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All Journal Pengarah: Jurnal Teologi Kristen The Way: Jurnal Teologi dan Kependidikan Manna Rafflesia PASCA: Jurnal Teologi dan Pendidikan Agama Kristen Phronesis: Jurnal Teologi dan Misi BONAFIDE: Jurnal Teologi dan Pendidikan Kristen Montessori: Jurnal Pendidikan Kristen Anak Usia Dini Predica Verbum Sabda : Jurnal Teologi Kristen Dunamos: Jurnal Teologi dan Pendidikan Agama Kristen Illuminate: Jurnal Teologi dan Pendidikan Kristiani Theological Journal Kerugma Jurnal Teologi & Pelayanan Kerusso Shema : Jurnal Teologi Injili dan Pendidikan Kristen CHARISTHEO: Jurnal Teologi dan Pendidikan Agama Kristen Danum Pambelum: Jurnal Teologi dan Musik Gereja Shalom: Jurnal Teologi Kristen Jurnal Apokalupsis JURNAL MISIONER Jurnal Arrabona HUPERETES: Jurnal Teologi dan Pendidikan Kristen PENABIBLOS JUITA
Prabowo, Paulus Dimas
Sekolah Tinggi Teologi Injili Indonesia Yogyakarta
Religion Arts Humanities Education Languange, Linguistic, Communication & Media Social Sciences Other

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Penanganan Pastoral Burnout Berdasarkan 1 Raja-Raja 19:1-18 Paulus Dimas Prabowo; Marchella Winda Sirang
Shema: Jurnal Teologi Injili dan Pendidikan Kristen Vol 1 No 1 (2023): Jurnal Shema Juni 2023
Publisher : STTII PURWOKERTO

Show Abstract | Download Original | Original Source | Check in Google Scholar

Abstract

Servants of God are not immune to the threat of pastoral exhaustion in the life of ministry. Various pressures and challenges tempt His servants to be trapped in these affecting psychological conditions. One of the servants of God in the Bible who experienced pastoral burnout was Elijah, as recorded in 1 Kings 19:1-18. Jezebel's death threats after Elijah's spectacular ministry defeat hundreds of prophets of Baal, leaving her fearful, depressed, and irrational so she runs off to herself. But God brought restoration until finally Elijah returned to ministry. The purpose of this article is to describe how to handle pastoral burnout in God's servants based on Elijah's narrative in 1 Kings 19:1-18, using the thematic modeling analysis method. Through it, the results obtained that the handling of pastoral burnout on God's servants can be done with eight cars. First, by giving rest (vv. 5-6); second, with adequate food intake (vv. 5b-7); third, by providing a long pause (v. 8); fourth, by encouraging open speech (vv. 9, 10, 13 and 14); fifth, using a weak approach (vv. 11-12); because, by reminding of God's calling (vv. 15-16); seventh, by providing supportive partner services (v. 16); and awakens to the real reality (v. 18).
Langit dan Bumi dalam Struktur Chiastik Naratif Wahyu 20:11-21:1 Paulus Dimas Prabowo
CHARISTHEO: Jurnal Teologi dan Pendidikan Agama Kristen Vol 3, No 1 (2023): September 2023
Publisher : Sekolah Tinggi Teologi Anugrah Indonesia

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.54592/jct.v3i1.138

Abstract

The hope of believers is fixed on a peaceful future life. But the eternal life in the heavens and the earth to come is only understood as the spiritual realm. Many articles have been written about the future heavens and earth with various approaches. In this article, the author attempts to prove that Revelation 20:11-21:1 is a unit of thought with a chiastic structure that can explain the concept of heaven and earth. The theme contained in the chiastic structure becomes a frame in interpreting the concept of heaven and earth in the text. The method to be used is structural analysis supported by the Freytag pyramid concept and exegetical analysis. The results of the study reveal that heaven and earth in 20:11 is a narrative introduction where the disappearance of heaven and earth describes elements of dramatization and destruction of the white throne judgment, while heaven and earth in 21:1 is a resolution of the narrative, where conflict and tension have been resolved and then created a new state, namely the emergence of a new heaven-earth that is both eternal and materiil. Thus, the church and believers are equipped with an understanding that God's work and eternal life in the world to come are comprehensive, which also touches on materiil aspects. Hope for life in the future is increasingly strengthened through a new, clarified heaven-earth concept.  ABSTRAKPengharapan orang percaya tertuju pada kehidupan masa depan yang penuh kedamaian. Namun kehidupan kekal di langit dan bumi yang akan datang hanya dipahami sebagai alam spiritual saja. Banyak tulisan yang diangkat mengenai langit dan bumi yang akan datang dengan beragam pendekatan. ­ Artikel ini penulis berupaya membuktikan bahwa Wahyu 20:11-21:1 merupakan satu unit gagasan dengan struktur chiastik yang dapat menjelaskan konsep langit dan bumi. Tema yang terkandung dalam struktur chiastik menjadi bingkai dalam menafsirkan konsep langit dan bumi dalam teks tersebut. Metode yang akan dipakai adalah analisis struktur yang didukung dengan konsep piramida Freytag dan analisis eksegetik. ­ Hasil penelitian mengungkap bahwa langit dan bumi dalam Wahyu 20:11 merupakan introduksi narasi dimana lenyapnya langit dan bumi mendeskripsikan unsur dramatisasi dan destruksi dari penghakiman tahta putih, sedangkan langit dan bumi dalam 21:1 merupakan resolusi dari narasi, dimana konflik dan ketegangan telah selesai lalu terciptalah keadaan yang baru yakni kemunculan langit-bumi baru yang kekal sekaligus materiil. Dengan demikian, gereja dan orang percaya dibekali dengan pemahaman bahwa karya Tuhan dan kehidupan kekal di dunia yang akan datang bersifat komprehensif, yang juga menyentuh aspek materi. Pengharapan akan hidup di masa mendatang semakin dimantapkan melalui konsep langit-bumi baru yang diperjelas. Kata-kata kunci: langit dan bumi; Wahyu 20:11-21:1; struktur; kiasme; naratif
PROLOG KITAB AMSAL SEBAGAI LANDASAN PENGEMBANGAN KURIKULUM DI PERGURUAN TINGGI KRISTEN Paulus Dimas Prabowo
The Way: Jurnal Teologi dan Kependidikan Vol. 9 No. 2 (2023): Oktober 2023
Publisher : Sekolah Tinggi Teologi Bethel The Way Jakarta

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.54793/teologi-dan-kependidikan.v9i2.127

Abstract

The background to writing this article is the condition of education in Indonesia, including Christian universities, which in practice prioritizes only intellectuality. Even though the curriculum design has been prepared with comprehensive objectives, the facts prove that intellectuals occupy the golden seat in the world of education. Increasing intelligence without being balanced with spirituality, morality and practical skills will bring more harm than benefit. Therefore, this article aims to introduce the principles of curriculum development in Christian universities taken from the prologue of the Book of Proverbs, namely 1:1-7. Proverbs are suitable as a biblical basis for curriculum development because this book was originally used to instruct and educate young people in ancient Israel. The method used is literature study and exegetical analysis. As a result, the Prologue of Proverbs contains spiritual, intellectual, moral-social and practical aspects (problem solving), and it can be concluded that curriculum development in Christian universities needs to touch on these aspects.
Implikasi Hidup Kekal Terhadap Tujuan Hidup Personal: Analisis Kiasmus Yohanes 12:23-28a John Marlin; Sukarman Petrus; Paulus Dimas Prabowo
Predica Verbum: Jurnal Teologi dan Misi Vol 3 No 2 (2023): Jurnal Predica Verbum Vol. 3 No. 2 (December) 2023
Publisher : Sekolah Tinggi Teologi Injili Indonesia (STTII) Yogyakarta

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.51591/predicaverbum.v3i2.72

Abstract

The writing of this article was motivated by a partial understanding of the concept of eternal life, where believers often only understand it as a matter of the future. In fact, understanding eternal life without having implications for current temporal life will weaken Christianity. John emphasizes in his gospel that the eternal life referred to also touches the present aspects of every believer. The impact can be felt when they live in the world. One of the texts that conveys this is John 12:23-28a. The method used is style analysis, with emphasis on the chiasmus structure. The result obtained is that the chiasm pattern contained in it and this pattern shows that eternal life is the axis that is central in formulating life goals. The purpose of life is: 1) glorifying God through obedience and suffering; 2) carrying out God's mission to reach people who do not yet believe; and 3) serve God with a willingness to follow Him and believe in the promise of glory that will be available in eternity.
Kolose 3:18 - 4:1 Sebagai Jawaban Terhadap Hegemoni Maskulinitas Kepala Keluarga Paulus Dimas Prabowo; Arman Susilo; Jessi Darius
Jurnal Arrabona Vol. 7 No. 1 (2024): Agustus
Publisher : Departemen Literatur dan Media, Sekolah Tinggi Teologi Arrabona Bogor

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.57058/juar.v7i1.111

Abstract

The Colossian congregation lived in a Greco-Roman household culture that was thick with the hegemonic masculinity of the head of the family, so that wives, children and slaves experienced arbitrary treatment. Christianity certainly does not allow this kind of thing to happen in Christian households. This article attempts to prove that Colossians 3:18 – 4:1 was used by Paul to deal with hegemonic masculinity at that time. The method used is epistolary genre hermeneutics. A study of Colossians 3:18 – 4:1 by paying attention to structure, grammar, and cultural context shows that Paul uses an inferior-superior formula in the structure of household rules, gives new values to the roles of each member, and bases all actions on the superiority of Christ. Paul still respected the existence of the existing social hierarchy but modified it in terms of values and practices.
Kematian Yang Mematikan: Keberhasilan Misi Simson dalam Hakim-hakim 16 Prabowo, Paulus Dimas
Jurnal Apokalupsis Vol. 14 No. 2 (2023): Jurnal Apokalupsis
Publisher : Sekolah Tinggi Teologi Internasional Harvest Tangerang

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.52849/apokalupsis.v14i2.90

Abstract

Samson was one of the judges who ruled Israel in the pre-monarchy era. He was called to carry out a mission, namely to start saving Israel from the Philistines. His personal uniqueness lay in his superpowers, apostolic status, and a fleshly controlled lifestyle. Not a few writers have observed it and concluded that its mission failed. However, did Samson really fail because his lifestyle was not ideal? This article proves that Samson's mission was not a failure even though his motivation and methods were not ideal, because there is God's intervention in it. Through the method of narrative literary exegesis which involves structural analysis, style analysis, editorial analysis, exegetical analysis and theological analysis, the fact is that Samson's mission was successful. The defeat of the Philistines and the fall of Dagon's temple in 16:23-31 has been stated implicitly in 16:1-3. The number of enemies killed is increased. This data shows that Samson's mission was a success.
Tendensi Sosial di Balik Perumpamaan Unik Lukas: Analisis Tematis Lukas 9:51–19:44 Prabowo, Paulus Dimas; Kalaka, Jhon
Sabda: Jurnal Teologi Kristen Vol 4, No 2 (2023): November
Publisher : Sekolah Tinggi Teologi Nusantara

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.55097/sabda.v4i2.92

Abstract

This article entitled "Social Tendencies Behind Luke's Unique Parable: Thematic Analysis of Luke 9:51–19:44" is a review to answer the meaning behind the inclusion of Luke's unique parable in chapter 9:51–19:44. This section is interesting because it is a narrative leading up to Jesus' death. The parable in it is similar to the last will of someone who will soon die. Several scholars have proposed various interpretations regarding the meaning of this unique parable. Through thematic analysis and literature study methods, it was found that the unique parable in Luke 9:51–19:44 has a social tendency, where the gospel is related to social equality, social concern, and social consequences. Luke pays more attention to social life in his gospel. AbstrakArtikel berjudul “Tendensi Sosial di Balik Perumpamaan Unik Lukas: Analisis Tematis Lukas 9:51–19:44” ini merupakan sebuah ulasan untuk menjawab makna di balik pencantuman perumpamaan unik Lukas di dalam pasal 9:51–19:44. Bagian ini menarik karena merupakan narasi menjelang kematian Yesus. Perumpamaan di dalamnya berupa wasiat terakhir dari seseorang yang akan segera mati. Beberapa sarjana telah mengusulkan beragam tafsiran mengenai makna perumpamaan unik tersebut.  Melalui metode analisis tematik dan studi literatur, ditemukan hasil bahwa perumpamaan unik dalam Lukas 9:51–19:44 memiliki tendensi sosial, dimana injil berkaitan dengan kesetaraan sosial, kepedulian sosial, dan konsekuensi sosial. Lukas menaruh perhatian yang lebih terhadap kehidupan sosial di dalam Injilnya. 
Frasa Problematik beba'al hamon dalam Kidung Agung: Interpretasi dan Implikasi Prabowo, Paulus Dimas
PASCA : Jurnal Teologi dan Pendidikan Agama Kristen Vol 19 No 2 (2023): PASCA: Jurnal Teologi dan Pendidikan Agama Kristen
Publisher : Sekolah Tinggi Teologi Baptis Indonesia

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.46494/psc.v19i2.300

Abstract

The phrase ????????? ??????? (beba'al hamon) in Song of Songs 8:11 is a problematic phrase. First, this phrase is interpreted as a geographical location in the LAI version of the Bible and even the English version, but the location is still unclear and is still debated today. Second, the phrase has been interpreted variously, such as: the husband of many people, the Canaanite fertility god, and the god of the Tyrians and Carthaginians. Third, ancient manuscripts that are older than the Masoretic Text, namely the Septuagint, Aquila, Symmachus, Vulgate and Peshitta, mostly have different translations and meanings of these phrases. Based on these three problems, the research question in this article is: what is the correct interpretation of the phrase ????????? ??????? (beba?al hamon) and its implications for the interpretation of the Song of Songs 8:11-12? This article aims to interpret the meaning of the phrase ????????? ??????? (beba?al hamon) and its implications in the interpretation of the Song of Songs 8:11-12. The methods used are comparative analysis of manuscripts, syntactic analysis, and literary analysis of poetry with an emphasis on structure and parallelism. As a result, the phrase ????????? ??????? (beba?al hamon) has the meaning 'as the owner of many people' and Song of Songs 8:11-12 wants to explain that Solomon's love for the Sulamite girl was liberating, where his wealth and power in managing the vineyard had an impact on the release of the Sulamite girl from a poor life with his brothers to a life of freedom.
Hikmat Dalam Misi Israel Menurut Ulangan 4: 5-8 Prabowo, Paulus Dimas
Manna Rafflesia Vol. 8 No. 1 (2021): Oktober
Publisher : Sekolah Tinggi Teologi Arastamar Bengkulu

Show Abstract | Download Original | Original Source | Check in Google Scholar | Full PDF (801.416 KB) | DOI: 10.38091/man_raf.v8i1.199

Abstract

The wisdom of Israel is linked to its mission. Another unique thing is that wisdom which is usually associated with divine power, intellect, spirituality, practical skills, and the meaning of life apparently is also associated with missions for all nations. Israel as God's chosen nation with a royal priesthood carries out a noble task to fulfill His promise to Abraham that his descendants will be a blessing to all tribes. In carrying out these responsibilities, Israel needed wisdom. Through exegesis studies of Deuteronomy 4: 5-8 and supported by literature studies, it can be found that the wisdom of Israel was implemented in obedience to the law of God. From this obedience, the nations will see the quality of their lives, hear their preaching about the LORD and His decrees, and recognize that Israel is a special nation until finally they are expected to give praise to God and even follow Him. This review also reveals the fact that the mission carried out by Israel is either centripetal or centrifugal. The results of this study can also be applied in the missionary task of believers today.
GEREJA YANG BERBAGI DAYA DALAM MISI LINTAS BUDAYA: KAJIAN MISIOLOGIS ROMA 15:22-33 Prabowo, Paulus Dimas; Kalaka, Jhon
Manna Rafflesia Vol. 9 No. 2 (2023): April
Publisher : Sekolah Tinggi Teologi Arastamar Bengkulu

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.38091/man_raf.v9i2.304

Abstract

The church has been chosen as God's mission agent in the time of grace to express God's love for all ethnic groups in the world in a cross-cultural mission program. However, church mission activities (missio ecclesiae) in cross-cultural missions are often interpreted as limited to preaching the gospel by taking Matthew 28:19-20 to be the primary text reference. Evangelicals and Pentecostals widely hold this view. Considering other texts, it will be evident that the local church's involvement in cross-cultural missions is more expansive to include other activities. Through the method of thematic analysis of Romans 15:22-33, through a missiological lens, it is revealed that the church can share power in cross-cultural missions in three ways: accompanying evangelism in the field and donating funds for humanitarian services and praying for ongoing tasks. Church involvement is holistic, touching both spiritual and physical aspects.
Co-Authors Anggi Malela Arman Susilo Dwiyono Febri Kurnia Manoppo Gurich, Saul Arlos Hengki Wijaya Itlay, Penina Jeane Marie Tulung Jessi Darius Jevri Terok John Marlin Kalaka, Jhon Lidya Kandowangko Luhut Pardomuan Lumban Gaol Marchella Winda Sirang Ni Putu Sumarmi Piet Edvine Sangian Riska Verdiana Rumbekwan, George Sinaga, Donna Crosnoy Sukarman Petrus