Capernaum became the main base of Jesus' work. The Gospel of Mt 9:1 calls it "the city of Jesus". Capernaum was the hometown of Jesus' first disciples: Simon, Andrew, James and John (Mk 1:29). The focus of this study is to examine the relationship between the selection of Jesus' first disciples from among the fishermen of Capernaum and the context of the Sea of Galilee fishery in the first century AD. Why did Jesus choose Capernaum as the base for his work on the shores of the Sea of Galilee? Through a literature study, this research seeks to understand the fishing industry of the Capernaum fishermen who became Jesus' disciples in the context of fishing on the Sea of Galilee in the first century AD. The results of this study prove that Capernaum was one of a number of centers of the fishing economy on the shores of Galilee. Galilee's fisheries grew as demand for fish products increased at the time. Jesus chose Galilean fishermen as the core of His twelve apostles because they were accustomed to working together in fishing associations, able to communicate well and connect with many people in the context of the bustling first-century AD fishing in Galilee.
{"title":"PERIKANAN DANAU GALILEA ABAD PERTAMA UNTUK MEMAHAMI KAPERNAUM SEBAGAI KOTA YESUS (MATIUS 9:1)","authors":"Bobby Steven Octavianus Timmerman","doi":"10.24071/jt.v12i02.7005","DOIUrl":"https://doi.org/10.24071/jt.v12i02.7005","url":null,"abstract":"Capernaum became the main base of Jesus' work. The Gospel of Mt 9:1 calls it \"the city of Jesus\". Capernaum was the hometown of Jesus' first disciples: Simon, Andrew, James and John (Mk 1:29). The focus of this study is to examine the relationship between the selection of Jesus' first disciples from among the fishermen of Capernaum and the context of the Sea of Galilee fishery in the first century AD. Why did Jesus choose Capernaum as the base for his work on the shores of the Sea of Galilee? Through a literature study, this research seeks to understand the fishing industry of the Capernaum fishermen who became Jesus' disciples in the context of fishing on the Sea of Galilee in the first century AD. The results of this study prove that Capernaum was one of a number of centers of the fishing economy on the shores of Galilee. Galilee's fisheries grew as demand for fish products increased at the time. Jesus chose Galilean fishermen as the core of His twelve apostles because they were accustomed to working together in fishing associations, able to communicate well and connect with many people in the context of the bustling first-century AD fishing in Galilee.","PeriodicalId":33647,"journal":{"name":"Veritas Jurnal Teologi dan Pelayanan","volume":"108 2-3","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2023-11-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"135320590","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
The book of Amos is one of the prophetic literatures to be read in every context of human life. While reading Amos 5,18-27 we may ask the question: What is the reason for God to hate Israel’s worship and not accepting their offering? This selected text shows a contrasting movement of relationship between God and Israel. God chooses and makes Israel his own, in order that they would be an instrument of his blessing for others. However, the Israelites failed to practice it in their daily life. In this exegetical paper, I would suggest that neglecting justice for the poor in the society provokes God’s anger to hate Israel’s worship and reject their sacrifice. Concerning the wickedness of Israel, Amos declared that even though Israel desires for the day of Yahweh, it is darkness and not light for them (v.18) and because of their sins, God will send them into exile beyond Damascus (v. 27). God hates their attitude but still loves them as his chosen people. The purpose of Amos’s announcement is to change the hearts of ruling class’s behavior and his basic concern on socioeconomic injustices. Amos’s oracles suggest that the officials got rich in dishonesty. The exile is the consequence of the failure of Israel leaders in leading the people to live in divine will. It becomes the moment for Israel to purify themselves before God and being trained for strengthen their good relationship with Yahweh, their God.
{"title":"DIVINE DEMANDS FOR JUSTICE: AN EXEGETICAL READING OF AMOS 5, 18-27","authors":"Paulus Halek Bere","doi":"10.24071/jt.v12i02.6365","DOIUrl":"https://doi.org/10.24071/jt.v12i02.6365","url":null,"abstract":"The book of Amos is one of the prophetic literatures to be read in every context of human life. While reading Amos 5,18-27 we may ask the question: What is the reason for God to hate Israel’s worship and not accepting their offering? This selected text shows a contrasting movement of relationship between God and Israel. God chooses and makes Israel his own, in order that they would be an instrument of his blessing for others. However, the Israelites failed to practice it in their daily life. In this exegetical paper, I would suggest that neglecting justice for the poor in the society provokes God’s anger to hate Israel’s worship and reject their sacrifice. Concerning the wickedness of Israel, Amos declared that even though Israel desires for the day of Yahweh, it is darkness and not light for them (v.18) and because of their sins, God will send them into exile beyond Damascus (v. 27). God hates their attitude but still loves them as his chosen people. The purpose of Amos’s announcement is to change the hearts of ruling class’s behavior and his basic concern on socioeconomic injustices. Amos’s oracles suggest that the officials got rich in dishonesty. The exile is the consequence of the failure of Israel leaders in leading the people to live in divine will. It becomes the moment for Israel to purify themselves before God and being trained for strengthen their good relationship with Yahweh, their God.","PeriodicalId":33647,"journal":{"name":"Veritas Jurnal Teologi dan Pelayanan","volume":"94 3","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2023-11-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"135320610","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
The integration of mission and culture are two things that cannot be separated. Because when an evangelist preaches the gospel, he will be confronted with people who live in a certain cultural context. This turned out to be a problem in carrying out the Great Manda of the Lord Jesus. Because if an evangelist does not pay attention to the cultural values adopted by a particular community and contextualize the gospel, there will be negative syncretism that has an impact on spiritual life. Or conversely, if an evangelist realizes that the Bible and a culture that has been polluted with sin are in two different poles and tries to transform the wrong cultural values, when it is contextualized in the context of a particular society, the gospel will definitely be rejected. That is why the purpose of this research is to reconstruct the mission of the XXI century so as not to fall into the same problem by offering an intercultural approach as a mission bridge. This study uses qualitative research methods, namely the results obtained are described. In addition to the books used as material for analysis, interviews, observations and documentation are also the main materials in analyzing. The results of this study indicate that the intercultural approach is a biblical missionary approach because this approach is able to bridge the Bible to a context without assimilation and rejection of the people who live in their local culture
{"title":"PENDEKATAN INTERKULTURAL SEBAGAI MODEL MISIONAL: SEBUAH UPAYA UNTUK MEREKONSTRUKSI KEMBALI MISI DI ABAD XXI","authors":"Yesri Esau Talan","doi":"10.24071/jt.v12i02.5484","DOIUrl":"https://doi.org/10.24071/jt.v12i02.5484","url":null,"abstract":"The integration of mission and culture are two things that cannot be separated. Because when an evangelist preaches the gospel, he will be confronted with people who live in a certain cultural context. This turned out to be a problem in carrying out the Great Manda of the Lord Jesus. Because if an evangelist does not pay attention to the cultural values adopted by a particular community and contextualize the gospel, there will be negative syncretism that has an impact on spiritual life. Or conversely, if an evangelist realizes that the Bible and a culture that has been polluted with sin are in two different poles and tries to transform the wrong cultural values, when it is contextualized in the context of a particular society, the gospel will definitely be rejected. That is why the purpose of this research is to reconstruct the mission of the XXI century so as not to fall into the same problem by offering an intercultural approach as a mission bridge. This study uses qualitative research methods, namely the results obtained are described. In addition to the books used as material for analysis, interviews, observations and documentation are also the main materials in analyzing. The results of this study indicate that the intercultural approach is a biblical missionary approach because this approach is able to bridge the Bible to a context without assimilation and rejection of the people who live in their local culture","PeriodicalId":33647,"journal":{"name":"Veritas Jurnal Teologi dan Pelayanan","volume":"96 2-3","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2023-11-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"135320606","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
This research studies the life experience of interfaith marriage between Christian and Muslem. It aims to answer the following questions: (1) Do religious differences in interfaith marriage partners affect the success of building a family? (2) What are the factors that determine the success of building a family in interfaith couples? This research is qualitative study. The data were collected through the depth interview which were directly done face to face, and indirect interview through WhatsApp and Google Form. Forum Group Discussion was done also with some students who live in the interfaith marriage family. The respondents are cathegorized into the followings: (1) those living in the interfaith marriage between Christian and Muslem, (2) those who converted to other religions following that of the partners, (3) those who converted to the religion of the partners but then reconverted to their previous religions, (4) the parents of the children who do interfaith marriage, and (5) the children who live in the family with interfaith marriage. The results indicate that the difference of religion in the family is not the significant factor which determines the harmonious life in the family. Otherwise, tolerance, mutual concern, and the responsible attitude of each family member in their respective duties and roles are the most important factors. Therefore, the civil and religious laws which prohibit the interfaith marriage are actually not relevant. The civil law does not have authority to interfere the private sectors of family life. Then, religious law which prohibits the interfaith marriage must be revied and understood in its context to strive for the salvation of the religious people.
{"title":"INTFAITH MARRIAGE IN INDONESIA: LOOKING FOR A LOOPHOLE","authors":"Yoachim Agus Tridiatno","doi":"10.24071/jt.v12i02.7140","DOIUrl":"https://doi.org/10.24071/jt.v12i02.7140","url":null,"abstract":"This research studies the life experience of interfaith marriage between Christian and Muslem. It aims to answer the following questions: (1) Do religious differences in interfaith marriage partners affect the success of building a family? (2) What are the factors that determine the success of building a family in interfaith couples? This research is qualitative study. The data were collected through the depth interview which were directly done face to face, and indirect interview through WhatsApp and Google Form. Forum Group Discussion was done also with some students who live in the interfaith marriage family. The respondents are cathegorized into the followings: (1) those living in the interfaith marriage between Christian and Muslem, (2) those who converted to other religions following that of the partners, (3) those who converted to the religion of the partners but then reconverted to their previous religions, (4) the parents of the children who do interfaith marriage, and (5) the children who live in the family with interfaith marriage. The results indicate that the difference of religion in the family is not the significant factor which determines the harmonious life in the family. Otherwise, tolerance, mutual concern, and the responsible attitude of each family member in their respective duties and roles are the most important factors. Therefore, the civil and religious laws which prohibit the interfaith marriage are actually not relevant. The civil law does not have authority to interfere the private sectors of family life. Then, religious law which prohibits the interfaith marriage must be revied and understood in its context to strive for the salvation of the religious people.","PeriodicalId":33647,"journal":{"name":"Veritas Jurnal Teologi dan Pelayanan","volume":"99 3","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2023-11-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"135320602","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
This article is focuses on the roke of the Children Development Center (CDac)IO-497 Benyamin Oebufu in his solidarity action to strive for sprituality convalescence of 86 congregations of the Evangelical Christian Church in Timor (GMIT). Benyamin Oebufu was one of many who felt it in person the impact of the Seroja cyclone disaster. Using a qualitative method with data colkection through structured interviews techniques, it was concluded that there were two impacts that affect the spirituallity of the congregation of the victims, material injury of losing homes and psychic traumatized by this event. Seeing the condition faced by the victims, the Church and CDC made immidiate response such as trauma healing camp for children of disaster victim and collaborating with the Indonesian Compassion Foundation (YCI) to build new housing for families whose home were destroyed. These efforts were made as solidarity form as human beings who have an ethical responsibility to care for others who suffering as stated by Rebecca Todd Peters regarding four ethical tasks of solidarity; presenting metanoia (repentence/fundamental change), respecting difference, showing loyalty-accountability and real actions. CDC's roles in the recovery effort reflected God's solidarity through those four tasks.
{"title":"PERAN PUSAT PENGEMBANGAN ANAK IO-497 BENYAMIN OEBUFU DALAM PEMULIHAN SPIRITUALITAS PASCA SIKLON SEROJA DITINJAU DARI PERSPEKTIF ETIKA SOLIDARITAS","authors":"Deva Arifia Doki, Irene Ludji, Mariska Lauterboom","doi":"10.24071/jt.v12i02.6347","DOIUrl":"https://doi.org/10.24071/jt.v12i02.6347","url":null,"abstract":"This article is focuses on the roke of the Children Development Center (CDac)IO-497 Benyamin Oebufu in his solidarity action to strive for sprituality convalescence of 86 congregations of the Evangelical Christian Church in Timor (GMIT). Benyamin Oebufu was one of many who felt it in person the impact of the Seroja cyclone disaster. Using a qualitative method with data colkection through structured interviews techniques, it was concluded that there were two impacts that affect the spirituallity of the congregation of the victims, material injury of losing homes and psychic traumatized by this event. Seeing the condition faced by the victims, the Church and CDC made immidiate response such as trauma healing camp for children of disaster victim and collaborating with the Indonesian Compassion Foundation (YCI) to build new housing for families whose home were destroyed. These efforts were made as solidarity form as human beings who have an ethical responsibility to care for others who suffering as stated by Rebecca Todd Peters regarding four ethical tasks of solidarity; presenting metanoia (repentence/fundamental change), respecting difference, showing loyalty-accountability and real actions. CDC's roles in the recovery effort reflected God's solidarity through those four tasks.","PeriodicalId":33647,"journal":{"name":"Veritas Jurnal Teologi dan Pelayanan","volume":"111 3","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2023-11-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"135320585","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Fokus penelitian ini adalah untuk menjelaskan kontekstualisasi dokumen Persona Humana 1975 dalam terang model terjemahan Stephen Bevans. Penelitian ini bertujuan untuk menganalisis kontekstualisasi Persona Humana dalam terang model terjemahan. Metode penelitian yang digunakan adalah metode penelitian kualitatif dan pembacaan kritis terhadap teks (1) Dokumen Persona Humana 1975; (2) Model Teologi Kontekstual Stephen Bevans, terutama model penerjemahan. Teknik analisis data dilakukan melalui proses reduksi, penyajian, dan penarikan kesimpulan (verifikasi). Hasil penelitian ini menunjukkan bahwa kontekstualisasi dokumen Persona Humana 1975 terdiri dari satu model, yaitu model terjemahan. Dalam model penerjemahan ini dilakukan melalui upaya pelestarian identitas Kristen, dengan tetap memperhatikan budaya, perubahan sosial, dan sejarah Gereja dalam dokumen Persona Humana.
{"title":"MEMBEDAH KONTEKSTUALISASI DOKUMEN PERSONA HUMANA 1975 DALAM TERANG MODEL TERJEMAHAN STEPHEN BEVANS","authors":"Seratinus Jong","doi":"10.24071/jt.v12i02.5411","DOIUrl":"https://doi.org/10.24071/jt.v12i02.5411","url":null,"abstract":"Fokus penelitian ini adalah untuk menjelaskan kontekstualisasi dokumen Persona Humana 1975 dalam terang model terjemahan Stephen Bevans. Penelitian ini bertujuan untuk menganalisis kontekstualisasi Persona Humana dalam terang model terjemahan. Metode penelitian yang digunakan adalah metode penelitian kualitatif dan pembacaan kritis terhadap teks (1) Dokumen Persona Humana 1975; (2) Model Teologi Kontekstual Stephen Bevans, terutama model penerjemahan. Teknik analisis data dilakukan melalui proses reduksi, penyajian, dan penarikan kesimpulan (verifikasi). Hasil penelitian ini menunjukkan bahwa kontekstualisasi dokumen Persona Humana 1975 terdiri dari satu model, yaitu model terjemahan. Dalam model penerjemahan ini dilakukan melalui upaya pelestarian identitas Kristen, dengan tetap memperhatikan budaya, perubahan sosial, dan sejarah Gereja dalam dokumen Persona Humana.","PeriodicalId":33647,"journal":{"name":"Veritas Jurnal Teologi dan Pelayanan","volume":"102 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2023-11-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"135320600","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Yohana Fajar Rahayu, K. Utomo, Yonatan Alex Arifianto
Church and radicalism; An attitude and the role of the church in an era of disruption amid a state of radicalism is to go hand in hand with the church's challenge to rise to light and love. The problem of radicalism is not only a local problem on a small scale but a problem being fought over by world leaders and the church. As part of human life, the church is called out from darkness to become light and as God's mandate amid the world, which naturally fulfills prophecy after prophecy regarding the end times. Where love grows cold, and man becomes selfish. Therefore the church is required to be able to play a role in helping the problem of radicalism by imitating the attitudes and examples of Jesus and his Apostles. For harmony and peace to be the goal of the church to have an impact using descriptive qualitative methods with a literature study approach and looking at the phenomenology of the church's situation in society, it can be concluded that the church exists to side with the truth and prioritize love, so the true church knows the meaning of the essence of the church as light and to be a blessing for humans because the existence of radicalism as a challenge to the church will bring the attitude and responsibility of the church to follow Jesus' example to fight with love and challenge the church in an era of disruption amid radicalism. Abstrak Gereja dan radikalisme; Sebuah sikap dan juga peran gereja dalam era disrupsi di tengah keadaan radikalisme adalah berjalan selaras dengan tantangan gereja untuk bangkit menjadi terang dan kasih. Permasalahan radikalisme bukan hanya menjadi masalah lokal dalam skala kecil, namun menjadi masalah yang digumulkan oleh pemimpin dunia dan gereja. Gereja sebagai bagian dari kehidupan manusia yang dipanggil keluar dari kegelapan untuk menjadi terang dan juga sebagai mandataris Tuhan di tengah dunia yang secara natural menggenapi nubuatan demi nubuatan terhadap akhir zaman. Di mana kasih menjadi dingin dan manusia akan mementingkan dirinya sendiri. Oleh karena itu gereja dituntut untuk dapat berperan dalam membantu masalah radikalisme dengan meneladani sikap dan teladan dari Yesus dan para Rasulnya. Supaya kerukunan dan kedamaian menjadi tujuan gereja berdampak menggunakan metode kualitatif deskriptif dengan pendekatan studi literatur dan melihat fenomenologi keadaan gereja ditengah masyarakat, dapat disimpulkan bahwa gereja hadir untuk berpihak kepada kebenaran dan mengutamakan kasih, maka gereja sejatinya mengetahui arti akan hakikat gereja sebagai terang dan menjadi berkat bagi manusia. Sebab adanya radikalisme sebagai tantangan gereja akan membawa sikap dan tanggung jawab gereja untuk mengikuti keteladanan Yesus memerangi dengan penuh kasih dan tantangan gereja dalam era disrupsi di tengah radikalisme.
教会与激进主义;在一个激进主义状态下的混乱时代，教会的态度和作用是与教会走向光明和爱的挑战携手并进的。激进主义的问题不仅是一个小规模的地方问题，而且是世界各国领导人和教会都在努力解决的问题。作为人类生活的一部分，教会被召唤从黑暗中走出来，成为光明，作为上帝在世界中的使命，这自然会实现一个又一个关于末日的预言。在那里，爱变得冷淡，人变得自私。因此，教会需要能够通过模仿耶稣和他的使徒的态度和榜样，在帮助解决激进主义问题方面发挥作用。为了使和谐与和平成为教会产生影响的目标，使用描述性定性方法和文献研究法，并观察教会在社会中的处境现象学，可以得出结论，教会的存在是为了站在真理一边，优先考虑爱。所以真正的教会知道教会本质的意义是光明，是人类的祝福，因为激进主义作为对教会的挑战的存在，会带来教会的态度和责任，以耶稣为榜样，在激进主义的混乱时代，用爱去战斗，挑战教会。【摘要】激进主义;我是说，我是说，我是说，我是在说，我是在说，我是在说，我是在说，我是在说，我是在说，我是在说，我是在说，我是在说，我是在说，我是在说。当地居民，当地居民，当地居民，当地居民，当地居民。Gereja sebagai bagian dari kehidupan manusia yang dipanggil keluar dari kegelapan untuk menjadi terang danjuga sebagai mandatis Tuhan di tengah dunia yang secara natural menggenapi nubuatan demi nubuatan terhadap akhir zaman。Di mana kasih menjadi dingin dan manusia akan mementingkan dirinya sendiri。他说:“我是说，我是说，我是说，我是说，我是说，我是说，我是说，我是说，我是说，我是说，我是说，我是说，我是说，我是说，我是说，我是说，我是说，我是说，我是说，我是说。”Supaya kerukunan dan kedamaian menjadi tujuan gereja berdamak menggunakan方法，质量描述，描述，dengan pendekatan研究文学，keadaan gereja diengah masyarakat, dapat disprankan bahwa gereja hatuk berpihak kepada kebenaran an mengutamakan kashih, maka gerejya menjatinya menjataki, akan hakikat gereja sebagai terang dan menjadi berkataki manusia。我是说我的女儿，我的女儿，我的女儿，我的女儿，我的女儿，我的女儿，我的女儿，我的女儿，我的女儿，我的女儿，我的女儿，我的女儿，我的女儿。
{"title":"Gereja Menyikapi Radikalisme di Era Disruptif","authors":"Yohana Fajar Rahayu, K. Utomo, Yonatan Alex Arifianto","doi":"10.47543/efata.v9i2.122","DOIUrl":"https://doi.org/10.47543/efata.v9i2.122","url":null,"abstract":"Church and radicalism; An attitude and the role of the church in an era of disruption amid a state of radicalism is to go hand in hand with the church's challenge to rise to light and love. The problem of radicalism is not only a local problem on a small scale but a problem being fought over by world leaders and the church. As part of human life, the church is called out from darkness to become light and as God's mandate amid the world, which naturally fulfills prophecy after prophecy regarding the end times. Where love grows cold, and man becomes selfish. Therefore the church is required to be able to play a role in helping the problem of radicalism by imitating the attitudes and examples of Jesus and his Apostles. For harmony and peace to be the goal of the church to have an impact using descriptive qualitative methods with a literature study approach and looking at the phenomenology of the church's situation in society, it can be concluded that the church exists to side with the truth and prioritize love, so the true church knows the meaning of the essence of the church as light and to be a blessing for humans because the existence of radicalism as a challenge to the church will bring the attitude and responsibility of the church to follow Jesus' example to fight with love and challenge the church in an era of disruption amid radicalism. \u0000 \u0000 \u0000 \u0000 \u0000Abstrak \u0000Gereja dan radikalisme; Sebuah sikap dan juga peran gereja dalam era disrupsi di tengah keadaan radikalisme adalah berjalan selaras dengan tantangan gereja untuk bangkit menjadi terang dan kasih. Permasalahan radikalisme bukan hanya menjadi masalah lokal dalam skala kecil, namun menjadi masalah yang digumulkan oleh pemimpin dunia dan gereja. Gereja sebagai bagian dari kehidupan manusia yang dipanggil keluar dari kegelapan untuk menjadi terang dan juga sebagai mandataris Tuhan di tengah dunia yang secara natural menggenapi nubuatan demi nubuatan terhadap akhir zaman. Di mana kasih menjadi dingin dan manusia akan mementingkan dirinya sendiri. Oleh karena itu gereja dituntut untuk dapat berperan dalam membantu masalah radikalisme dengan meneladani sikap dan teladan dari Yesus dan para Rasulnya. Supaya kerukunan dan kedamaian menjadi tujuan gereja berdampak menggunakan metode kualitatif deskriptif dengan pendekatan studi literatur dan melihat fenomenologi keadaan gereja ditengah masyarakat, dapat disimpulkan bahwa gereja hadir untuk berpihak kepada kebenaran dan mengutamakan kasih, maka gereja sejatinya mengetahui arti akan hakikat gereja sebagai terang dan menjadi berkat bagi manusia. Sebab adanya radikalisme sebagai tantangan gereja akan membawa sikap dan tanggung jawab gereja untuk mengikuti keteladanan Yesus memerangi dengan penuh kasih dan tantangan gereja dalam era disrupsi di tengah radikalisme.","PeriodicalId":33647,"journal":{"name":"Veritas Jurnal Teologi dan Pelayanan","volume":"112 1","pages":""},"PeriodicalIF":0.0,"publicationDate":"2023-07-20","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"79960362","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
The Book of Esther is one of the books that have a variety of interpretations, especially in interpreting minorities who are faced with genocide amid God's silence. Some interpret the discriminatory treatment received by women as the actions of Queen Vashti, who took the bold step of refusing the king's request in the patriarchal culture. Some interpret that in a patriarchal culture, the ideal wife is obedient and respectful to her husband, but this is not the case with Vashti. Likewise, some interpret Vashti's actions as showing courage, integrity, and self-confidence. The purpose of writing this article is to discover the struggle of Vashti against Xerxes' domination in patriarchal culture. The method used is grammatical analysis from the Chiastic structure. The study results are Help only from God, the integrity of women in patriarchal communities, and women's participation to voice their rights in government life. Abstrak Kitab Ester merupakan salah satu kitab yang memiliki beragam interpretasi, terutama dalam menafsirkan minoritas yang dihadapkan dengan genosida di tengah kebisuan Tuhan. Ada yang menafsirkan perlakuan diskriminatif yang diterima perempuan, ulah Ratu Wasti yang berani mengambil langkah berani menolak permintaan raja dalam budaya patriarki. Ada yang menafsirkan bahwa dalam budaya patriarki, istri yang ideal adalah istri yang patuh dan menghormati suaminya, namun tidak demikian halnya dengan Wasti. Demikian juga, ada yang memaknai tindakan Wasti yang menunjukkan keberanian, integritas, dan kepercayaan diri. Tujuan penulisan artikel ini adalah untuk menemukan perjuangan melawan dominasi Xerxes di tengah budaya patriarki. Metode Metode yang digunakan adalah analisis gramatikal dari struktur kiastis. Hasil penelitian memperlihatkan bahwa pertolongan dari Tuhan, integritas perempuan dalam komunitas patriarki, dan partisipasi perempuan untuk menyuarakan hak-haknya dalam kehidupan pemerintahan.
《以斯帖记》是有多种解释的书之一，特别是在解释在上帝的沉默中面临种族灭绝的少数民族时。一些人将女性受到的歧视解释为王后瓦实提的行为，她在父权文化中大胆地拒绝了国王的要求。有人解释说，在父权文化中，理想的妻子是顺从和尊重丈夫的，但瓦实提并非如此。同样，一些人认为瓦实提的行为表现了勇气、正直和自信。写这篇文章的目的是发现瓦实提在父权文化中反抗薛西斯统治的斗争。使用的方法是从交错结构中进行语法分析。研究结果是:“唯有上帝的帮助”、“父权社会中女性的正直”和“女性参与政府生活表达自己的权利”。【摘要】Kitab Ester merupakan salah satu Kitab yang memiliki beragan interprettasi, terutama dalam menafsirkan ethnic少数民族yang dihaapkan dengan genisida di tengah kebisuan Tuhan。Ada yang menafsirkan perlakuan diskrima perempuan, ulah Ratu Wasti yang berani mengambil langkah berani menolak permintaan raja dalam budaya patriki。Ada yang menafsirkan bahwa dalam budaya patriarki, ida yang ideal, ida yang pathuh dan menghormati suaminya, namun tidak demikian halnya dengan Wasti。Demikian juga, ada yang memaknai tindakan Wasti yang menunjukkan keberanian, integritas, dan kepercayaan diri。土璜半岛的artikel ini adalah untuk menemukan perjuangan melawan dominis Xerxes di tengah budaya patriki。[方法]语义分析，语法结构分析。哈西尔penelitian成员perperlihatkan bahwa pertolongan dari Tuhan，团结一致，团结一致，团结一致，团结一致，团结一致，团结一致。
{"title":"Polemik Kritik Wasti terhadap Dominasi Patriakhal dalam Ester 1:9-12","authors":"Maria Evvy Yanti","doi":"10.47543/efata.v9i2.100","DOIUrl":"https://doi.org/10.47543/efata.v9i2.100","url":null,"abstract":"The Book of Esther is one of the books that have a variety of interpretations, especially in interpreting minorities who are faced with genocide amid God's silence. Some interpret the discriminatory treatment received by women as the actions of Queen Vashti, who took the bold step of refusing the king's request in the patriarchal culture. Some interpret that in a patriarchal culture, the ideal wife is obedient and respectful to her husband, but this is not the case with Vashti. Likewise, some interpret Vashti's actions as showing courage, integrity, and self-confidence. The purpose of writing this article is to discover the struggle of Vashti against Xerxes' domination in patriarchal culture. The method used is grammatical analysis from the Chiastic structure. The study results are Help only from God, the integrity of women in patriarchal communities, and women's participation to voice their rights in government life. \u0000 \u0000 \u0000Abstrak \u0000Kitab Ester merupakan salah satu kitab yang memiliki beragam interpretasi, terutama dalam menafsirkan minoritas yang dihadapkan dengan genosida di tengah kebisuan Tuhan. Ada yang menafsirkan perlakuan diskriminatif yang diterima perempuan, ulah Ratu Wasti yang berani mengambil langkah berani menolak permintaan raja dalam budaya patriarki. Ada yang menafsirkan bahwa dalam budaya patriarki, istri yang ideal adalah istri yang patuh dan menghormati suaminya, namun tidak demikian halnya dengan Wasti. Demikian juga, ada yang memaknai tindakan Wasti yang menunjukkan keberanian, integritas, dan kepercayaan diri. Tujuan penulisan artikel ini adalah untuk menemukan perjuangan melawan dominasi Xerxes di tengah budaya patriarki. Metode Metode yang digunakan adalah analisis gramatikal dari struktur kiastis. Hasil penelitian memperlihatkan bahwa pertolongan dari Tuhan, integritas perempuan dalam komunitas patriarki, dan partisipasi perempuan untuk menyuarakan hak-haknya dalam kehidupan pemerintahan.","PeriodicalId":33647,"journal":{"name":"Veritas Jurnal Teologi dan Pelayanan","volume":"72 1","pages":""},"PeriodicalIF":0.0,"publicationDate":"2023-07-19","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"89331892","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Tulisan ini berfokus pada konteks perpolitikan di Indonesia, khususnya Pemilihan Presiden (Pilpres) yang akan terselenggara pada tahun 2024. Sisi yang coba dideskripsikan dan dianalisis adalah terkait memaknai politik (Pilpres 2024) tersebut dari perspektif 1 Samuel 8:4-9; 16:7, 11-13. Metode penelitian yang digunakan adalah kualitatif. Prosesnya diawali dengan memberikan data sejarah ringkas yang berhubungan dengan pemilihan Presiden dan Wakil Presiden sejak berlangsungnya pemilihan secara langsung oleh rakyat (2004) sampai saat ini. Lanjut kepada pemaparan peta perpolitikan di Indonesia sekarang, narasi-narasi politis yang dimunculkan baik oleh sisi kekuasaan dan juga sisi oposisi untuk melihat sumbangsihnya bagi kemajuan bangsa. Melalui proses itu terlihat jelas bahwa perpolitikan menuju Pilpres 2024 bertumpu pada politik manusia (politics). Sementara, melalui proses hermeneutika 1 Samuel 8:4-9; 16:7, 11-13 ditunjukkan bahwa suksesi kepemimpinan yang terjadi ada dalam tindakan politis-Nya Allah (Theopolitics). Dengan demikian, terjadi pergeseran makna dari “Politics” ke “Theopolitics.”
{"title":"Dari politik ke politiknya Allah","authors":"Salomo Sihombing","doi":"10.51828/td.v12i2.236","DOIUrl":"https://doi.org/10.51828/td.v12i2.236","url":null,"abstract":"Tulisan ini berfokus pada konteks perpolitikan di Indonesia, khususnya Pemilihan Presiden (Pilpres) yang akan terselenggara pada tahun 2024. Sisi yang coba dideskripsikan dan dianalisis adalah terkait memaknai politik (Pilpres 2024) tersebut dari perspektif 1 Samuel 8:4-9; 16:7, 11-13. Metode penelitian yang digunakan adalah kualitatif. Prosesnya diawali dengan memberikan data sejarah ringkas yang berhubungan dengan pemilihan Presiden dan Wakil Presiden sejak berlangsungnya pemilihan secara langsung oleh rakyat (2004) sampai saat ini. Lanjut kepada pemaparan peta perpolitikan di Indonesia sekarang, narasi-narasi politis yang dimunculkan baik oleh sisi kekuasaan dan juga sisi oposisi untuk melihat sumbangsihnya bagi kemajuan bangsa. Melalui proses itu terlihat jelas bahwa perpolitikan menuju Pilpres 2024 bertumpu pada politik manusia (politics). Sementara, melalui proses hermeneutika 1 Samuel 8:4-9; 16:7, 11-13 ditunjukkan bahwa suksesi kepemimpinan yang terjadi ada dalam tindakan politis-Nya Allah (Theopolitics). Dengan demikian, terjadi pergeseran makna dari “Politics” ke “Theopolitics.”","PeriodicalId":33647,"journal":{"name":"Veritas Jurnal Teologi dan Pelayanan","volume":"58 12","pages":""},"PeriodicalIF":0.0,"publicationDate":"2023-06-30","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"72479738","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pandemi Covid-19 mendisrupsi seluruh tatanan hidup manusia termasuk gereja. Gereja ‘dipaksa’ menerapkan pola berbeda pada konteks new normal. Tulisan bertujuan meneliti aspek pelayanan diakonia gereja untuk mengaktualkan model baru sebagai solusi, khususnya menyangkut kebutuhan umat. Dalam perubahan eksesif, tidak cukup memberi solusi dengan model diakonia yang hanya dibebankan pada satu departemen di gereja. Butuh model pelayanan yang terintegrasi, tidak tertuju hanya pada pemenuhan materi juga pada perhatian psikis dan spiritual yang terdampak. Urgensinya model pelayanan diakonia yang konstruktif yang tidak hanya menyinergikan seluruh komponen, juga menyentuh kebutuhan batin. Tanpa bermaksud menafikan praktik diakonia gereja, tulisan berupaya menawarkan model diakonia yang bersifat terintegratif dan partisipatoris. Penelitian terfokus pada praksis diakonia pada Kisah Para Rasul 4:32-37. Metodologi penelitian dilakukan melalui kajian hermeneutika, dengan fokus penekanan pada aspek historis dan sosial. Hasil eksegesis akan dirangkum menjadi model diakonia partisipatoris yang bersifat konstruktif dan terintegratif.
{"title":"Kisah Para Rasul 4:32-37 sebagai model diakonia integratif partisipatoris","authors":"Stefanus Rachmat Budiman, Gery Altobely Seroh","doi":"10.51828/td.v12i2.225","DOIUrl":"https://doi.org/10.51828/td.v12i2.225","url":null,"abstract":"Pandemi Covid-19 mendisrupsi seluruh tatanan hidup manusia termasuk gereja. Gereja ‘dipaksa’ menerapkan pola berbeda pada konteks new normal. Tulisan bertujuan meneliti aspek pelayanan diakonia gereja untuk mengaktualkan model baru sebagai solusi, khususnya menyangkut kebutuhan umat. Dalam perubahan eksesif, tidak cukup memberi solusi dengan model diakonia yang hanya dibebankan pada satu departemen di gereja. Butuh model pelayanan yang terintegrasi, tidak tertuju hanya pada pemenuhan materi juga pada perhatian psikis dan spiritual yang terdampak. Urgensinya model pelayanan diakonia yang konstruktif yang tidak hanya menyinergikan seluruh komponen, juga menyentuh kebutuhan batin. Tanpa bermaksud menafikan praktik diakonia gereja, tulisan berupaya menawarkan model diakonia yang bersifat terintegratif dan partisipatoris. Penelitian terfokus pada praksis diakonia pada Kisah Para Rasul 4:32-37. Metodologi penelitian dilakukan melalui kajian hermeneutika, dengan fokus penekanan pada aspek historis dan sosial. Hasil eksegesis akan dirangkum menjadi model diakonia partisipatoris yang bersifat konstruktif dan terintegratif.","PeriodicalId":33647,"journal":{"name":"Veritas Jurnal Teologi dan Pelayanan","volume":"56 1","pages":""},"PeriodicalIF":0.0,"publicationDate":"2023-06-30","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"84555708","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
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