Pub Date : 2022-12-31DOI: 10.36421/veritas.v21i2.582
Budianto Lim
This article presents reasons for manifesting the church as a community of reconciliation as her core identity through an intergenerational worship setting that integrates the whole body of Christ. This research is vital because churches generally show internal disintegration through weekly fragmentation in worship. Separation of generations who are supposedly one big family of God continues to happen based on social and psychological reasons to the extent of forgetting the universal sinfulness of humanity and their basic needs. The author elaborates on two fundamental reasons through biblical-theological methods. He analyses the liturgical ecclesiology of Jean-Jacques von Allmen in the context of war and the post-war era, which influences his theological formulation about the substance of reconciliation as the epiphany of the church. Such conviction is substantiated by another biblical analysis concerning four terminologies used in Revelation (tribe, people, language, and nation) and literary analysis of 2 Corinthians that set reconciliation as its center. Both theological and biblical analyses provide a strong foundation for churches to integrate all of God’s people as a reconciliatory community in the world. The author views the discussion of theological and biblical basis have not being tied to the worship life of a church that needs to embrace all people through intergenerational worship. This notion would be a contribution to the Christian community in Indonesia.
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Tak sedikit orang yang beranggapan bahwa Injil telah hadir mengubah banyak hal dalam berbagai aspek, khususnya dalam hal ritus agama. Kehadiran Injil mengubah dunia secara perlahan. Dalam beberapa kasus penginjil tiba-tiba mengubah suatu keyakinan dan ritus agama yang telah melekat dalam jiwa umat, dan menganggap bahwa ritus yang mereka lakukan sebelumnya bertentangan dengan Injil dan tidak akan memberi keselamatan bagi penganutnya, meskipun dalam perjalanannya keyakinan dan ritus tersebut sudah terbilang cukup lama. Salah satu keyakinan yang melekat dalam diri masyarakat ialah keyakinan akan Aluk to Dolo di kalangan masyarakat Nosu yang hingga saat ini masih dipegang teguh dan diwujudkan melalu sebuah ritus Ma’dulang. Penulis menggunakan metode pendekatan model sintesis yang mengkaji transformasi Injil ke dalam ritus budaya Ma’dulang. Hasil penelitian menunjukkan bahwa pelaksanaan ritus Ma’dulang adalah konsep keliru dalam perspektif teologis, karena seharusnya manusia sadar dengan penuh bahwa Tuhan akan memberi jaminan hidup kekal dalam kerajaan surga. Injil tidak diragukan lagi kebenarannya, tidak perlu didampingi oleh ritus-ritus budaya.
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Pub Date : 2022-12-31DOI: 10.36421/veritas.v21i2.638
Y. Setia
Pendidikan iman bagi anak sangat penting. Berbagai upaya telah dilakukan oleh gereja, sekolah Kristen, dan rumah atau keluarga untuk memberikan pendidikan iman kepada anak. Namun, di masa pandemi banyak hal yang berubah, termasuk bagaimana pendidikan iman bagi anak dilakukan oleh setiap lembaga tersebut. Dalam artikel ini, penulis ingin mengkaji pandangan Martin Luther, khusunya mengenai sinergi antara gereja, sekolah dan keluarga dalam menyelenggarakan pendidikan iman. Semasa hidupnya, Luther juga mengalami pandemi yang sering dikenal dengan Black Death, yang menyebar di Eropa pada abad ke-14 hingga ke-17. Luther melihat kondisi pendidikan iman bagi anak-anak sangat jauh dari ideal. Kondisi gereja, sekolah dan keluarga ternyata sangat memprihatinkan terlihat dari rendahnya kualitas iman jemaat. Pada akhirnya, Luther banyak memberikan pandangannya melalui khotbah, surat, dan tulisan lainnya. Penelitian ini menggunakan metode studi pustaka yang akan memaparkan dan menelaah pandangan Luther mengenai peran gereja, sekolah dan keluarga, serta sinergi yang harus dilakukan. Setelah itu penulis akan mengkontekstualisasikan hasil penelitian ini pada konteks pascapandemi dan memberikan saran konstruktif apa yang bisa dilakukan oleh ketiga lembaga tersebut dalam mendidik iman anak. Kesimpulannya, sinergi antara gereja, sekolah dan keluarga untuk mendidik iman anak sangatlah penting. Anak mendapatkan pendidikan iman yang holistik jika ketiga lembaga pendidikan tersebut bekerja sama dalam menjalankan perannya.
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Pub Date : 2022-12-31DOI: 10.36421/veritas.v21i2.628
Adrianus Yosia
Pandemi COVID-19 yang melanda Indonesia selama dua tahun belakangan ini membawa perubahan signifikan di dalam masyarakat. Perubahan besar ini adalah pembiasaan digitalisasi dan penggunaan teknologi daring di dalam kehidupan. Dengan demikian, penggunaan gawai ataupun teknologi lainnya menjadi semakin meningkat. Gereja, sebagai kumpulan umat Allah, tentu tidak lepas dari konteks tersebut, sebab Ia sudah berkomunitas dalam jaringan sekaligus terbiasa dalam penggunaan gawai di dalam kesehariannya. Maka, penelitian ini mengusulkan gagasan Gereja Cyber-Net sebagai sebuah realitas ontologis dari komunitas umat Allah yang bergumul terkhusus dalam konteks Indonesia. Melalui pendekatan teologi konstruktif, penelitian ini menggabungkan ide-ide dari teologi jaringan (ala Heidi Campbell dan Stephen Garner) dan teologi cyborg (ala Ilia Delio) sebagai partner dialog guna menjelaskan realitas tersebut. Ada tiga gagasan utama dari tulisan ini: (1) gereja Cyber-Net sebagai suatu ruang ketiga yang dapat melampaui natur gereja analog-digital; (2) gereja Cyber-Net sebagai bagian dari kontekstualisasi gereja pada masa kini; dan (3) gereja Cyber-Net sebagai suatu ruang perantara untuk mempersiapkan masyarakat Indonesia menyambut realitas virtual yang diantisipasi berikutnya.
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Pub Date : 2022-12-31DOI: 10.36421/veritas.v21i2.570
Eunike Alvonciani
This article proposes the concept of an aging church as an ecclesiological construction that is based on the theology of aging. It begins with a concern about the tendency of the church to measure its “success” through its productivity, hence forgetting to reflect upon its dependence on God. Using literature analysis and constructive methods, this article combines the aging theology from Autumn Ridenour, Kevin Barnard, and several other theologians with the ecclesiology of John Zizioulas and Michael Jinkins. Analysis of aging theology and ecclesiology are used as the basis for constructing the “aging church”. The thesis of this article is that the church that is aware of its aging also realizes its relational identity in God which can be lived through appreciation of its passive agency in balance with its active agency, as it should be in an aging individual person. The aging church does not specifically refer to the age of the church, but to the relationship with God which invites the church to embrace the past through repentance, realize its relational identity in the present, and renew itself with an eschatological orientation toward the future. Finally, eschatological hope in the passive role of the church of this kind helps the church to see its movements during a pandemic, even a post-pandemic stage so that they are not trapped in non-essential productivity.
本文提出了老龄化教会的概念，这是一种基于老龄化神学的教会建构。它首先关注的是教会倾向于通过它的生产力来衡量它的“成功”，从而忘记了它对上帝的依赖。本文采用自然分析和建设性的方法，将Autumn Ridenour, Kevin Barnard和其他几位神学家的老化神学与John Zizioulas和Michael Jinkins的教会学结合起来。对老龄化神学和教会学的分析是构建“老龄化教会”的依据。这篇文章的论点是，教会意识到它的衰老，也意识到它在上帝中的关系身份，这可以通过欣赏它的被动代理与主动代理的平衡来实现，就像它应该在一个衰老的个人身上一样。老化的教会并不是特别指教会的年龄，而是指与神的关系，它邀请教会通过悔改来拥抱过去，实现其在现在的关系身份，并以末世的方向来更新自己。最后，教会在这种被动角色中的末世论希望有助于教会在大流行期间，甚至在大流行后阶段看到自己的运动，这样他们就不会被非必要的生产力所困。
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Amanat Agung merupakan pesan terakhir yang Yesus berikan kepada para murid sebelum kenaikan-Nya ke sorga. Amanat Agung adalah perintah yang bersifat mutlak harus dikerjakan oleh setiap orang yang percaya kepada Kristus. Amanat Agung (The Great Commission) menjadi landasan untuk kegiatan pekabaran Injil. Tujuan dari kegiatan Amanat Agung adalah mengabarkan bahwa keselamatan telah disediakan di dalam Yesus sehingga keselamatan yang merupakan anugerah kasih Bapa dapat dirasakan oleh semua orang yang memberi respon dan menjadi percaya. Penelitian ini menggunakan metode eksegesis untuk menemukan arti teks berdasarkan pengggalian bahasa asli sehingga dapat dimengerti dengan benar dan mampu menarik kesimpulkan berdasarkan kebenaran. Tujuan utama dari Amanat Agung adalah “menjadikan semua bangsa murid Kristus”. Proses menjadikan murid dimulai dengan pengutusan, diikuti dengan baptisan dan pengajaran. Frasa “menjadikan semua bangsa murid” memiliki arti menjadikan semua orang non-Yahudi atau orang-orang yang belum mengenal Allah, orang kafir atau orang di luar Israel, menjadi pengikut Kristus. Tuhan Allah menghendaki supaya semua bangsa menjadi murid-Nya. Pemuridan membutuhkan suatu ketaatan sehingga menghasilkan pelipatgandaan atau terjadi multiplikasi murid-murid yang taat pula. Gereja atau setiap orang percaya harus menyadari tugas ini (marturia) sebagai tugas utama yang harus dikerjakan. Gereja tidak boleh menjadikan penginjilan hanya sebatas tema khotbah atau retorika belaka, bukan hanya sekedar ditulis di kotak persembahan atau bahkan hanya sekedar dipelajari melalui seminar atau bahan diskusi. Penginjilan harus dilakukan segera dan menjadi gaya hidup orang percaya. Artinya, penginjilan harus dikerjakan setiap saat, dimana pun dan kapan pun. Ketika orang percaya tidak menginjil, maka itu membuktikan bahwa orang percaya tidak peduli akan keselamatan orang lain. Ketika tidak peduli dengan keselamatan orang lain maka dalam hal ini gereja berdosa, berdosa karena tidak taat terhadap perintah Tuhan.
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Pub Date : 2022-12-31DOI: 10.36421/veritas.v21i2.600
Hendra Winarjo
This article aims to re-imagine and offer an evangelical response to the problem of racism that is not dichotomous, but holistic, where racism is understood both as an individual and structural sin, leading to a balance between racial reconciliation and racial justice that needs to be consistently practiced. This research indicates that evangelicals generally do not yet have a holistic imagination to understand racism. Hence efforts to fight this persisting problem are still one-sidedly inclined toward racial reconciliation. For this purpose, this article begins by analyzing the common yet problematic understanding and response by some evangelicals who emphasize racism as only an individual sin and racial reconciliation as a solution. The next step is to describe the importance of imagination, namely the capacity to conceptualize the problem of racism in its entirety by involving sensitivity to racist situations, interpretation of Scripture with virtues, and introspection of our position toward racism—all of which are used to understand the dual nature of racism and response against it. In the end, as I demonstrate that racism is both an individual and structural sin, evangelical churches thus need to strike a balance between racial reconciliation and racial justice if they want to handle the problem of racism well.
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Amanat Agung adalah perintah yang diberikan oleh Tuhan Yesus kepada para murid-muridNya sebelum DIA naik ke sorga dan sekarang menjadi tugas orang- orang percaya. Amanat Agung ini merupakan hal yang urgent untuk dilakukan karena menyangkut keselamatan manusia. Essensi dari Amanat Agung adalah menyampaikan berita keselamatan yang bersumber pada Anugerah Allah (Sola Gratia), hal inilah yang menjadi pembeda dari sumber keselamatan lainnya. Melalui artikel ini penulis ingin menyampaikan implementasi doktrin Sola Gratia dalam menuntaskan Amanat Agung. Metode yang penulis gunakan adalah deskriptif kualitatif dengan pendekatan library riset yang menggunakan berbagai sumber -sumber diantaranya buku-buku dan artikel jurnal yang berkaitan dengan artikel ini. Penulis akhirnya menemukan kesimpulan bahwa cara yang efektif untuk menuntaskan Amanat Agung itu adalah menyampaikan Injil yang merupakan anugerah Allah (Sola Grattia) bagi manusia yang di berikan lewat korban penebusan Tuhan Yesus Kristus, bukan karena usaha manusia semata.
{"title":"Implementasi Doktrin Sola Gratia dalam Menuntaskan Amanat Agung","authors":"Andreas Sese Sunarko","doi":"10.47543/efata.v9i1.94","DOIUrl":"https://doi.org/10.47543/efata.v9i1.94","url":null,"abstract":"Amanat Agung adalah perintah yang diberikan oleh Tuhan Yesus kepada para murid-muridNya sebelum DIA naik ke sorga dan sekarang menjadi tugas orang- orang percaya. Amanat Agung ini merupakan hal yang urgent untuk dilakukan karena menyangkut keselamatan manusia. Essensi dari Amanat Agung adalah menyampaikan berita keselamatan yang bersumber pada Anugerah Allah (Sola Gratia), hal inilah yang menjadi pembeda dari sumber keselamatan lainnya. Melalui artikel ini penulis ingin menyampaikan implementasi doktrin Sola Gratia dalam menuntaskan Amanat Agung. Metode yang penulis gunakan adalah deskriptif kualitatif dengan pendekatan library riset yang menggunakan berbagai sumber -sumber diantaranya buku-buku dan artikel jurnal yang berkaitan dengan artikel ini. Penulis akhirnya menemukan kesimpulan bahwa cara yang efektif untuk menuntaskan Amanat Agung itu adalah menyampaikan Injil yang merupakan anugerah Allah (Sola Grattia) bagi manusia yang di berikan lewat korban penebusan Tuhan Yesus Kristus, bukan karena usaha manusia semata.","PeriodicalId":33647,"journal":{"name":"Veritas Jurnal Teologi dan Pelayanan","volume":"16 1","pages":""},"PeriodicalIF":0.0,"publicationDate":"2022-12-31","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"86545616","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}
Pub Date : 2022-12-31DOI: 10.36421/veritas.v21i2.609
Nindyo Sasongko
This research investigates the relationship between the biblical notion of kairos, eschatology, and ecclesiology amid the struggle for survival in the postpandemic life. Drawing upon Paul Tillich and Raimon Panikkar, this article sketches a postpandemic ecclesiology called “kairotic ecclesiology.” The church must understand that it exists as a community that participates in, loves, and transforms life. Because of its indissoluble relation to history and reality, a kairotic community loves and defends life. This kairotic ecclesiology is an ontological search for the church to say “Yes” to life and “No” to death. Firstly, this article sketches kairos in Tillich and Panikkar. Then, this article sketches what I call the ecclesiology of survival, an ecclesiology characterized by resilience, interrelation, and irruption. Finally, I shall draw ethical implications for postpandemic churches.
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Pub Date : 2022-12-31DOI: 10.36421/veritas.v21i2.575
Devina Benlin Oswan
Analytic Ecclesiology is a new branch within the enterprise of Analytic Theology. The “analytic” part of the name refers to the analytic method employed to explicate the core claims of Christian theology using the tools of analytic philosophy. In the case of Ecclesiology, the concept of ecclesiastical unity demands clarification. The question is not why or how a collection of individuals is united but in what sense they are one. The Scriptural answer to the former is that Christ is the head of the Church. It is the latter that Analytic Ecclesiology is committed to answering. Joshua Cockayne’s work, which focuses on the social ontology and group agency of the Church, has shed some light on the issue. He invites philosophers and theologians in the analytic tradition to think about Ecclesiology analytically. That is my aim in this paper. I hope to expand the discussion on Analytic Ecclesiology, not by building on Cockayne’s work, but rather by taking a step back and arguing that the issue of the unity of the Church must be discussed from the perspective of identity rather than, contra Cockayne, from the perspective of group agency. To achieve this, I shall first assess Cockayne’s account and offer my criticism. Then, drawing insights from Peter Unger’s article “Problem of the Many,” I discuss the paradox of the unity of the Church and conclude that relative identity theory best solves the paradox of the unity of the Church.
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