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Gerry C. J. Takaria
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ASAL MULA KONFLIK MENURUT ALKITAB Gerry C. J. Takaria
Jurnal Koinonia Vol 5 No 2 (2013): Koinonia
Publisher : Fakultas Filsafat Universitas Advent Indonesia

Show Abstract | Download Original | Original Source | Check in Google Scholar | Full PDF (32.028 KB) | DOI: 10.35974/koinonia.v5i2.167

Abstract

Conflict is not related with good or bad, rich or poor, educated or not educated.  Conflict is simply a fact of life.  Always felt and seen in every aspect of life.  Where does conflict begin?  Does it occur simultaneously with the creation of this world?  Does God create the conflict in this world?  The Bible clearly shows it all.  1. God never created the conflict.  2. The conflict originated in heaven through pride and jealousy an angel known as Lucifer against God.  3. This conflict also brought him into the world that is the work of God's creation.  4. As long as there is still sin in this world then the conflict will continue to exist.
PANDANGAN ALKITAB TENTANG KONFLIK Gerry C.J. Takaria
Jurnal Koinonia Vol 6 No 1 (2014): Koinonia
Publisher : Fakultas Filsafat Universitas Advent Indonesia

Show Abstract | Download Original | Original Source | Check in Google Scholar | Full PDF (46.079 KB) | DOI: 10.35974/koinonia.v6i1.173

Abstract

Bible discusses thoroughly about the conflicts that occurred between the fellow children of God in biblical times it was written.  Nothing is covered up, everything is open to the clearly written by the writers of the Bible with the intent to be learned by all of God's people in every age, when they face the conflict. Is it a sin Conflict?  This is a question often asked by the people of God, so many of God's people cannot put themselves properly in accordance with the will of God when they are engaged or see a conflict occurred.  Above questions need to be answered with firmness in accordance with the biblical view. The Bible answers these questions clearly: 1. Conflict is as old as sin, and will continue to exist as long as there is sin in the world; 2. Conflict is not a sin. When we unite our will with God's will, but we will certainly be in conflict with the people who are not doing the will of God while defending the will of God; 3. In a conflict situation God has asked us to make it as an opportunity to serve and show the love of God; 4. The Bible gives us 10 advices very precise that we can use when we are in a conflict situation.
MENGELOLAH KONFLIK YANG TERJADI DIANTARA UMAT TUHAN Gerry Takaria
Jurnal Koinonia Vol 6 No 2 (2014): Koinonia
Publisher : Fakultas Filsafat Universitas Advent Indonesia

Show Abstract | Download Original | Original Source | Check in Google Scholar | Full PDF (70.285 KB) | DOI: 10.35974/koinonia.v6i2.178

Abstract

Conflict into the lives of the people of GOD, entered in the various sides.Conflicts occur between members of the members, members of the Council of thechurch, members of the congregation Pastor, between members of Council with themembers of Council, the Council members with Pastor Church. The conflict led to asplit in the body of the people of GOD, if not anticipated or well managed.Pastor, Council and Members of the church need to understand the truefoundation in managing conflict, so as to prevent it or bring disunity that may haveoccurred to the settlement as the Lord wanted. The Bible teaches Christians tomanage conflicts with: 1. vision is thanks to GOD, who invites the parties to theconflict to continue to love each other properties; 2. The charge was Justice GOD,all efforts should be emphasized to the completion of GOD justice is not justiceaccording to human, thus bringing the conflicting parties to a win-win result; 3.Make it happen in accordance with the Truth GOD, foundation to every problemmust be based on the truth of GOD, not truths sinful man; 4. The process ofreconciliation, to bring all issues to the restoration of relationships that resolve alldifferences.
MENYELESAIKAN MASALAH DI ANTARA SESAMA ANGGOTA JEMAAT BERDASARKAN PETUNJUK YESUS DI MATIUS 18:15 Gerry C.J. Takaria
Jurnal Koinonia Vol 7 No 1 (2015): Koinonia
Publisher : Fakultas Filsafat Universitas Advent Indonesia

Show Abstract | Download Original | Original Source | Check in Google Scholar | Full PDF (120.781 KB) | DOI: 10.35974/koinonia.v7i1.184

Abstract

Remind the mistakes of others is not an easy matter. Misunderstandingscan be occurring with one another, and peace became far from our lives; there will behatred, conflict, hurt, and others. Therefore, in reminding the mistakes of others, wemust have a strong foundation of truth, and everything must be based on love.Apostle Paul in his letter in Rome 13:10 “Love worked no ill to his neighbor:therefore love is the fulfilling of the law.” We will remind the mistakes of othersbecause we love it, not because you want to drop or criticizing. With reminded, thatperson may can be convert back to the right path and be saved.Jesus has given the appropriate steps in solving problems among God’speople, it is recorded in Matthew 18:5-17. The stages are as follows: Privateconversation (Matthew 18:15); The talk in front of a witness (Matthew 18:16); Thetalk in front of the Church (Matthew 18: 17a); Of view of him as a man who does notknow God (Matius18: 17b). The first step is to meet in person is the mostfundamental stage and it seems a simple, but is actually the most important steps inthe reconciliation process in solving problems.There are 5 things that are important in implementing the first step, namely:1. Let us treat the guilty as our brother, and not regard them as enemies; 2. When wecome to him, make sure that there is a problem that absolutely must be resolved; 3.Go in private or alone to those who are innocent, not representing it through others;4. Speak to him in the guidance of the Holy Spirit through the words humble andgentle spirit. Success in carrying out Jesus’ command, to speak to people who areguilty in a proper way, will bring blessings to ourselves, to guilty person and to thechurch of God.
ANALISA FRASE ”TO AKATHARTON PNEUMA” DALAM LUKAS 11:24-26 Gerry C.J. Takaria
Jurnal Koinonia Vol 7 No 2 (2015): Koinonia
Publisher : Fakultas Filsafat Universitas Advent Indonesia

Show Abstract | Download Original | Original Source | Check in Google Scholar | Full PDF (137.046 KB) | DOI: 10.35974/koinonia.v7i2.189

Abstract

Dalam dunia ini selalu ada dua kuasa yang berjuang untuk mempengaruhimanusia, kuasa kegelapan melawan kuasa terang Ilahi. Kuasa kegelapan yaitu setandan para pengikutnya bekerja untuk memastikan manusia memperoleh kebinasaanyang pasti. Kuasa terang Ilahi yaitu Roh Kudus bekerja untuk melindungi danmemimpin manusia untuk memperoleh hubungan yang sejati dengan Allah. Manusiatidak dapat mengelak apakah akan berada di bawah kuasa kegelapan atau terang Ilahi.Jika manusia tidak mau bekerja sama dengan Roh Kudus, maka secaraotomatis setan akan menguasai manusia dan menjadikannya sebagai rumahnya yangtetap. Manusia tidak perlu dengan sengaja menyerahkan diri kepada kekuasaan setansupaya dapat dikuasai oleh setan. Hanyalah cukup dengan melalaikan hubungandengan Roh Kudus maka setan akan bertahta di dalam hati manusia danmengendalikanya. Oleh karena itu manusia hanya memiliki satu pilihan,menyerahkan diri sepenuhnya kepada Kristus dan Roh-Nya, atau akan dikuasai olehpenguasa kegelapan itu. Tuhan Yesus menjelaskan hal ini melalui analogi“Kembalinya Roh Jahat” dalam Lukas 11:24-26.
MENYELESAIKAN MASALAH DI ANTARA SESAMA ANGGOTA JEMAAT BERDASARKAN PETUNUJUK YESUS DI MATIUS 18:16 DENGAN MEMANGGIL SAKSI-SAKSI Gerry Takaria
Jurnal Koinonia Vol 8 No 2 (2016): Koinonia
Publisher : Fakultas Filsafat Universitas Advent Indonesia

Show Abstract | Download Original | Original Source | Check in Google Scholar | Full PDF (143.387 KB) | DOI: 10.35974/koinonia.v8i2.2272

Abstract

Jesus gave the right steps in resolving conflicts among the people of God. Thesecond phase after meeting privately is to call witnesses who can help resolve theproblem. There are two types of witnesses who need to be considered to help solvethose problems, the first witnesses are those regarded as wise, trustworthy, impartialand have the motivation to help in resolving the problem, and the second witness isone who sees or record an event that never happened and honestly, impartially anddared to tell the truth.
ANALISIS TEOLOGIS KELOMPOK YANG DIMETERAIKAN ITU: 144.000 BERDASARKAN KITAB WAHYU 7 DAN WAHYU 14 DI JEMAAT CIMINDI RAYA BANDUNG Josephin Andriano Aruan; Gerry C. J. Takaria
Jurnal Koinonia Vol 9 No 2 (2017): Koinonia
Publisher : Fakultas Filsafat Universitas Advent Indonesia

Show Abstract | Download Original | Original Source | Check in Google Scholar | Full PDF (166.48 KB) | DOI: 10.35974/koinonia.v9i2.2277

Abstract

In this research, writer did a research about the interpretation of “144.000 people”based on Revelation 7 and 14. This research includes 3 parts, those are: (1) Literallyor symbolically, which in this case there are two different comprehensions based ontwo theories about who the 144.000 is. Many experts stated that the 144.000 isphysical Israel and others stated that it is spiritual Israel. About the number, manyexperts said that it is the literal number and others said it is just a symbol; (2) Thesymbol of the characteristics of the 144.000; (3) The fulfillment of sealing of the144.000. Writer divided the research into two parts. They are theory research andfield research. The result of the theory research about the group of 144.000 foundout that 144.000 in Revelation 7 and 14 is perceived as symbolical. The group of144.000 is spiritual Israel proved by no tribe of Dan in the group and because it issymbolical, the number then perceived also to be symbolical. The Characteristics ofthis group are: They follow the Lamb wherever the Lamb goes illustrate that theyhave a loyalty to the truth of God and to God itself, they are virgin show that theyhave purity in character, the ones who don’t defile their faith; the group is notinvolved in the falsification and the spiritual adultery. This group stays faithful toGod and to the God’s truth. The fulfillment of the 144.000 before second coming ofChrist. The Result of the field research, through questionnaires distributed to 45members of Cimindi Raya Bandung Seventh-Day Adventist Church, contains 19points of statement and divided in three indicators founded the Statement of 6, 10, 12and 14 church members still undecided.
ANALISIS TEOLOGIS PENGGUNAAN PAKAIAN BAGI KAUM WANITA DI DALAM GEREJA BERDASARKAN 1 TIMOTIUS 2:9-10 Yosep Surahman Situmeang; Gerry C. J. Takaria
Jurnal Koinonia Vol 10 No 1 (2018): Koinonia
Publisher : Fakultas Filsafat Universitas Advent Indonesia

Show Abstract | Download Original | Original Source | Check in Google Scholar | Full PDF (202.784 KB) | DOI: 10.35974/koinonia.v10i1.2286

Abstract

In this study the author tries to examine the use of clothing which is suitablefor use by women in the Church based on the principle in 1 Timothy 2: 9-10. Simplyput, this study is based on four indicators of discussion, namely: Definition ofdressing with modesty 1 Timothy 2:9; The notion of dressing with shamefacednessaccording to 1 Timothy 2:9; The notion of dressing up by not braiding hair by 1Timothy 2:9; and the meaning of costly attire in the context of 1 Timothy 2:9. Thenotion of dressing up appropriately on the basis of 1 Timothy 2: 9 has the meaningthat women will wear clothing that does not invite sexual desire to those who look atit, and will also wear conservative attire. The notion of dressing up modestlyaccording to 1 Timothy 2: 9 is that women will dress themselves respectfully, thuswill not wear impolite clothing one of them is a narrow garment that will show bodyparts. The notion of dressing with no braids based on 1 Timothy 2: 9 is that womenwill not be busy spending time just to decorate their hair, and will not show anystriking hairstyles. The notion of the meaning of costly attire in the context of 1Timothy 2: 9 is a garment bought with a personal motive to boast.
ON BE PERFECT AS YOUR FATHER BASED ON MATTHEW 5:48 Daniel Tulalessy; Gerry C.J. Takaria
Jurnal Koinonia Vol 11 No 1 (2019): Koinonia
Publisher : Fakultas Filsafat Universitas Advent Indonesia

Show Abstract | Download Original | Original Source | Check in Google Scholar | Full PDF (67.268 KB) | DOI: 10.35974/koinonia.v11i1.2295

Abstract

In this survey, the author examines the understanding of the “perfect as yourfather” based on Matthew 5:48. The author focuses the research on Amboncongregation. The survey is based on three main indicators, namely:understanding of the word “perfect,” meaning of “be perfect as your father,” andhow to be perfect. Often there are people who don’t understand this so thatunderstanding and practice related to Jesus’ command in Matthew 5:48 is notgood.This study is divided into two parts, namely the study of the theory and fieldresearch. The results of theoretical research on be perfect as your Father isdivided into three parts, namely: First, the word “perfect” which is used inMatthew 5:48 can be translated to “spiritual matured” but it does not eliminatethe essence of the word perfect itself. Second, the meaning of be perfect as yourFather is used to explain that Father is the right standard so that we do not makestandards on others who might make us not grow because of the mistakes theymade. Third, the way to be perfect was explained by Jesus first in Matthew 5:3-11. Jesus explained spritual growth through 8 things, namely: spiritual poorcondition, mourning over the circumstances, preparing the heart for the HolySpirit, being hunry and thirsty for the word, having a change of character, themotive in all action is right, being a witness, and giving priority to God oneverything.The results of field research conducted through a questionnaire distributed toAmbon congregation which is divided into three indicators, namely:understanding of the word perfect, meaning of be perfect as your Father, andhow to be perfect. On each given indicators, the author found out that Amboncongregation have a very good understanding.
Co-Authors Daniel Tulalessy Josephin Andriano Aruan Yosep Surahman Situmeang