6,7; Ac. 20:4; Jn. 17:11, 20-23)

Kami mengaku bagian tanggungjawab kami dalam penyerpihan Tubuh Kristus, yang menjadi suatu batu sandungan yang besar dalam penginjilan dunia. Kami bernekad untuk terus berusaha untuk mencari kesatuan dalam kebenaran yang Tuhan Yesus telah doakan. Kami diyakinkan bahwa cara yang terbaik untuk maju ke koperasi yang lebih erat adalah dialog yang tulus dan sabar atas dasar Alkitab, dengan semua yang memiliki beban yang sama. Kepada ini, kami dengan sukacita menumpukan diri.

(Yoh 17:20,21; Fil 1:27; Fil 1:15,17; 2:3,4; Rom 14:1-15:2; Fil 1:3-5; Efe 2:14-16; 4:1-6; Efe 4:6,7; Kis 20:4; Yoh 17:11, 20-23)

Penyembahan dan penginjian tidak dapat dipisahkan

8. THE LOCAL CHURCH

Every Christian congregation is a local expression of the Body of Christ and has the same responsibilities. It is both "a holy priesthood" to offer God the spiritual sacrifices of worship and "a holy nation" to spread abroad his excellences in witness. The church is thus both a worshipping and a witnessing community gathered and scattered, called and sent. Worship and witness are inseparable.


8. JEMAAT TEMPATAN

Setiap jemaat Kristian adalah suatu ekspresi tempatan dari Tubuh Kristus dan memiliki tanggungjawab yang sama. Ia adalah “imamat kudus” untuk mempersembahkan kepada Tuhan persembahan-persembahan penyembahan rohani maupun suatu “bangsa yang kudus” untuk menyebarkan kemuliaan Tuhan melalui kesaksian. Oleh itu, jemaat adalah kedua-duanya, komuniti yang menyembah dan komuniti yang bersaksi, komuniti yang dikumpulkan dan yang diceraiberaikan, dipanggil dan diutus. Penyembahan dan penginjian tidak dapat dipisahkan.

We believe that the local church bears a primary responsibility for the spread of the gospel. Scripture suggests this in the progression that "our gospel came to you" and then "rang out from you". In this way, the gospel creates the church which spreads the gospel which creates more churches in a continuous chain-reaction. Moreover, what Scripture teaches, strategy confirms. Each local church must evangelize the district in which it is situated, and has the resources to do so.

Kami percaya bahwa jemaat tempatan memikul tanggungjawab utama dalam penyebaran Injil. Kitab Suci mengajukan kemajuan yang “Injil telah disampaikan kepada kamu,” kemudiannya “bergema keluar dari antara kamu.” Dalam cara ini, Injil mewujudkan jemaat yang kemudiannya menyebarkan Injil yang mewujudkan lebih banyak lagi jemaat-jemaat dalam reaksi berantai yang berterusan. Lebih lagi, apa yang kitab Suci mengajar, strategi mengkonfirmasikannya. Setiap jemaat tempatan harus menginjili daerah di mana ia berada, dan memiliki sumber-sumber untuk berbuat demikian.


We recommend every congregation to carry out regular studies not only of its own membership and program but of its local community in all its particularity, in order to develop appropriate strategies for mission. Its members might decide to organize a visitation of their whole area, to penetrate for Christ a particular place where people assemble, to arrange a series of evangelistic meetings, lectures or concerts, to work with the poor to transform a local slum, or plant a new church in a neighboring district or village. At the same time, they must not forget the church's global task. A church which sends out missionaries must not neglect its own locality, and a church which evangelizes its neighborhood must not ignore the rest of the world.

Kami merekomendasikan setiap jemaat untuk selalu mengadakan penyelidikan terperinci, bukan hanya tentang ahli anggota mereka dan rancangan-rancangan jemaatnya, tetapi tentang komuniti tempatannya dalam semua ciri khasnya, supaya dapat mengeluarkan strategi-strategi yang bersesuaian untuk misi. Ahli anggotanya mungkin boleh menganjurkan suatu lawatan ke seluruh kawasan mereka, untuk meresapi demi Tuhan Yesus suatu tempat di mana orang ramai berkumpul, untuk mengadakan suatu siri kebaktian penginjilan, kuliah atau konsert, untuk bekerjasama dengan orang miskin bagi mentransformasikan perkampungan yang melarat, atau merintiskan sebuah jemaat baru di daerah atau kampung yang berdekatan. Pada masa yang sama, mereka tidak melupakan tugas global jemaat. Jemaat yang mengutuskan misionari ke negara-negara lain, tidak harus mengabaikan daerahnya sendiri, dan jemaat yang menginjili daerahnya tidak harus mengesampingkan keperluan-keperluan di benua-benua lain di dunia ini.


In all this each congregation and denomination should, where possible, work with others, seeking to turn any spirit of competition into one of cooperation. Churches should also work with para-church organizations, especially in evangelism, discipling and community service, for such agencies are part of the Body of Christ, and have valuable, specialist expertise from which the church can greatly benefit.

Dalam semua ini, setiap jemaat dan denominasi harus, di mana mungkin, bekerjasama dengan yang lain, berusaha untuk mengubahkan mana-mana roh persaingan untuk menjadi semangat bekerjasama. Jemaat juga harus bekerjasama dengan organasasi Kristian yang lain, khususnya dalam penginjilan, pemuridan, dan pelayanan sosial, kerana organasasi-organasasi seperti ini juga adalah sebagian dari Tubuh Kristus, dan memiliki kemahiran yang khusus dan bernilai, yang mana jemaat boleh sangat diberkati.


The church is intended by God to be a sign of his kingdom, that is, an indication of what human community looks like when it comes under his rule of righteousness and peace. As with individuals, so with churches, the gospel has to be embodied if it is to be communicated effectively. It is through our love for one another that the invisible God reveals himself today, especially when our fellowship is expressed in small groups, and when it transcends the barriers of race, rank, sex and age which divide other communities.

Jemaat telah diamanatkan oleh Tuhan untuk menjadi tanda akan kerajaanNya, yakni, suatu indikasi bagaimanakah komuniti manusia berfungsi apabila ia tunduk kepada pemerintahanNya yang saleh dan damai. Sebagaimana dengan individu, seperti itu juga dengan jemaat, Injil harus diperlihatkan, jikalau ingin dikomunikasikan dengan efektif. Melalui kasih kami untuk satu sama lain, Tuhan yang tidak kelihatan menunjukkan diriNya hari ini, khususnya apabila persekutuan kami diekspresikan melalui kelompok kecil, dan apabila ia melampaui rintangan perkauman, darjat, jantina, dan umur – hal-hal yang menjadi pemisah dalam komuniti-komuniti lain.

We deeply regret that many of our congregations are inward-looking, organized for maintenance rather than mission, or preoccupied with church-based activities at the expense of witness. We determine to turn our churches inside out, so that they may engage in continuous outreach, until the Lord adds to them daily those who are being saved.

(1 Co. 12:27; 1 Pe. 2:5,9; Jn. 17:6,9,11,18; Php. 2:14-16; 1 Th. 1:5,8; Ac. 19:9,10; Col. 1:3-8; Ac. 13:1-3; 14:26-28; Php. 1:27; Lk. 12:32; Ro. 14:17; 1 Th. 1:8-10; 1 Jn. 4:12; Jn. 13:34,35; 17:21,23; Gal. 3:28; Col. 3:11; Ac. 2:47)

Kami amat menyesal bahwa banyak jemaat kami yang terlalu memperhatikan diri sendiri, lebih diatur untuk memelihara keadaan dan bukan untuk kemajuan misi, atau mereka terlalu khusyuk dengan aktiviti-aktiviti gereja sehingga tidak mengendahkan penginjilan. Kami berazam untuk mengubahkan jemaat-jemaat kami untuk berubah dari dalam untuk menuju ke luar, supaya mereka akan melibatkan diri dalam penjangkauan yang berterusan, sehingga Tuhan menambah tiap-tiap hari jumlah mereka dengan orang yang diselamatkan.

(1 Kor 12:27; 1 Pet 2:5,9; Yoh 17:6,9,11,18; Fil 2:14-16; 1 Tes 1:5,8; Kis 19:9,10; Kol 1:3-8; Kis 13:1-3; 14:26-28; Fil 1:27; Lk. 12:32; Rom 14:17; 1 Tes 1:8-10; 1 Yoh 4:12; Yoh 13:34,35; 17:21,23; Gal 3:28; Kol 3:11; Kis 2:47)

Semua ini adalah duniawi, membenarkan budaya masakini untuk menggulingkan jemaat

cont of manila manifesto


7. THE INTEGRITY OF THE WITNESSES

Nothing commends the gospel more eloquently than a transformed life, and nothing brings it into disrepute so much as personal inconsistency. We are charged to behave in a manner that is worthy of the gospel of Christ, and even to "adorn" it, enhancing its beauty by holy lives. For the watching world rightly seeks evidence to substantiate the claims which Christ's disciples make for him. A strong evidence is our integrity.


7. INTEGRITI SAKSI-SAKI

Tiada yang mampu menyokong Injil sebaik daripada suatu hidup yang telah ditransformasikan, dan tiada yang memberikan nama buruk kepadanya daripada hidup pribadi yang tidak konsisten. Kami diperintahkan untuk berkelakuan dalam cara yang layak demi Injil Kristus, bahkan mendandannya, menyerlahkan keindahan dengan kehidupan yang suci. Kerana dunia yang sedang memperhatikan sewajarnya mencari bukti untuk memperkukuhkan tuntutan-tuntutan yang murid-murid Kristus telah perkatakan tentang Dia. Suatu bukti yang kukuh adalah keintegritian kami.


Our proclamation that Christ died to bring us to God appeals to people who are spiritually thirsty, but they will not believe us if we give no evidence of knowing the living God ourselves, or if our public worship lacks reality and relevance.

Proklamasi kami yang Kristus telah mati untuk membawa kami kembali kepada Tuhan sangat menarik kepada mereka yang haus secara rohani, tetapi mereka tidak akan mempercayai kami jikalau kehidupan kami tidak mendemostrasikan bukti bahwa mengenali Tuhan yang hidup telah mengubahkan kami, atau kebaktian umum kami tiada realiti dan tidak relevan.


Our message that Christ reconciles alienated people to each other rings true only if we are seen to love and forgive one another, to serve others in humility, and to reach out beyond our own community in compassionate, costly ministry to the needy.

Khotbah kami bahwa Tuhan Yesus mempersatukan orang-orang yang telah terasing dari satu sama lain, akan lebih senang dipercayai apabila kami diperhatikan mengasihi dan mengampuni satu sama lain, untuk melayani orang lain dengan kerendahan hati, dan menjangkau luar daripada komuniti kami sendiri dalam kasih sejati, dan pelayanan yang menuntut pengorbanan terhadap mereka yang memerlukannya.

Our challenge to others to deny themselves, take up their cross and follow Christ will be plausible only if we ourselves have evidently died to selfish ambition, dishonesty and covetousness, and are living a life of simplicity, contentment and generosity.

Tantangan kami kepada orang lain untuk menyangkal diri, memikul salib dan mengikut Tuhan Yesus hanya boleh dipercayai jikalau kami sendiri menunjukkan bukti bahwa kami telah mati kepada cita-cita yang mementingkan diri, ketidakjujuran, dan tamak haloba, dan sedang menjalani hidup yang penuh kesederhanaan, kepuasan hati dan murah hati.


We deplore the failures in Christian consistency which we see in both Christians and churches: material greed, professional pride and rivalry, competition in Christian service, jealousy of younger leaders, missionary paternalism, the lack of mutual accountability, the loss of Christian standards of sexuality, and racial, social and sexual discrimination. All this is worldliness, allowing the prevailing culture to subvert the church instead of the church challenging and changing the culture. We are deeply ashamed of the times when, both as individuals and in our Christian communities, we have affirmed Christ in word and denied him in deed. Our inconsistency deprives our witness of credibility. We acknowledge our continuing struggles and failures. But we also determine by God's grace to develop integrity in ourselves and in the church.

(2 Co. 6:3,4; Php. 1:27; Tit. 2:10; Col. 4:5,6; Pr. 11:3; 1 Pe. 3:18; 1 Jn. 1:5,6; 1 Co. 14:25,26; Eph. 2:14-18; Eph. 4:31-5:2; Gal. 5:13; Lk. 10:29-37; Mk. 8:34; Mt. 6:19-21; 31-33; 1 Ti. 6:6-10,17,18; Ac. 5:1-11; Php. 1:15-17; 1 Co. 5:1-13; Jas. 2:1-4; 1 Jn. 2:15-17, Mt. 5:13; Mt. 7:21-23; 1 Jn. 2:4; Eph. 4:1)


Kami amat menyesali kegagalan dalam kekonsistenan Kristian yang kami lihat di dalam orang Kristian maupun di jemaat-jemaat: kerakusan akan kebendaan, keangkuhan dan pertandingan dalam kerjaya, persaingan dalam pelayanan Kristian, kecemburuan pemimpin-pemimpin muda, para misionari yang mengongkong, kurangnya pertanggunganjawab bersama, hilangnya piawai keKristianan dalam hal seksualiti, dan diskriminasi kaum, sosial dan seksual. Semua ini adalah duniawi, membenarkan budaya masakini untuk menggulingkan jemaat, yang sepatutnya jemaatlah yang menegur dan mentransformasikan budaya. Kami merasa amat malu, apabila kami sebagai individu dan dalam komuniti Kristian kami, mengafirmasikan Tuhan Yesus dalam perkataan, tetapi menafiNya dalam perbuatan. Ketidakkonsistenan kami melemahkan dan menghilangkan kesaksian yang boleh dipercayai. Kami mengaku pergumulan dan kegagalan kami yang masih berterusan. Tapi kami juga bernekad dengan kasih karunia Tuhan untuk membina integriti dalam diri kami maupun dalam jemaat.

(2 Kor 6:3,4; Fil 1:27; Tit. 2:10; Kol 4:5,6; Am 11:3; 1 Pet 3:18; 1 Yoh 1:5,6; 1 Kor 14:25,26; Efe 2:14-18; Efe 4:31-5:2; Gal 5:13; Lk. 10:29-37; Mk. 8:34; Mt. 6:19-21; 31-33; 1 Tim 6:6-10,17,18; Kis 5:1-11; Fil 1:15-17; 1 Kor 5:1-13; Yak 2:1-4; 1Yoh 2:15-17, Mt. 5:13; Mt. 7:21-23; 1 Yoh 2:4; Efe 4:1)

Supaya mereka dapat menjangkau generasi mereka untuk Tuhan Yesus

cont of manila manifesto


6. THE HUMAN WITNESS

God the evangelist gives his people the privilege of being his "fellow workers". For, although we cannot witness without him, he normally chooses to witness through us. He calls only some to be evangelists, missionaries or pastors, but he calls his whole church and every member of it to be his witnesses.

6. SAKSI MANUSIA

Tuhan sang penginjil menganugerahkan keistemewaan kepada umatNya untuk menjadi pekerja bersama denganNya. Kerana, walaupun kami tidak mampu bersaksi tanpa Dia, Dia lazimnya memilih untuk bersaksi melalui kami. Dia hanya memanggil sebagian untuk menjadi penginjil, misionari, atau gembala, namun Dia memanggil seluruh jemaatNya dan setiap ahli anggotanya untuk menjadi saksiNya.


The privileged task of pastors and teachers is to lead God's people (laos) into maturity and to equip them for ministry. Pastors are not to monopolize ministries, but rather to multiply them, by encouraging others to use their gifts and by training disciples to make disciples. The domination of the laity by the clergy has been a great evil in the history of the church. It robs both laity and clergy of their God-intended roles, causes clergy breakdowns, weakens the church and hinders the spread of the gospel. More than that, it is fundamentally unbiblical. We therefore, who have for centuries insisted on "the priesthood of all believers" now also insist on the ministry of all believers.

Tanggungjawab istemewa para gembala dan guru-guru Alkitab adalah untuk memimpin umat Tuhan kepada kematangan dan memperlengkapi mereka untuk pelayanan. Para gembala tidak seharusnya memonopoli pelayanan-pelayanan, tetapi seharusnya untuk menggandakannya, dengan menggalakkan orang lain untuk menggunakan karunia-karunia mereka dan dengan melatih murid-murid untuk memuridkan murid-murid. Pendominasian kaum awam oleh golongan pendeta merupakan suatu kejahatan yang besar dalam sejarah gereja. Ia merompak kaum awam maupun para pendeta dari peranan yang Tuhan telah berikan buat mereka, mengakibatkan golongan pendeta kepatahan semangat, melemahkan jemaat, dan menghambat penyebaran Injil. Lebih dari itu, pada dasarnya ia bertentangan dengan ajaran Alkitab. Oleh itu, kami yang telah berabad-abad lamanya menegaskan dengan sungguh-sungguh untuk “pengimaman setiap orang percaya” kini menuntut untuk pelayanan setiap orang percaya.


We gratefully recognize that children and young people enrich the church's worship and outreach by their enthusiasm and faith. We need to train them in discipleship and evangelism, so that they may reach their own generation for Christ.

Kami dengan rasa bersyukur mengaku bahwa anak-anak dan pemuda-pemudi memperkayakan penyembahan jemaat dan penginjilan dengan semangat dan iman mereka. Kami perlu untuk melatih mereka dalam kemuridan dan penginjilan supaya mereka dapat menjangkau generasi mereka untuk Tuhan Yesus.


God created men and women as equal bearers of his image, accepts them equally in Christ and poured out his Spirit on all flesh, sons and daughters alike. In addition, because the Holy Spirit distributes his gifts to women as well as to men, they must be given opportunities to exercise their gifts. We celebrate their distinguished record in the history of missions and are convinced that God calls women to similar roles today. Even though we are not fully agreed what forms their leadership should take, we do agree about the partnership in world evangelization which God intends men and women to enjoy. Suitable training must therefore be made available to both.

Tuhan telah menciptakan pria dan wanita sebagai penanggung yang sama taraf dalam memikul gambar rupaNya, menerima mereka secara saksama dalam Kristus dan mencurahkan Roh KudusNya ke atas semua manusia, anak-anak putra maupun putri, serupa saja. Tambahan pula, kerana Roh Kudus membagikan karunia-karuniaNya kepada wanita maupun pria, mereka harus diberikan kesempatan untuk menggunakan karunia-karunia tersebut. Kami merayakan rekod mulia mereka dalam sejarah misi dan sangat yakin bahwa Tuhan telah memanggil wanita ke peranan yang sama hari ini. Walaupun kami tidak setuju dengan sebulat suara tentang bentuk kepemimpinan yang mereka harus lakukan, kami bersetuju tentang kemitraan dalam penginjilan dunia yang Tuhan niatkan untuk pria dan wanita untuk nikmati. Maka, latihan yang bersesuaian harus diberikan kepada kedua-duanya.


Lay witness takes place, by women and men, not only through the local church (see Section 8), but through friendships, in the home and at work. Even those who are homeless or unemployed share in the calling to be witnesses.

Penginjilan oleh kaum awam dilaksanakan oleh pria dan wanita, bukan hanya melalui jemaat tempatan, tetapi juga melalui persahabatan, di rumah dan di tempat kerja. Mereka yang tiada rumah, hidup bergelandangan atau sedang menganggur juga mempunyai tanggungjawab dalam panggilan untuk menjadi saksi.



Our first responsibility is to witness to those who are already our friends, relatives, neighbors, and colleagues. Home evangelism is also natural, both for married and single people. Not only should a Christian home commend God's standards of marriage, sex and family, and provide a haven of love and peace to people who are hurting, but neighbors who would not enter a church usually feel comfortable in a home, even when the gospel is discussed.

Tanggungjawab kami yang pertama ialah menjadi saksi kepada mereka yang merupakan kawan, saudara-mara, jiran, dan teman sekerja kami. Penginjilan di rumah adalah sesuatu yang alamiah, untuk mereka yang sudah menikah maupun mereka yang sedang membujang. Bukan hanya seharusnya sebuah rumah Kristian menyanjung piawai Tuhan tentang pernikahan, seks, dan keluarga, dan memberikan suatu suasana kasih dan damai kepada mereka-mereka yang dalam kesedihan, tapi juga membuat jiran yang tidak mahu melangkah masuk ke gereja merasa selesa di rumah, walaupun Injil dibincangkan.


Another context for lay witness is the workplace, for it is here most Christians spend half their waking hours, and work is a divine calling. Christians can commend Christ by word of mouth, by their consistent industry, honesty and thoughtfulness, by their concern for justice in the workplace, and especially if others can see from the quality of their daily work that it is done to the glory of God.

Konteks yang lain untuk bersaksi bagi kaum awam ialah di tempat pekerjaan, kerana di situlah kebanyakan orang Kristian menghabiskan separuh dari waktu mereka, pekerjaan adalah suatu panggilan ilahi. Orang Kristian boleh merekomendasikan Kristus dengan percakapan mereka, dengan kerajinan, kejujuran, dan ketimbangrasaan mereka yang konstan, dengan keprihatinan mereka untuk keadilan di tempat pekerjaan, dan khususnya jikalau orang lain dapat melihat kualiti pekerjaan seharian mereka dilakukan demi kemuliaan Tuhan.

We repent of our share in discouraging the ministry of laity, especially of women and young people. We determine in the future to encourage all Christ's followers to take their place, rightfully and naturally, as his witnesses. For true evangelism comes from the overflow of a heart in love with Christ. That is why it belongs to all his people without exception.

(2 Co. 6:1; Ac. 8:26-39; 14:27; Eph. 4:11; Ac. 13:1-3; Ac. 1:8; 8:1,4; Co. 1:28; Eph. 4:11-12; Mt. 28:19; 2 Ti. 2:2; 1 Th. 5:12-15; 1 Co. 12:4-7; Eph. 4:7; Mt. 21:15,16; 1 Ti. 4:12; Ge. 1:26-27; Gal. 3:28; Ac. 2: 17-18; 1 Pe. 4:10; Ro. 16:1-6,12; Php. 4:2,3; Mk. 5, 18-20; Lk. 5:27-32; Ac. 28:30,31; Ac. 10:24,33; 18:7, 8; 24-26;1 Co. 7:17-24; Tit. 2:9,10; Col. 4:1; Col. 3:17,23,24; Ac. 4:20)

Kami bertaubat akan bagian kami dalam menghindari pelayanan kaum awam, khusunya kaum wanita dan anak-anak muda. Kami bernekad pada masa yang akan datang untuk menggalakkan semua pengikut Tuhan Yesus untuk mengambil tempat mereka, yang seharusnya dan semulajadinya, sebagai saksi-saksiNya. Penginjilan yang benar melimpah keluar dari hati yang sedang mengasihi Tuhan Yesus. Sebab itulah ia merupakan milik semua orang tanpa pengecualian

(2 Kor 6:1; Kis 8:26-39; 14:27; Efe 4:11; Kis 13:1-3; Kis 1:8; 8:1,4; Kol 1:28; Efe 4:11-12; Mt. 28:19; 2 Tim 2:2; 1 Tes 5:12-15; 1 Kor 12:4-7; Efe 4:7; Mt. 21:15,16; 1 Tim 4:12; Kej 1:26-27; Gal 3:28; Kis 2: 17-18; 1 Pet 4:10; Rom. 16:1-6,12; Fil 4:2,3; Mk. 5, 18-20; Lk. 5:27-32; Kis 28:30,31; Kis 10:24,33; 18:7, 8; 24-26;1 Kor 7:17-24; Tit 2:9,10; Kol 4:1; Kol 3:17, 23, 24;Kis 4:20)

Hanya dengan senjata-senjata rohani kami dapat memenangi mereka

cont of manila manifesto
translation
welcome yr feedback!


5. GOD THE EVANGELIST

5. Tuhan, Sang Penginjil

The Scriptures declare that God himself is the chief evangelist. For the Spirit of God is the Spirit of truth, love, holiness and power, and evangelism is impossible without him. It is he who anoints the messenger, confirms the word, prepares the hearer, convicts the sinful, enlightens the blind, gives life to the dead, enables us to repent and believe, unites us to the Body of Christ, assures us that we are God's children, leads us into Christlike character and service, and sends us out in our turn to be Christ's witnesses. In all this the Holy Spirit's main preoccupation is to glorify Jesus Christ by showing him to us and forming him in us.

Kitab Suci mendeklarasikan bahwa Tuhan sendiri adalah penginjil terutama. Kerana Roh Kudus adalah Roh kebenaran, kasih, kekudusan, dan kuasa, dan penginjilan adalah mustahil tanpaNya. Dialah yang mengurapi pemberita, menegaskan Firman, mempersiapkan pendengar, meyakinkan yang berdosa, mencelikkan yang buta, memberikan hidup kepada yang mati, membolehkan kami untuk bertaubat dan beriman, menyatukan kami kepada Tubuh Kristus, menjaminkan kami bahwa kami adalah anak-anak Tuhan, menuntun kami menjadi seperti Kristus dalam kepribadian dan pelayananNya, dan mengutus kami keluar mengikut giliran kami sebagai saksi Kristus. Dalam semua ini, pelayanan dan keasyikan utama Roh Kudus ialah memuliakan Tuhan Yesus dengan mewahyukan Dia kepada kami dan membentuk Dia dalam kami.


All evangelism involves spiritual warfare with the principalities and powers of evil, in which only spiritual weapons can prevail, especially the Word and the Spirit, with prayer. We therefore call on all Christian people to be diligent in their prayers both for the renewal of the church and for the evangelization of the world.

Semua penginjilan melibatkan perang rohani dengan pemerintah-pemerintah dan penguasa-penguasa iblis, dan hanya dengan senjata-senjata rohani kami dapat memenangi mereka, khususnya Firman Tuhan dan Roh Kudus, bersama dengan doa. Oleh itu, kami memanggil semua orang Kristian bertekun dalam doa mereka untuk pembaruan jemaat maupun untuk penginjilan dunia.


Every true conversion involves a power encounter, in which the superior authority of Jesus Christ is demonstrated. There is no greater miracle than this, in which the believer is set free from the bondage of Satan and sin, fear and futility, darkness and death. Although the miracles of Jesus were special, being signs of his Messiahship and anticipations of his perfect kingdom when all nature will be subject to him, we have no liberty to place limits on the power of the living Creator today. We reject both the skepticism which denies miracles and the presumption which demands them, both the timidity which shrinks from the fullness of the Spirit and the triumphalism which shrinks from the weakness in which Christ's power is made perfect.

Setiap pertaubatan yang benar melibatkan suatu “pertemuan kuasa,” dimana kuasa Tuhan Yesus yang lebih unggul didemostrasikan. Tiada mukzijat yang lebih besar daripada ini, dimana mereka yang percaya dibebaskan dari perhambaan setan dan dosa, ketakutan dan kesia-siaan, kegelapan dan kematian. Meskipun mukzijat-mukzijat Tuhan Yesus adalah istemewa, sebagai tanda-tanda keMesiasianNya dan penjangkaan akan kedatangan kerajaanNya yang sempurna apabila semua alam tunduk kepadaNya, kami tidak berhak masakini untuk membatasi kuasa Pencipta yang hidup. Kami menolak kecurigaan yang menyangkal mukjizat dan keangkuhan yang menuntutnya; ketakutan yang memundur dari kepenuhan Roh Kudus dan kecongkakan-akan-kemenangan yang memundur dari kelemahan dimana kuasa Kristus dijadikan sempurna.

We repent of all self-confident attempts either to evangelize in our own strength or to dictate to the Holy Spirit. We determine in the future not to "grieve" or "quench" the Spirit, but rather to seek to spread the good news "with power, with the Holy Spirit and with deep conviction".

(2 Co. 5:20; Jn. 15:26,27; Lk. 4:18; 1 Co. 2:4; Jn. 16:8-11; 1 Co. 12:3; Eph. 2:5; 1 Co. 12:13; Ro. 8:16; Gal. 5:22,23; Ac. 1:8; Jn. 16:14; Gal. 4:19; Eph. 6:10-12; 2 Co. 10:3-5; Eph. 6:17; Eph. 6:18-20; 2 Th. 3:1; Ac. 26:17,18; 1 Th. 1:9-10; Col. 1:13,14; Jn. 2:11; 20:30,31; Jn. 11:25; 1 Co. 15:20-28; Jer. 32:17; 2 Ti. 1:7; 2 Co. 12:9,10; Jer. 17:5; Eph. 4:30; 1 Th. 5:19; 1 Th. 1:5)

Kami bertaubat dari semua percubaan yang berasal dari keyakinan-diri samada untuk menginjil dalam kekuatan diri sendiri maupun dalam mengarahkan Roh Kudus. Kami bernekad di masa depan tidak akan mendukacitakan atau memadamkan Roh Kudus, tetapi berusaha untuk menyebarkan Injil dengan kekuatan, dengan kekuasaan Roh Kudus dan dengan keyakinan yang kukuh.

(2 Kor 5:20; Yoh 15:26,27; Lk 4:18; 1 Kor 2:4; Yoh 16:8-11; 1Kor 12:3; Efe 2:5; 1 Kor 12:13; Rom 8:16; Gal 5:22,23; Kis 1:8; Yoh 16:14; Gal 4:19; Efe 6:10-12; 2 Kor 10:3-5; Efe 6:17; Efe 6:18-20; 2 Tes 3:1;Kis 26:17,18; 1 Tes 1:9-10; Kol 1:13,14; Yoh 2:11; 20:30,31; Yoh 11:25; 1Kor. 15:20-28; Yer 32:17; 2 Tim 1:7; 2 Kor 12:9,10; Yer. 17:5; Efe 4:30; 1 Tes 5:19; 1 Tes 1:5)

Kami mengutuk korupsi politik, segala bentuk eksploitasi terhadap manusia dan bumi!

cont. fr manila manifesto
tentative translation
welcome yr feedback.




4. THE GOSPEL AND SOCIAL RESPONSIBILITY

The authentic gospel must become visible in the transformed lives of men and women. As we proclaim the love of God we must be involved in loving service, as we preach the Kingdom of God we must be committed to its demands of justice and peace.


4. Injil dan Tanggungjawab Sosial

Injil yang otentik harus diperlihatkan di dalam kehidupan pria dan wanita yang telah ditransformasikan. Sambil kita memberitakan kasih Tuhan, kita harus terlibat dalam pelayanan penuh kasih; sambil kita mengkhotbahkan kerajaan Tuhan, kita harus terikat kepada tuntutannya untuk keadilan dan kedamaian.


Evangelism is primary because our chief concern is with the gospel, that all people may have the opportunity to accept Jesus Christ as Lord and Saviour. Yet Jesus not only proclaimed the Kingdom of God, he also demonstrated its arrival by works of mercy and power. We are called today to a similar integration of words and deeds. In a spirit of humility we are to preach and teach, minister to the sick, feed the hungry, care for prisoners, help the disadvantaged and handicapped, and deliver the oppressed. While we acknowledge the diversity of spiritual gifts, callings and contexts, we also affirm that good news and good works are inseparable.

Penginjilan adalah terpenting kerana perhatian kami yang terutama ialah tentang Injil, supaya semua orang ada kesempatan untuk menerima Tuhan Yesus Kristus sebagai Tuhan dan Juruselamat. Namun demikian, Tuhan Yesus bukan hanya memberitakan Kerajaan Tuhan, Dia juga mendemostrasikan kedatangannya dengan pekerjaan amal jariah maupun dengan kuasa Roh Kudus. Kini, kami juga dipanggil untuk melakukan yang sama mengintegrasikan perkataan dan perbuatan. Dalam kerendahan hati, kami berkhotbah dan mengajar, menjaga yang sakit, memberi makan kepada yang lapar, menjaga banduan, menolong mereka yang kurang berupaya dan cacat, dan membebaskan mereka yang tertindas. Sementara kami mengaku kepelbagaian karunia-karunia, panggilan-panggilan dan konteks-konteks, kami juga mengafirmasikan bahwa Berita Baik dan amal baik tidak dapat dileraikan.


The proclamation of God's kingdom necessarily demands the prophetic denunciation of all that is incompatible with it. Among the evils we deplore are destructive violence, including institutionalized violence, political corruption, all forms of exploitation of people and of the earth, the undermining of the family, abortion on demand, the drug traffic, and the abuse of human rights. In our concern for the poor, we are distressed by the burden of debt in the two-thirds world. We are also outraged by the inhuman conditions in which millions live, who bear God's image as we do.

Dalam kami memproklamasikan Kerajaan Tuhan, ia seharusnya menuntut kami untuk menentang bagaikan seorang nabi segala sesuatu yang tidak bersesuaian dengannya. Antara beberapa kejahatan yang kami mengutuk adalah keganasan yang memusnahkan, termasuk keganasan yang telah diinstitusikan, korupsi politik, segala bentuk eksploitasi terhadap manusia dan bumi, penjejasan keluarga, pengguguran kandungan secara bayaran, pengedaran dadah haram, dan pencabulan hak asasi manusia. Dalam keprihatinan kami terhadap mereka yang miskin, kami terpukul oleh kesedihan dengan beban hutang yang sedang dialami oleh Dua-Pertiga Dunia. Kami juga amat meradang terhadap suasana yang tidak bersesuaian bagi seseorang manusia untuk hidup, yang sedang dialami oleh jutaan manusia, yang juga memiliki gambar rupa Tuhan sebagaimana kami juga.


Our continuing commitment to social action is not a confusion of the kingdom of God with a Christianized society. It is, rather, a recognition that the biblical gospel has inescapable social implications. True mission should always be incarnational. It necessitates entering humbly into other people's worlds, identifying with their social reality, their sorrow and suffering, and their struggles for justice against oppressive powers. This cannot be done without personal sacrifices.

Komitmen kami yang berterusan kepada tindakan sosial bukanlah suatu kekeliruan terhadap kerajaan Tuhan dengan suatu masyarakat yang telah diKristiankan. Ia adalah, lebih tepat, suatu kesedaran bahwa Injil Alkitabiah memiliki implikasi sosial yang tidak mungkin dielakkan. Misi yang sejati seharusnya senantiasa inkarnasional. Ia memerlukan kami dengan rendah hati untuk memasuki ke dalam dunia orang lain, mengidentifikasi dengan hakikat sosial mereka, keperitan dan penderitaan serta pergumulan mereka untuk keadilan dari kuasa-kuasa yang menindas mereka. Dan ini tidak mampu dilakukan tanpa pengorbanan pribadi.


We repent that the narrowness of our concerns and vision has often kept us from proclaiming the lordship of Jesus Christ over all of life, private and public, local and global. We determine to obey his command to "seek first the kingdom of God and his righteousness".

(1 Th. 1:6-10; 1 Jn. 3:17; Ro. 14:17; Ro. 10:14; Mt. 12:28; 1 Jn. 3:18; Mt. 25:34-46; Ac. 6:1-4; Ro. 12:4-8; Mt. 5:16, Jer. 22:1-5; 11-17; 23:5-6; Am. 1:1-2,8; Is. 59; Lev. 25; Job 24:1-12; Eph. 2:8-10; Jn. 17:18; 20:21; Php. 2:5-8; Ac. 10:36; Mt. 6:33)


Kami bertaubat dari keprihatinan dan visi kami yang sempit, yang selalu menghindari kami untuk memberitakan ketuhanan Yesus Kristus ke atas keseluruhan hidup, pribadi maupun publik, lokal maupun global. Kami bernekad untuk mematuhi perintahNya untuk “mencari dahulu kerajaan Tuhan dan kebenaranNya.”

(1 Tes 1:6-10; 1Yoh 3:17; Rom 14:17; Rom 10:14; Mt. 12:28; 1 Yoh 3:18; Mt. 25:34-46; Kis 6:1-4; Rom 12:4-8; Mt. 5:16, Yer. 22:1-5; 11-17; 23:5-6; Amos 1:1-2,8; Yes 59; Ima 25;Ayub 24:1-12; Efe 2:8-10; Yoh 17:18; 20:21; Fil 2:5-8; Kis 10:36; Mt. 6:33)

There is only one gospel because there is only one Christ

translating this part now


4. THE GOSPEL AND SOCIAL RESPONSIBILITY

The authentic gospel must become visible in the transformed lives of men and women. As we proclaim the love of God we must be involved in loving service, as we preach the Kingdom of God we must be committed to its demands of justice and peace.
Evangelism is primary because our chief concern is with the gospel, that all people may have the opportunity to accept Jesus Christ as Lord and Saviour. Yet Jesus not only proclaimed the Kingdom of God, he also demonstrated its arrival by works of mercy and power. We are called today to a similar integration of words and deeds. In a spirit of humility we are to preach and teach, minister to the sick, feed the hungry, care for prisoners, help the disadvantaged and handicapped, and deliver the oppressed. While we acknowledge the diversity of spiritual gifts, callings and contexts, we also affirm that good news and good works are inseparable.
The proclamation of God's kingdom necessarily demands the prophetic denunciation of all that is incompatible with it. Among the evils we deplore are destructive violence, including institutionalized violence, political corruption, all forms of exploitation of people and of the earth, the undermining of the family, abortion on demand, the drug traffic, and the abuse of human rights. In our concern for the poor, we are distressed by the burden of debt in the two-thirds world. We are also outraged by the inhuman conditions in which millions live, who bear God's image as we do.

Our continuing commitment to social action is not a confusion of the kingdom of God with a Christianized society. It is, rather, a recognition that the biblical gospel has inescapable social implications. True mission should always be incarnational. It necessitates entering humbly into other people's worlds, identifying with their social reality, their sorrow and suffering, and their struggles for justice against oppressive powers. This cannot be done without personal sacrifices.

We repent that the narrowness of our concerns and vision has often kept us from proclaiming the lordship of Jesus Christ over all of life, private and public, local and global. We determine to obey his command to "seek first the kingdom of God and his righteousness". (1 Th. 1:6-10; 1 Jn. 3:17; Ro. 14:17; Ro. 10:14; Mt. 12:28; 1 Jn. 3:18; Mt. 25:34-46; Ac. 6:1-4; Ro. 12:4-8; Mt. 5:16, Jer. 22:1-5; 11-17; 23:5-6; Am. 1:1-2,8; Is. 59; Lev. 25; Job 24:1-12; Eph. 2:8-10; Jn. 17:18; 20:21; Php. 2:5-8; Ac. 10:36; Mt. 6:33)

B. THE WHOLE CHURCH

The whole gospel has to be proclaimed by the whole church. All the people of God are called to share in the evangelistic task. Yet without the Holy Spirit of God all their endeavors will be fruitless.

5. GOD THE EVANGELIST

The Scriptures declare that God himself is the chief evangelist. For the Spirit of God is the Spirit of truth, love, holiness and power, and evangelism is impossible without him. It is he who anoints the messenger, confirms the word, prepares the hearer, convicts the sinful, enlightens the blind, gives life to the dead, enables us to repent and believe, unites us to the Body of Christ, assures us that we are God's children, leads us into Christlike character and service, and sends us out in our turn to be Christ's witnesses. In all this the Holy Spirit's main preoccupation is to glorify Jesus Christ by showing him to us and forming him in us.

All evangelism involves spiritual warfare with the principalities and powers of evil, in which only spiritual weapons can prevail, especially the Word and the Spirit, with prayer. We therefore call on all Christian people to be diligent in their prayers both for the renewal of the church and for the evangelization of the world.

Every true conversion involves a power encounter, in which the superior authority of Jesus Christ is demonstrated. There is no greater miracle than this, in which the believer is set free from the bondage of Satan and sin, fear and futility, darkness and death.

Although the miracles of Jesus were special, being signs of his Messiahship and anticipations of his perfect kingdom when all nature will be subject to him, we have no liberty to place limits on the power of the living Creator today. We reject both the skepticism which denies miracles and the presumption which demands them, both the timidity which shrinks from the fullness of the Spirit and the triumphalism which shrinks from the weakness in which Christ's power is made perfect.

We repent of all self-confident attempts either to evangelize in our own strength or to dictate to the Holy Spirit. We determine in the future not to "grieve" or "quench" the Spirit, but rather to seek to spread the good news "with power, with the Holy Spirit and with deep conviction". (2 Co. 5:20; Jn. 15:26,27; Lk. 4:18; 1 Co. 2:4; Jn. 16:8-11; 1 Co. 12:3; Eph. 2:5; 1 Co. 12:13; Ro. 8:16; Gal. 5:22,23; Ac. 1:8; Jn. 16:14; Gal. 4:19; Eph. 6:10-12; 2 Co. 10:3-5; Eph. 6:17; Eph. 6:18-20; 2 Th. 3:1; Ac. 26:17,18; 1 Th. 1:9-10; Col. 1:13,14; Jn. 2:11; 20:30,31; Jn. 11:25; 1 Co. 15:20-28; Jer. 32:17; 2 Ti. 1:7; 2 Co. 12:9,10; Jer. 17:5; Eph. 4:30; 1 Th. 5:19; 1 Th. 1:5)

6. THE HUMAN WITNESS

God the evangelist gives his people the privilege of being his "fellow workers". For, although we cannot witness without him, he normally chooses to witness through us. He calls only some to be evangelists, missionaries or pastors, but he calls his whole church and every member of it to be his witnesses.
The privileged task of pastors and teachers is to lead God's people (laos) into maturity and to equip them for ministry. Pastors are not to monopolize ministries, but rather to multiply them, by encouraging others to use their gifts and by training disciples to make disciples. The domination of the laity by the clergy has been a great evil in the history of the church. It robs both laity and clergy of their God-intended roles, causes clergy breakdowns, weakens the church and hinders the spread of the gospel. More than that, it is fundamentally unbiblical. We therefore, who have for centuries insisted on "the priesthood of all believers" now also insist on the ministry of all believers.

We gratefully recognize that children and young people enrich the church's worship and outreach by their enthusiasm and faith. We need to train them in discipleship and evangelism, so that they may reach their own generation for Christ.

God created men and women as equal bearers of his image, accepts them equally in Christ and poured out his Spirit on all flesh, sons and daughters alike. In addition, because the Holy Spirit distributes his gifts to women as well as to men, they must be given opportunities to exercise their gifts. We celebrate their distinguished record in the history of missions and are convinced that God calls women to similar roles today. Even though we are not fully agreed what forms their leadership should take, we do agree about the partnership in world evangelization which God intends men and women to enjoy. Suitable training must therefore be made available to both.

Lay witness takes place, by women and men, not only through the local church (see Section 8), but through friendships, in the home and at work. Even those who are homeless or unemployed share in the calling to be witnesses.

Our first responsibility is to witness to those who are already our friends, relatives, neighbors, and colleagues. Home evangelism is also natural, both for married and single people. Not only should a Christian home commend God's standards of marriage, sex and family, and provide a haven of love and peace to people who are hurting, but neighbors who would not enter a church usually feel comfortable in a home, even when the gospel is discussed.

Another context for lay witness is the workplace, for it is here most Christians spend half their waking hours, and work is a divine calling. Christians can commend Christ by word of mouth, by their consistent industry, honesty and thoughtfulness, by their concern for justice in the workplace, and especially if others can see from the quality of their daily work that it is done to the glory of God.

We repent of our share in discouraging the ministry of laity, especially of women and young people. We determine in the future to encourage all Christ's followers to take their place, rightfully and naturally, as his witnesses. For true evangelism comes from the overflow of a heart in love with Christ. That is why it belongs to all his people without exception. (2 Co. 6:1; Ac. 8:26-39; 14:27; Eph. 4:11; Ac. 13:1-3; Ac. 1:8; 8:1,4; Co. 1:28; Eph. 4:11-12; Mt. 28:19; 2 Ti. 2:2; 1 Th. 5:12-15; 1 Co. 12:4-7; Eph. 4:7; Mt. 21:15,16; 1 Ti. 4:12; Ge. 1:26-27; Gal. 3:28; Ac. 2: 17-18; 1 Pe. 4:10; Ro. 16:1-6,12; Php. 4:2,3; Mk. 5, 18-20; Lk. 5:27-32; Ac. 28:30,31; Ac. 10:24,33; 18:7, 8; 24-26;1 Co. 7:17-24; Tit. 2:9,10; Col. 4:1; Col. 3:17,23,24; Ac. 4:20)

7. THE INTEGRITY OF THE WITNESSES

Nothing commends the gospel more eloquently than a transformed life, and nothing brings it into disrepute so much as personal inconsistency. We are charged to behave in a manner that is worthy of the gospel of Christ, and even to "adorn" it, enhancing its beauty by holy lives. For the watching world rightly seeks evidence to substantiate the claims which Christ's disciples make for him. A strong evidence is our integrity.

Our proclamation that Christ died to bring us to God appeals to people who are spiritually thirsty, but they will not believe us if we give no evidence of knowing the living God ourselves, or if our public worship lacks reality and relevance.
Our message that Christ reconciles alienated people to each other rings true only if we are seen to love and forgive one another, to serve others in humility, and to reach out beyond our own community in compassionate, costly ministry to the needy.
Our challenge to others to deny themselves, take up their cross and follow Christ will be plausible only if we ourselves have evidently died to selfish ambition, dishonesty and covetousness, and are living a life of simplicity, contentment and generosity.

We deplore the failures in Christian consistency which we see in both Christians and churches: material greed, professional pride and rivalry, competition in Christian service, jealousy of younger leaders, missionary paternalism, the lack of mutual accountability, the loss of Christian standards of sexuality, and racial, social and sexual discrimination. All this is worldliness, allowing the prevailing culture to subvert the church instead of the church challenging and changing the culture. We are deeply ashamed of the times when, both as individuals and in our Christian communities, we have affirmed Christ in word and denied him in deed. Our inconsistency deprives our witness of credibility. We acknowledge our continuing struggles and failures. But we also determine by God's grace to develop integrity in ourselves and in the church. (2 Co. 6:3,4; Php. 1:27; Tit. 2:10; Col. 4:5,6; Pr. 11:3; 1 Pe. 3:18; 1 Jn. 1:5,6; 1 Co. 14:25,26; Eph. 2:14-18; Eph. 4:31-5:2; Gal. 5:13; Lk. 10:29-37; Mk. 8:34; Mt. 6:19-21; 31-33; 1 Ti. 6:6-10,17,18; Ac. 5:1-11; Php. 1:15-17; 1 Co. 5:1-13; Jas. 2:1-4; 1 Jn. 2:15-17, Mt. 5:13; Mt. 7:21-23; 1 Jn. 2:4; Eph. 4:1)

8. THE LOCAL CHURCH

Every Christian congregation is a local expression of the Body of Christ and has the same responsibilities. It is both "a holy priesthood" to offer God the spiritual sacrifices of worship and "a holy nation" to spread abroad his excellences in witness. The church is thus both a worshipping and a witnessing community gathered and scattered, called and sent. Worship and witness are inseparable.
We believe that the local church bears a primary responsibility for the spread of the gospel. Scripture suggests this in the progression that "our gospel came to you" and then "rang out from you". In this way, the gospel creates the church which spreads the gospel which creates more churches in a continuous chain-reaction. Moreover, what Scripture teaches, strategy confirms. Each local church must evangelize the district in which it is situated, and has the resources to do so.
We recommend every congregation to carry out regular studies not only of its own membership and program but of its local community in all its particularity, in order to develop appropriate strategies for mission. Its members might decide to organize a visitation of their whole area, to penetrate for Christ a particular place where people assemble, to arrange a series of evangelistic meetings, lectures or concerts, to work with the poor to transform a local slum, or plant a new church in a neighboring district or village. At the same time, they must not forget the church's global task. A church which sends out missionaries must not neglect its own locality, and a church which evangelizes its neighborhood must not ignore the rest of the world.

In all this each congregation and denomination should, where possible, work with
others, seeking to turn any spirit of competition into one of cooperation. Churches should also work with para-church organizations, especially in evangelism, discipling and community service, for such agencies are part of the Body of Christ, and have valuable, specialist expertise from which the church can greatly benefit.
The church is intended by God to be a sign of his kingdom, that is, an indication of what human community looks like when it comes under his rule of righteousness and peace. As with individuals, so with churches, the gospel has to be embodied if it is to be communicated effectively. It is through our love for one another that the invisible God reveals himself today, especially when our fellowship is expressed in small groups, and when it transcends the barriers of race, rank, sex and age which divide other communities.

We deeply regret that many of our congregations are inward-looking, organized for maintenance rather than mission, or preoccupied with church-based activities at the expense of witness. We determine to turn our churches inside out, so that they may engage in continuous outreach, until the Lord adds to them daily those who are being saved. (1 Co. 12:27; 1 Pe. 2:5,9; Jn. 17:6,9,11,18; Php. 2:14-16; 1 Th. 1:5,8; Ac. 19:9,10; Col. 1:3-8; Ac. 13:1-3; 14:26-28; Php. 1:27; Lk. 12:32; Ro. 14:17; 1 Th. 1:8-10; 1 Jn. 4:12; Jn. 13:34,35; 17:21,23Gal. 3:28; Col. 3:11; Ac. 2:47)

9. COOPERATING IN EVANGELISM

Evangelism and unity are closely related in the New Testament. Jesus prayed that his people's oneness might reflect his own oneness with the Father, in order that the world might believe in him, and Paul exhorted the Philippians to "contend as one person for the faith of the gospel". In contrast to this biblical vision, we are ashamed of the suspicions and rivalries, the dogmatism over non-essentials, the power-struggles and empire-building which spoil our evangelistic witness. We affirm that co-operation in evangelism is indispensable, first because it is the will of God, but also because the gospel of reconciliation is discredited by our disunity, and because, if the task of world evangelization is ever to be accomplished, we must engage in it together.

"Cooperation" means finding unity in diversity. It involves people of different temperaments, gifts, calling and cultures, national churches and mission agencies, all ages and both sexes working together.

We are determined to put behind us once and for all, as a hangover from the colonial past, the simplistic distinction between First World sending and Two-Third World receiving countries. For the great new fact of our era is the internationalization of missions. Not only are a large majority of all evangelical Christians now non-western, but the number of Two-Thirds World missionaries will soon exceed those from the West. We believe that mission teams, which are diverse in composition but united in heart and mind, constitute a dramatic witness to the grace of God.
Our reference to "the whole church" is not a presumptuous claim that the universal church and the evangelical community are synonymous. For we recognize that there are many churches which are not part of the evangelical movement. Evangelical attitudes to the Roman Catholic and Orthodox Churches differ widely. Some evangelicals are praying, talking, studying Scripture and working with these churches. Others are strongly opposed to any form of dialogue or cooperation with them. All are aware that serious theological differences between us remain. Where appropriate, and so long as biblical truth is not compromised,cooperation may be possible in such areas as Bible translation, the study of contemporary theological and ethical issues, social work and political action. We wish to make it clear, however, that common evangelism demands a common commitment to the biblical gospel.

Some of us are members of churches which belong to the World Council of Churches and believe that a positive yet critical participation in its work is our Christian duty. Others among us have no link with the World Council. All of us urge the World Council of Churches to adopt a consistent biblical understanding of evangelism.
We confess our own share of responsibility for the brokenness of the Body of Christ, which is a major stumbling-block to world evangelization. We determine to go on seeking that unity in truth for which Christ prayed. We are persuaded that the right way forward towards closer cooperation is frank and patient dialogue on the basis of the Bible, with all who share our concerns. To this we gladly commit ourselves. (Jn. 17:20,21; Php. 1:27; Php. 1:15,17; 2:3,4; Ro. 14:1-15:2; Php. 1:3-5; Eph. 2:14-16; 4:1-6; Eph. 4:6,7; Ac. 20:4; Jn. 17:11, 20-23)

C. THE WHOLE WORLD

The whole gospel has been entrusted to the whole church, in order that it may be made known to the whole world. It is necessary, therefore, for us to understand the world into which we are sent. (Mk. 16:15)

10. THE MODERN WORLD

Evangelism takes place in a context, not in a vacuum. The balance between gospel and context must be carefully maintained. We must understand the context in order to address it, but the context must not be allowed to distort the gospel.
In this connection we have become concerned about the impact of "modernity", which is an emerging world culture produced by industrialization with its technology and urbanization with its economic order. These factors combine to create an environment, which significantly shapes the way in which we see our world. In addition, secularism has devastated faith by making God and the supernatural meaningless; urbanization has dehumanized life for many; and the mass media have contributed to the devaluation of truth and authority, by replacing word with image. In combination, these consequences of modernity pervert the message which many preach and undermine their motivation for mission.

In AD 1900 only 9% of the world's population lived in cities; in AD 2000 it is thought that more than 50% will do so. This worldwide move into the cities has been called "the greatest migration in human history"; it constitutes a major challenge to Christian mission. On the one hand, city populations are extremely cosmopolitan, so that the nations come to our doorstep in the city. Can we develop global churches in which the gospel abolishes the barriers of ethnicity? On the other hand, many city dwellers are migrant poor who are also receptive to the gospel. Can the people of God be persuaded to relocate into such urban poor communities, in order to serve the people and share in the transformation of the city?

Modernization brings blessings as well as dangers. By creating links of communication and commerce around the globe, it makes unprecedented openings for the gospel, crossing old frontiers and penetrating closed societies, whether traditional or totalitarian. The Christian media have a powerful influence both in sowing the seed of the gospel and in preparing the soil. The major missionary broadcasters are committed to a gospel witness by radio in every major language by the year AD 2000.
We confess that we have not struggled as we should to understand modernization. We have used its methods and techniques uncritically and so exposed ourselves to worldliness. But we determine in the future to take these challenges and opportunities seriously, to resist the secular pressures of modernity, to relate the lordship of Christ to the whole of modern culture, and thus to engage in mission in the modern world without worldliness in modern mission. (Ac. 13:14-41; 14:14-17; 17:22-31; Ro. 12:1,2)

11. THE CHALLENGE OF AD 2000 AND BEYOND

The world population today is approaching 6 billion. One third of them nominally confess Christ. Of the remaining four billion half have heard of him and the other half have not. In the light of these figures, we evaluate our evangelistic task by considering four categories of people.

First, there is the potential missionary work force, the committed. In this century this category of Christian believers has grown from about 40 million in 1900 to about 500 million today, and at this moment is growing over twice as fast as any other major religious group.

Secondly, there are the uncommitted. They make a Christian profession (they have been baptized, attend church occasionally and even call themselves Christians), but the notion of a personal commitment to Christ is foreign to them. They are found in all churches throughout the world. They urgently need to be re-evangelized. Thirdly, there are the unevangelized. These are people who have a minimal knowledge of the gospel, but have had no valid opportunity to respond to it. They are probably within reach of Christian people if only these will go to the next street, road, village or town to find them.

Fourthly, there are the unreached. These are the two billion who may never have heard of Jesus as Savior, and are not within reach of Christians of their own people. There are, in fact, some 2,000 peoples or nationalities in which there is not yet a vital, indigenous church movement. We find it helpful to think of them as belonging to smaller "people groups" which perceive themselves as having an affinity with each other (e.g. a common culture, language, home or occupation). The most effective messengers to reach them will be those believers who already belong to their culture and know their language. Otherwise, cross-cultural messengers of the gospel will need to go, leaving behind their own culture and sacrificially identifying with the people they long to reach for Christ.
There are now about 12,000 such unreached people groups within the 2,000 larger peoples, so that the task is not impossible. Yet at present only 7% of all missionaries are engaged in this kind of outreach, while the remaining 93% are working in the already evangelized half of the world. If this imbalance is to be redressed, a strategic redeployment of personnel will be necessary.
A distressing factor that affects each of the above categories is that of inaccessibility. Many countries do not grant visas to self-styled missionaries, who have no other qualification or contribution to offer. Such areas are not absolutely inaccessible, however. For our prayers can pass through every curtain, door and barrier. And Christian radio and television, audio and video cassettes, films and literature can also reach the otherwise unreachable. So can so-called ""tent-makers" who like Paul earn their own living. They travel in the course of their profession (e.g. business people, university lecturers, technical specialists and language teachers), and use every opportunity to speak of Jesus Christ. They do not enter a country under false pretenses, for their work genuinely takes them there; it is simply that witness is an essential component of their Christian lifestyle, wherever they may happen to be.

We are deeply ashamed that nearly two millennia have passed since the death and resurrection of Jesus, and still two-thirds of the world's population have not yet acknowledged him. On the other hand, we are amazed at the mounting evidence of God's power even in the most unlikely places of the globe.

Now the year 2000 has become for many a challenging milestone. Can we commit ourselves to evangelize the world during the last decade of this millennium? There is nothing magical about the date, yet should we not do our best to reach this goal? Christ commands us to take the gospel to all peoples. The task is urgent. We are determined to obey him with joy and hope. (Ac. 18:1-4; 20:34; Lk. 24:45-47)


12. DIFFICULT SITUATIONS

Jesus plainly told his followers to expect opposition. "If they persecuted me", he said, "they will persecute you also". He even told them to rejoice over persecution, and reminded them that the condition of fruitfulness was death.

These predictions, that Christian suffering is inevitable and productive, have come true in every age, including our own. There have been many thousands of martyrs. Today the situation is much the same. We earnestly hope that glasnost and perestroika will lead to complete religious freedom in the Soviet Union and other Eastern bloc nations, and that Islamic and Hindu countries will become more open to the gospel. We deplore the recent brutal suppression of China's democratic movement, and we pray that it will not bring further suffering to the Christians. On the whole, however, it seems that ancient religions are becoming less tolerant, expatriates less welcome, and the world less friendly to the gospel.
In this situation we wish to make three statements to governments which are reconsidering their attitude to Christian believers.

First, Christians are loyal citizens, who seek the welfare of their nation. They pray for its leaders, and pay their taxes. Of course, those who have confessed Jesus as Lord cannot also call other authorities Lord, and if commanded to do so, or to do anything which God forbids, must disobey. But they are conscientious citizens. They also contribute to their country's well-being by the stability of their marriages and their homes, their honesty in business, their hard work and their voluntary activity in the service of the handicapped and needy. Just governments have nothing to fear from Christians.

Secondly, Christians renounce unworthy methods of evangelism. Though the nature of our faith requires us to share the gospel with others, our practice is to make an open and honest statement of it, which leaves the hearers entirely free to make up their own minds about it. We wish to be sensitive to those of other faiths, and we reject any approach that seeks to force conversion on them.
Thirdly, Christians earnestly desire freedom of religion for all people, not just freedom for Christianity. In predominantly Christian countries, Christians are at the forefront of those who demand freedom for religious minorities. In predominantly non-Christian countries, therefore, Christians are asking for themselves no more than they demand for others in similar circumstances. The freedom to "profess, practice and propagate" religion, as defined in the Universal Declaration of Human Rights, could and should surely be a reciprocally granted right.
We greatly regret any unworthy witness of which followers of Jesus may have been guilty. We determine to give no unnecessary offence in anything, lest the name of Christ be dishonored. However, the offence of the cross we cannot avoid. For the sake of Christ crucified we pray that we may be ready, by his grace, to suffer and even to die. Martyrdom is a form of witness which Christ has promised especially to honor. (Jn. 15:20; Mt. 5:12; Jn. 12:24; Jer. 29:7; 1 Ti. 2:1,2; Ro. 13:6,7; Ac. 4:19; 5:29; 2 Co. 4:1,2; 2 Co. 6:3; 1 Co. 1:18,23; 2:2; Php. 1:29; Rev. 2:13; 6:9-11; 20:4)

CONCLUSION: PROCLAIM CHRIST UNTIL HE COMES

"Proclaim Christ until he comes". That has been the theme of Lausanne II. Of course we believe that Christ has come; he came when Augustus was Emperor of Rome. But one day, as we know from his promises, he will come again in unimaginable splendor to perfect his kingdom. We are commanded to watch and be ready. Meanwhile, the gap between his two comings is to be filled with the Christian missionary enterprise. We have been told to go to the ends of the earth with the gospel, and we have been promised that the end of the age will come only when we have done so. The two ends (of earth space and time) will coincide. Until then he has pledged to be with us.
So the Christian mission is an urgent task. We do not know how long we have. We certainly have no time to waste. And in order to get on urgently with our responsibility, other qualities will be necessary, especially unity (we must evangelize together) and sacrifice (we must count and accept the cost). Our covenant at Lausanne was "to pray, to plan and to work together for the evangelization of the whole world". Our manifesto at Manila is that the whole church is called to take the whole gospel to the whole world, proclaiming Christ until he comes, with all necessary urgency, unity and sacrifice. (Lk. 2:1-7; Mk. 13:26,27; Mk. 13:32-37; Ac. 1:8; Mt. 24:14; Mt. 28:20)

Keunikan, keharusan-ada, dan keutamaan-pusat Tuhan Yesus?

tentative translation
i welcome feedback to improve the translation.



3. THE UNIQUENESS OF JESUS CHRIST

We are called to proclaim Christ in an increasingly pluralistic world. There is a resurgence of old faiths and a rise of new ones. In the first century too there were "many gods and many lords". Yet the apostles boldly affirmed the uniqueness, indispensability and centrality of Christ. We must do the same.


3. KEUNIKAN TUHAN YESUS KRISTUS


Kami dipanggil untuk mengumumkan Tuhan Yesus Kristus dalam dunia yang semakin kejamakan (pluralistik). Kini ada pembangkitan kembali banyak agama-agama lama dan termunculnya yang baru. Dalam abad yang pertama juga ada banyak ilah-ilah dan banyak tuhan-tuhan. Namun para rasul dengan berani mengafirmasikan keunikan, keharusan-ada, dan keutamaan-pusat Tuhan Yesus. Kami harus juga melakukan yang sama.


Because men and women are made in God's image and see in the creation traces of its Creator, the religions which have arisen do sometimes contain elements of truth and beauty. They are not, however, alternative gospels. Because human beings are sinful, and because "the whole world is under the control of the evil one", even religious people are in need of Christ's redemption. We, therefore, have no warrant for saying that salvation can be found outside Christ or apart from an explicit acceptance of his work through faith.

Kerana pria dan wanita diciptakan menurut gambar rupa Tuhan dan melihat tanda-tanda Pencipta dalam ciptaan, agama-agama yang muncul kekadang mengandungi kebenaran dan kesenian. Namun demikian, mereka bukan injil-injil alternatif. Oleh kerana manusia adalah berdosa, dan kerana “seluruh dunia berada di bawah kuasa si jahat”, maka orang yang beragama juga perlu penebusan yang Tuhan Yesus berikan. Oleh itu, kami tidak berhak untuk menyatakan bahwa keselamatan rohani boleh ditemui di luar dari Tuhan Yesus atau boleh ditebus tanpa menerima secara langsung karyaNya melalui iman.


It is sometimes held that in virtue of God's covenant with Abraham, Jewish people do not need to acknowledge Jesus as their Messiah. We affirm that they need him as much as anyone else, that it would be a form of anti-Semitism, as well as being disloyal to Christ, to depart from the New Testament pattern of taking the gospel to "the Jew first...". We therefore reject the thesis that Jews have their own covenant which renders faith in Jesus unnecessary.


Ada yang memegang kepada pendapat bahwa kerana kovenan Tuhan dengan Abraham, maka orang Yahudi tidak perlu mengaku Tuhan Yesus sebagai Mesias mereka. Kami mengafirmasikan yang mereka memerlukan Dia sebanyak seperti orang lain memerlukanNya, dan ia adalah sejenis sikap anti-Semitik serta ketidaksetiaan terhadap Kristus jikalau kami meninggalkan pola Perjanjian Baru untuk membawa Injil kepada “pertama-tama orang Yahudi …” Oleh itu, kami menolak tesis yang mengatakan orang Yahudi memiliki kovenan mereka sendiri dan kovenan itu membatalkan keperluan untuk beriman dalam Tuhan Yesus.


What unites us is our common convictions about Jesus Christ. We confess him as the eternal Son of God who became fully human while remaining fully divine, who was our substitute on the cross, bearing our sins and dying our death, exchanging his righteousness for our unrighteousness, who rose victorious in a transformed body,
and who will return in glory to judge the world. He alone is the incarnate Son, the Saviour, the Lord and the Judge, and he alone, with the Father and the Spirit, is worthy of worship, faith and obedience of all people. There is only one gospel because there is only one Christ, who because of his death and resurection is himself the only way of salvation. We therefore reject both the relativism which regards all religions and spiritualities as equally valid approaches to God, and the syncretism which tries to mix faith in Christ with other faiths.


Perkara yang menyatukan kami adalah keyakinan bersama kami tentang Tuhan Yesus. Kami mengaku Dia sebagai Putra Tuhan yang kekal, yang menjadi manusia seutuhnya dan tetap dalam kepenuhan keilahianNya, yang menjadi pengganti kami di salib, memikul dosa-dosa kami dan mati demi kematian kami, menggantikan kesalehanNya untuk ketidaksalehan kami, yang bangkit dari kematian dengan penuh kemenangan dalam tubuh yang telah ditransformasikan, dan yang akan kembali dalam kemuliaan untuk menghakim dunia. Dialah satu-satunya Putra Tuhan yang diinkarnasikan, Juruselamat, Tuhan dan Hakim, dan hanya Dia saja, bersama dengan Sang Bapa dan Roh Kudus, adalah layak disembah, dipercayai, dan dipatuhi oleh semua orang. Hanya ada satu Injil kerana hanya ada satu Kristus, yang kerana kematian dan kebangkitanNya adalah dalam DiriNya telah menjadi satu-satunya jalan keselamatan rohani. Oleh itu, kami menolak kedua-dua relativisme yang menganggap semua agama dan kerohanian adalah pendekatan sah yang sama kuasanya kepada Tuhan, maupun sinkretisme yang cuba mencampuradukkan iman dalam Kristus dengan iman-iman yang lain.


Moreover, since God has exalted Jesus to the highest place, in order that everybody should acknowledge him, this also is our desire. Compelled by Christ's love, we must obey Christ's Great Commission and love his lost sheep, but we are especially motivated by "jealousy" for his holy name, and we long to see him receive the honour and glory which are due to him.

Tambahan lagi, oleh kerana Bapa telah mengangkat Tuhan Yesus ke tempat yang termulia supaya semua individu harus mengakuiNya, ini juga adalah kerinduan kami. Dikuasai oleh kasih Kristus, kami mesti patuh Amanat Agung Kristus, dan mengasihi domba-dombaNya yang hilang, namun kami khususnya dimotivasikan oleh “cemburu” akan nama kudusNya, dan kami rindu melihat Dia menerima penghormatan dan kemuliaan, yang seharus diberikan kepadaNya.


In the past we have sometimes been guilty of adopting towards adherents of other faiths attitudes of ignorance, arrogance, disrespect and even hostility. We repent of this. We nevertheless are determined to bear a positive and uncompromising witness to the uniqueness of our Lord, in his life, death and resurrection, in all aspects of our evangelistic work including inter-faith dialogue. (1 Co. 8:5; Ps. 19:1-6; Ro. 1:19,20; Ac. 17:28; 1 Jn. 5:19; Ac. 10:1,2; 11:14,18; 15:8-9; Jn. 14:6; Ge. 12:1-3; 17:1,2; Ro. 3:9; 10:12; Ac. 13:46; Ro. 1:16:; 2:9,10; Ac. 13:38, 39; Jn. 1:1,14,18; Ro. 1:3,4; 1 Pe. 2:24; 1 Co. 15:3; 2 Co. 5:21; 1 Co. 15:1-11; Mt. 25:31,32; Ac. 17:30, 31; Rev. 5:11-14; Ac. 4:12; Php. 2:9-11; 2 Co. 5:14; Mt. 28:19,20; Jn. 10:11,16; 2 Co. 11:2,3, 1 Ti. 2:5-7)

Di waktu yang silam, kami kekadang telah bersalah memiliki sikap kejahilan, keangkuhan, kurang menghormati, dan bahkan bermusuhan terhadap agama-agama lain. Kami bertaubat dari semua ini. Namun kami bernekad untuk terus bersaksi secara positif dan tanpa berkompromi tentang keunikan Tuhan Yesus, dalam hidupNya, kematian dan kebangkitanNya, dalam semua aspek penginjilan kami termasuk dialog antara-iman.

(1 Kor 8:5; Maz 19:1-6; Rom. 1:19, 20; Kis 17:28; 1 Yoh 5:19; Kis 10:1,2; 11:14,18; 15:8-9; Yoh 14:6; Kej 12:1-3; 17:1,2; Rom 3:9; 10:12; Kis 13:46; Rom 1:16:; 2:9,10; Kis 13:38, 39; Yoh 1:1,14,18; Rom 1:3,4; 1 Pet 2:24; 1 Kor 15:3; 2 Kor 5:21; 1 Kor 15:1-11; Mt. 25:31,32; Kis 17:30, 31; Wah 5:11-14; Kis 4:12; Fil 2:9-11; 2 Kor 5:14; Mt. 28:19,20;Yoh 10:11,16; 2 Kor 11:2,3, 1 Tim 2:5-7)