Pub Date : 2023-06-11DOI: 10.36421/veritas.v22i1.569
Meitha Sartika
The COVID-19 pandemic has become a major event that affects many aspects of life, including church life. The church needs to adapt itself to the changes that occur while responding to various situations around it. This situation brings two questions for the church to reflect on, namely whether the church has been paying attention to the concrete issues around it and whether the church has truly been present for others. This paper aims to show that the post-pandemic church needs to be a church that is faithfully present for others. For that, I will discuss the impact of the pandemic on the church. Then, I will explore Dietrich Bonhoeffer’s view of the church for others and James Davison Hunter’s ideas about faithful presence. Both of them are trying to show a church that wants to be present in the midst of society with various dynamics of life. Finally, I discuss these two views to construct an incarnational, relational, and missional post-pandemic ecclesiology.
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Pub Date : 2023-06-10DOI: 10.36421/veritas.v22i1.604
Jemima Carissa Kurniawan
The inclusion of children in the church’s liturgy of the Lord’s Supper (paedocommunion) is still a matter of debate today. One of the main reasons for excluding them is that they are not considered capable of expressing their faith independently. However, from a biblical perspective, we see that the Lord’s Supper cannot be separated from covenant theology, which states that children are part of God's covenant, with or without a declaration of faith. If so, forbidding a child to participate in the Lord’s Supper would ultimately amount to considering children as mere potential Christians and not de facto members of God's covenant. Given the importance of the Lord’s Supper for believers, this paper aims to revisit what the Bible says about paedocommunion as a form of sacrament that can be applied by churches in general. The author argues that as part of the covenant and kingdom of God, children should be allowed to participate in the Lord’s Supper to remember Christ's redemption for them and prepare for Christ's second coming. To this end, the author begins by outlining the essential foundation of the practice of Holy Communion according to 1 Corinthians 11:23-29. Then, the author provides the Old Testament equivalent to establish the covenantal viewpoint and the New Testament equivalent to establish the eschatological viewpoint. Finally, the author gives a brief explanation of how children can participate in the table of God.
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Pub Date : 2023-06-09DOI: 10.36421/veritas.v22i1.634
Dwi Maria Handayani
Penutupan gereja sebagai dampak pandemi COVID-19 pada awalnya merupakan hal yang tak terduga dan sulit diterima oleh banyak orang percaya. Banyak pertanyaan yang muncul ketika itu: mengapa Tuhan mengizinkan hal ini terjadi? Orang percaya mencari makna dan maksud Tuhan melalui peristiwa ini. Bertolak dari kondisi seperti ini, penulis memakai narasi penu¬tu¬pan Bait Allah Salomo untuk menjadi pijakan dalam mencari makna teologis dari peristiwa tersebut. Penulis juga menggali hal-hal apa saja yang menjadi penyebab penutupan Bait Allah dan efek apa saja yang ditimbulkan. Akhirnya, penulis menarik beberapa pelajaran yang relevan bagi gereja-gereja pascapandemi. Penulis mengusulkan bahwa sebagaimana Allah tidak kembali memerintahkan bangsa Israel yang dibuang di Babel untuk membangun Bait Allah di sana, gereja-gereja masa kini pun tidak lagi harus terfokus untuk merestorasi apa yang sebelumnya mereka lakukan, tetapi berfokus untuk melihat keluar akan kesempatan-kesempatan yang terbuka di masyarakat luar yang sebelumnya kita anggap sekuler atau duniawi.
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Pub Date : 2023-06-09DOI: 10.36421/veritas.v22i1.599
N. Natalie
Kevin Vanhoozer observes that the loss of imagination that is discipled and disciplined by the Bible leads many Christians to experience a disconnect between the world they live in and the world of the biblical texts they believe in. There is a gulf between known truth and lived practice. The daily lives of Christians do not bring out the resultant Christian character. This article attempts to explain the importance of meditating on the threefold lordship attributes proposed by John Frame—authority, control, and presence—in one’s daily meditation. It argues that one’s theological understanding is crucial in worldview formation and that, through intense meditation, those truths need to be internalized in the heart and mind so that they can be integrated into the practice of everyday life. This article also shows that the three inseparable lordship attributes need to be experienced in the relationship between spiritual leaders and the congregation, for true spirituality is formed not only in personal experience but also in the community. Such a pattern is then offered as a solution to answer challenges related to worship and fellowship during the pandemic and beyond. Through this article, it is hoped that the people of God can better understand the dynamics of their spiritual life, either through personal meditation or fellowship with other believers, either face-to-face or virtual meetings, including the role of a spiritual mentor whom first experiences and thus embodies God’s authority, control, and presence in their relationship with God’s congregation.
Kevin Vanhoozer观察到，圣经训练和训练的想象力的丧失导致许多基督徒经历了他们所生活的世界和他们所信仰的圣经文本世界之间的脱节。在已知的真理和实践之间存在着一条鸿沟。基督徒的日常生活并不能造就基督徒的品格。这篇文章试图解释John frame在日常冥想中提出的权威、控制和存在这三种领主属性的重要性。它认为，一个人的神学理解对世界观的形成至关重要，通过密集的冥想，这些真理需要内化在内心和头脑中，以便它们能够融入日常生活的实践中。本文还指出，在属灵领袖与会众的关系中，需要体验到这三个不可分割的主权属性，因为真正的属灵不仅是在个人经历中形成的，也是在群体中形成的。然后提供这种模式作为解决方案，以应对大流行期间和之后与敬拜和团契有关的挑战。通过这篇文章，希望神的子民能够更好地了解他们的属灵生活的动态，无论是通过个人的默想还是与其他信徒的团契，无论是面对面的还是虚拟的聚会，包括一个属灵导师的角色，他首先体验并因此体现了神的权威，控制，以及他们与神的会众的关系。
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Pub Date : 2023-06-09DOI: 10.36421/veritas.v22i1.616
Indra Kurniadi Tjandra, Yusuf Deswanto
Pancasila merupakan kompromi politik yang memungkinkan bangsa Indonesia tetap berjalan bersama-sama di dalam pelbagai keyakinan agama (Islam, Buddha, Hindu, Konghucu, Protestan, Katolik, serta kepercayaan-kepercayaan lainnya kepada Tuhan yang Maha Esa). Di sisi lain, ajaran dan praktik gereja evangelikal di Indonesia, khususnya yang berkaitan dengan doktrin dasar keselamatan dan praksis penginjilan, sering dianggap bertentangan dengan nilai-nilai Pancasila. Studi ini bertujuan untuk menunjukkan bahwa keyakinan fundamental gereja evangelikal tidak bertentangan dengan semangat kebhinekaan dalam Pancasila. Tesis dari kedua penulis adalah bahwa doktrin dan praksis dasar evangelikal sebetulnya tidak bertentangan dengan sifat inklusivisme dari Pancasila sebab sejarah pembentukan Pancasila diwarnai oleh kalangan Islam neo-modernis yang sesungguhnya sangat eksklusif secara teologis. Pendekatan yang dilakukan dalam studi ini adalah menggali akar sejarah gerakan evangelikal di dunia hingga Indonesia, yang kemudian dikomparasikan dengan sejarah lahirnya Pancasila, untuk menunjukan koherensi antara ajaran dan praktik gereja-gereja evangelikal Indonesia terhadap nilai Pancasila.
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Pub Date : 2023-06-09DOI: 10.36421/veritas.v22i1.603
Tommy Indarto
This article discusses parachurch (hereinafter referred to as the Organisasi Pendamping Gereja / OPG). According to Jerry White, a parachurch is all forms of spiritual ministry whose organizational structure is not under the control of the church. Reflecting on this definition, in reality, the relationship between the church and the OPG is not always harmonious, and there is often tension between the two. One of the negative issues that arise is regarding the existence of OPG. There are some churches who question the existence of the OPG and see the OPG as their rival. This article provides a perspective on the existence and important role of OPG for church growth. For this reason, this article uses a qualitative method through a literature review and is supported by the results of interviews that the author conducted. The contribution of this research is to erode the negative views held by the church regarding OPG and to encourage the church to collaborate with OPG in carrying out God's mission. From the OPG side, this article can show that the OPG should not and cannot be separated from the church.
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Pub Date : 2023-06-09DOI: 10.36421/veritas.v22i1.617
Tomo Andreias
Orang tua memiliki panggilan untuk membina iman anak-anak mereka. Meskipun demikian, ada sebuah ironi di mana tidak sedikit orang tua yang hanya sekadar menyerahkan tanggung jawab pembinaan iman hanya kepada gereja. Realita ini pada akhirnya diperhadapkan dengan pandemi yang mengondisikan orang tua kembali ke rumah dan membawa gereja menyadari keterbatasannya untuk tetap berinteraksi dengan jemaatnya. Kondisi ini kemudian dilihat oleh penulis sebagai kesempatan untuk mengerjakan pelayanan kaum muda dengan strategi family involvement yang mengarah pada sebuah sinergi antara orang tua dengan gereja yang menjalankan perannya dengan tepat. Itulah sebabnya melalui makalah ini, penulis melakukan studi pustaka dan menggunakan metode deskriptif analitis untuk memberikan tinjauan kritis terhadap pola pembinaan iman kaum muda yang selama ini dilakukan dan memberikan gambaran tentang dampak pandemik terhadap pola tersebut. Setelah itu, eksposisi terhadap Ulangan 6:4-21 akan dilakukan untuk mendapatkan dasar alkitabiah atas family involvement di mana orang tua terlibat secara aktif untuk membina anak-anak mereka. Terakhir, penulis akan memberikan beberapa langkah praktis strategi family involvement supaya di masa pasca-pandemi pelayanan kaum muda memiliki alternatif strategi yang efektif untuk membawa anak-anak muda mengenal dan memuliakan Allah.
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Pub Date : 2023-06-04DOI: 10.36421/veritas.v22i1.637
Daniel Winardi
Artikel ini mengeksplorasi kemungkinan bagaimana ibadah metaverse dapat menjadi salah satu sarana penting bagi gereja untuk mengakomodasi kegiatan beribadah di tengah situasi pandemi Covid-19 dan selanjutnya. Kemajuan teknologi ini memungkinkan penggunanya untuk hadir di dalam dunia maya dengan avatar masing-masing yang terintegrasi dengan berbagai konteks kehidupan, seperti sekolah, berbelanja, hiburan, dan agama. Metaverse sendiri sebenarnya sudah mulai berkembang sejak tahun 2016 dan sudah mulai digunakan untuk berbagai kegiatan gereja. Dengan perkembangan yang cukup pesat ini, gereja perlu memikirkan berbagai hal mengenai berbagai aspek teologis dari ibadah metaverse, terutama mengenai praktik hospitality di dalam gereja. Dalam praktiknya, gereja dapat belajar dari tradisi Benedictine untuk dapat menguatkan serta melengkapi bagian-bagian yang kurang. Di tengah pertentangan pro dan kontra terhadap praktik hospitality dalam ibadah metaverse, penulis berargumen bahwa ibadah metaverse memang bukanlah sebuah ibadah yang ideal dalam hal hospitality, tetapi orang Kristen dapat membiarkan gereja yang ingin atau sudah melaksanakan ibadah metaverse untuk menemukan pola praktik hospitality mereka sendiri seiring berjalannya waktu.
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Pub Date : 2023-06-02DOI: 10.36421/veritas.v22i1.591
Yogi Fitra Firdaus
The lay missionary movement became characteristic of the Chinese Peranakan identity and community in West Java in the mid-19th century. Lay evangelists played a major role in the formation of Christian Peranakan communities in Indramayu, Cirebon, Batavia, and Bandung. Peranakan communities were formed long before the Dutch mission agency paid attention to the Chinese community. While it is true that pioneers of the Christian Peranakan community first heard the gospel message from Dutch pastors, it does not mean that Chinese churches in West Java were merely a zending heritage. Peranakan lay people were actively spreading the gospel through Bible study groups, discipleship, and their involvement in social issues. Unfortunately, stories that feature lay missionary achievements are often lost in the historical narratives of the church in Indonesia that are written mostly by Dutch historians. Such a lacuna has led to the loss of identity and missional vocation of the lay Chinese Christians as if they were never part of the mission and church history in Indonesia. This article thus attempts to historically examine and rebuild the narrative of the participation of the Chinese laity and see the factors that contribute to the weakening of the lay missionary spirit and their involvement among the Chinese church in West Java today. It is hoped that Chinese churches can once again sense the urgency to resurrect the lay missionary movement in the present age.
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Pub Date : 2023-06-02DOI: 10.36421/veritas.v22i1.613
Chakrita M. Saulina
The book of Revelation is dominated by many enigmatic images and symbols that spark a variety of interpretations and speculations. Among these puzzling images, the feminine symbols in the second half of the book are worth noting: the woman clothed with the sun in Revelation 12, the whore in Revelation 17, and the bride in Revelation 21. Their meanings are often debated. Some feminist scholars argue that these images evoke violence towards women and are full of androcentric language. Others, however, by underlining the metaphoric nature of these female symbols, refute this claim. This study aims to provide a fresh interpretation of this debate by looking more closely at the web of John’s metaphors and narrative system and utilizing both historical-critical and narrative approaches. This work argues that these female figures convey positive images of women and inclusivity in the Lamb’s Church. Moreover, the woman clothed with the sun and the bride have a vital role in John’s apocalypse. The link between these two metaphors—the transformation of the woman and becoming the bride—offers an important message to contemporary churches, including churches in Indonesia, in navigating the world and overcoming crises.
{"title":"Re-envisioning the Church through the \"Eyes\" of the Woman Clothed with the Sun and the Bride in John’s Apocalypse","authors":"Chakrita M. Saulina","doi":"10.36421/veritas.v22i1.613","DOIUrl":"https://doi.org/10.36421/veritas.v22i1.613","url":null,"abstract":"The book of Revelation is dominated by many enigmatic images and symbols that spark a variety of interpretations and speculations. Among these puzzling images, the feminine symbols in the second half of the book are worth noting: the woman clothed with the sun in Revelation 12, the whore in Revelation 17, and the bride in Revelation 21. Their meanings are often debated. Some feminist scholars argue that these images evoke violence towards women and are full of androcentric language. Others, however, by underlining the metaphoric nature of these female symbols, refute this claim. This study aims to provide a fresh interpretation of this debate by looking more closely at the web of John’s metaphors and narrative system and utilizing both historical-critical and narrative approaches. This work argues that these female figures convey positive images of women and inclusivity in the Lamb’s Church. Moreover, the woman clothed with the sun and the bride have a vital role in John’s apocalypse. The link between these two metaphors—the transformation of the woman and becoming the bride—offers an important message to contemporary churches, including churches in Indonesia, in navigating the world and overcoming crises.","PeriodicalId":33647,"journal":{"name":"Veritas Jurnal Teologi dan Pelayanan","volume":" ","pages":""},"PeriodicalIF":0.0,"publicationDate":"2023-06-02","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"45727233","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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