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<![CDATA[Sidang Ilahi Elohim Dalam Mazmur 82:1 ]]>
<![CDATA[Marthin Steven Lumingkewas]]>;
<![CDATA[Firman Panjaitan]]>
<![CDATA[ Mitra Sriwijaya: Jurnal Teologi dan Pendidikan Kristen Vol. 1 No. 1 (2020): Juli 2020 ]]>
Publisher : <![CDATA[Sekolah Tinggi Teologi Sriwijaya ]]>
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DOI: 10.46974/ms.v1i1.5
<![CDATA[In the Old Testament Yahweh is frequently called El. The question is raised whether Yahweh was a form of the god El from the beginning or whether they were separate deities who only became equated later. They whom uphold theory Yahweh and El were conceived as separate deities holds that Yahweh was a southern storm god from Seir and so on, which was brought by the Israelites and conflated with the Jerusalem patriarchal deity.On the other side there are scholars who hold and conceived Yahweh and El as one single deity. These scholars defend this position most commonly on the grounds that no distinction between the two can be clearly found in the Hebrew Bible. The methodology used in this paper is literary – historical and social interpretations, with the main method being the "diachronic and dialectical theology of Hegel". The simple Hegelian method is: A (thesis) versus B (anti-thesis) equals C (synthesis). The author analyzes (thesis) by collecting instruments related to ancient Semitic religions; it includes data on El and Yahweh assembly obtained from Hebrew text sources and extra-biblical manuscripts which are then processed in depth. The antithesis is to analyze El's assembly development in Israel – especially in Psalm 82. While the synthesis appears in the nuances of the El’s assembly believe in ancient Israel. The focus of this paper's research is to prove 2 things: first, is Psalm 82: 1, is an Israeli Psalm that uses the patterns and forms of the Canaanite Psalms; especially regarding religious systems that use the terminology of the divine council. Second, to prove that El and Yahweh in the context of this Psalm are two different gods, of which this view contradicts several ANET experts such as Michael S, Heisser who sets El and Yahweh in this text as identical gods. The results of this study attempt to prove that Israel and the Canaan contextually share the same religious system, and are seen to be separated in the Deuteronomist era with their Yahwistic reforms.]]>
<![CDATA[Ekualitas antara Laki-laki dan Perempuan: Upaya Mereduksi Kekerasan secara Domestik ]]>
<![CDATA[Firman Panjaitan]]>;
<![CDATA[Kalis Stevanus]]>
<![CDATA[ THRONOS: Jurnal Teologi Kristen Vol 1, No 2 (2020): Juni 2020 ]]>
Publisher : <![CDATA[Badan Musyawarah Perguruan Tinggi Keagamaan Kristen Indonesia ]]>
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DOI: 10.55884/thron.v1i2.3
<![CDATA[The phenomenon of violence against wives in the household is often seen in the unbalanced application of the problem of sexual division of labor. In eastern societies, this has been seen as common and normal; but if we want to look deeper, it turns out this actually creates an imbalance in the duties and roles of husband and wife in the household. This paper aims to highlight the above, while at the same time to criticizing it etically-theologically. To support this research, the method used is Literary Research especially by examining the various views that support every effort to solve problems related to domestic violence. Through sufficient critical and analytical discussion, it was finally found that violence against wives within the household sphere needs to be eliminated and replaced with a correct understanding of the position alignment between husband and wife. There is no longer a pattern of ordination-subordination relations, because the two are the same and parallel. Thus, the terminology that needs to be developed in building relationships in the family is alignment, in order to eliminate acts of violence in the family.Abstrak: Fenomena kekerasan terhadap istri dalam rumah tangga seringkali terlihat dalam pemberlakuan yang tidak seimbang dalam masalah pembagian kerja secara seksual. Dalam masyarakat timur, hal ini sudah dipandang biasa dan lumrah; namun jika mau meninjau lebih dalam lagi ternyata hal ini justru menimbulkan ketidakseimbangan tugas dan peran suami-istri dalam rumah tangga. Tulisan ini hendak menyoroti hal tersebut di atas, sekaligus mengkritisinya secara etis-teologis. Untuk menunjang penelitian tersebut, maka metode yang digunakan adalah studi kepustakaan khususnya dengan meneliti berbagai macam pandangan yang menunjang setiap upaya untuk memecahkan masalah yang berkaitan dengan kekerasan domestik. Melalui pembahasan yang cukup kritis dan analitis, akhirnya dijumpai bahwa kekerasan terhadap istri dalam lingkup rumah tangga perlu dihapuskan dan digantikan dengan pemahaman yang benar mengenai kesejajaran posisi antara suami dan istri. Tidak ada lagi pola hubungan ordinasi-subordinasi, karena keduanya adalah sama dan sejajar. Dengan demikian terminologi yang perlu untuk ditumbuhkembangkan dalam membangun hubungan dalam keluarga adalah kesejajaran, agar bisa menghilangkan tindakan kekerasan dalam keluarga.]]>
<![CDATA[Tujuan Pembelajaran Dalam Pendidikan Kristen Berdasarkan 2 Timotius 3:16 ]]>
<![CDATA[Firman Panjaitan]]>
<![CDATA[ CHARISTHEO: Jurnal Teologi dan Pendidikan Agama Kristen Vol 1, No 2 (2022): Maret 2022 ]]>
Publisher : <![CDATA[Sekolah Tinggi Teologi Anugrah Indonesia ]]>
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DOI: 10.54592/jct.v1i2.21
<![CDATA[The general problem in today's education pattern lies in the imbalance between the cognitive, affective and psychomotor domains. Education tends to focus on the cognitive domain and ignores the affective and psychomotor domains, so that students' self-worth becomes "incomplete" because students have intellectual property but are poor in attitude and character. Research on the text of 2 Timothy 3:16 has the aim of proving that the right learning pattern to achieve results must touch all aspects of Christian education and the formation of the character of students. By using qualitative methods, especially textual exegesis of the text of 2 Timothy 3:16, the result is that the learning pattern must be holistic, which includes all areas of learning. Cognitively, Christian education develops the intellectual level of students as expected, and this must be balanced with the personality development of students who are part of the affective realm. This personality development makes students have emotional self-control and good character. The balance of the two domains above is equipped with psychomotor aspects that aim to build the students' personalities in achieving a level of self-restraint in dealing with life and the surrounding environment. Thus the balance of education fosters a pattern of discipline that allows students to correctly recognize Jesus Christ and behave appropriately towards their environment.Keywords: 2 Timothy 3:16; Learning; Educators; Students Abstrak Permasalahan umum dalam pola pendidikan dewasa ini terletak pada ketidakseimbangan antara ranah kognitif, afektif dan psikomotorik. Pendidikan cenderung berfokus pada ranah kognitif dan mengabaikan ranah afektif dan psikomotorik, sehingga nilai diri peserta didik menjadi “tidak utuh” karena peserta didik memiliki kekayaan secara intelektual tetapi miskin di dalam sikap dan karakter. Penelitian terhadap teks 2 Timotius 3:16 memiliki tujuan untuk membuktikan bahwa pola pembelajaran yang tepat untuk mencapai hasil harus menyentuh semua ranah dalam pendidikan Kristen dan pembentukan karakter dari peserta didik. Dengan menggunakan metode kualitatif, khususnya eksegesa tekstual terhadap teks 2 Timotius 3:16, diperoleh hasil bahwa pola pembelajaran harus bersifat holistik, yaitu meliputi semua ranah pembelajaran. Secara kognitif, pendidikan Kristen mengembangkan tingkat inteletualitas para peserta didik seperti yang diharapkan, dan hal ini harus seimbang dengan perkembangan kepribadian para peserta didik yang merupakan bagian dari ranah afektif. Perkembangan kepribadian ini menjadikan peserta didik memiliki penguasaan diri secara emosional dan karakter yang baik. Keseimbangan kedua ranah di atas dilengkapi dengan aspek psikomotorik yang bertujuan membangun pribadi peserta didiknya dalam mencapai tingkat ketahanan diri dalam menghadapi kehidupan dan lingkungan sekitar. Dengan demikian keseimbangan pendidikan menumbuhkan pola disiplin yang peserta didik terhadap pengenalan yang benar akan Yesus Kristus dan berperilaku yang tepat terhadap lingkungannya.Kata-kata Kunci: 2 Timotius 3:16; Pembelajaran; Pendidik; Peserta didik]]>
<![CDATA[Tragedi Keluarga Nuh dan Pengabaian Anggota Keluarga: Tafsir Kejadian 9:18-29: Noah's Family Tragedy and Family Members Abandonment: A Commentary on Genesis 9:18-29 ]]>
<![CDATA[Firman Panjaitan]]>;
<![CDATA[Dwi Ratna Kusumaningdyah]]>
<![CDATA[ PASCA : Jurnal Teologi dan Pendidikan Agama Kristen Vol 17 No 2 (2021): PASCA: Jurnal Teologi dan Pendidikan Agama Kristen ]]>
Publisher : <![CDATA[Sekolah Tinggi Teologi Baptis Indonesia ]]>
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DOI: 10.46494/psc.v17i2.141
<![CDATA[The primary condition of a blessed family is to live in moral holiness and mutual respect for one another. When concern for family members is neglected, what happens is a tragedy that divides the family. Likewise with Noah's family, unable to maintain the integrity of the family due to the dishonor of Ham's behavior. Blessings and curses follow this attitude. This study explores the meaning of Genesis 9:18-29 using the Narrative Method, which is then relevant to the present. This study proves that respect for each family member will bring blessings to the next generation, and vice versa, that disrespect brings division to the family and its descendants.]]>
<![CDATA[Studi Komparasi Konsep Jubata dan YHWH dalam Keluaran 3:14 Sebagai Upaya Kontekstualisasi Berita Injil Bagi Suku Dayak Kanayatn ]]>
<![CDATA[Andre David]]>;
<![CDATA[Firman Panjaitan]]>
<![CDATA[ SANCTUM DOMINE: JURNAL TEOLOGI Vol 10 No 2 (2021): SANCTUM DOMINE Juni 2021 ]]>
Publisher : <![CDATA[Sekolah Tinggi Theologia Nazarene Indonesia ]]>
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DOI: 10.46495/sdjt.v10i2.89
<![CDATA[The church in Indonesia is still struggling with contextualization effort that are able to land the understanding of Biblical Theology into the understanding of the local community. This happened because the church’s attitude tended to reject local wisdom and force western culture into the context of Indonesia Culture, especially the Kanayatn Dayak Culture. Several previous studies have tried to see how the Kanayatn Dayak tribe understand their faith in Jubata which is reflected in their local wisdom. However, these studied have no yet reach an attempt to estabilish Jubata’s identity as Yahweh. Therefore this article seeks to show that Jubata is Yahweh who has previously revealed himself to Israel, to build a contextual theology capable of transforming culture and the church, using qualitative research methods of ethnographic studies to examine to the local wisdom of the Kanayatn Dayak tribe and Intepretation textual to see how Yahweh existed in Exodus 3:14. The values of chirst must renew the local wisdom of the Dayak Kanayatn tribe and Jubata must be understood not as idols but as Yahweh who has sovereignty over the universe in the local wisdom version Dayak Kanayatn tribe. Because Jubata is Yahweh who has revealed himself with the phrase “I AM THAT I AM” to declare His eternal and sovereign existence to reveal himself to all mandkind, especially Dayak Kanayatn tribe.]]>
<![CDATA[KEWARGAAN DI SURGA: Tuntutan Meneladani Kristus ]]>
<![CDATA[Firman Panjaitan]]>
<![CDATA[ Jurnal Amanat Agung Vol 17 No 2 (2021): Jurnal Amanat Agung Vol 17 no. 2 Desember 2021 ]]>
Publisher : <![CDATA[STT Amanat Agung ]]>
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DOI: 10.47754/jaa.v17i2.515
<![CDATA[Abstract: Being a Christian is a noble calling, especially when you realize that Christians are called to imitate the way of life of Christ and at the same time be an example of life for the world. Departing from the problem above, this study aims to highlight the exemplary model that every Christian needs to develop based on the teachings of Paul in Philippians 3:17-21. The research will use a qualitative method with a historical critical approach, especially by examining selected texts. The results of the study reveal that the exemplary life that must be developed must adhere to a morality that places oneself under Christ. This example is a responsibility that must be carried out by every follower of Christ as a tangible manifestation of their existence as citizens of the Kingdom of Heaven. Keywords: Exemplary, Philippians 3:17-21, Christian, Citizen of the Kingdom of Heaven. Abstrak: Menjadi orang Kristen merupakan panggilan mulia, terkhusus ketika menyadari bahwa orang Kristen dipanggil untuk meneladani cara hidup Kristus dan sekaligus menjadi teladan kehidupan bagi dunia. Berangkat dari masalah di atas, maka penelitian ini hendak menyoroti mengenai model keteladanan yang perlu dikembangkan oleh setiap orang Kristen dengan berpedoman pada ajaran Paulus dalam Filipi 3:17-21. Penelitian akan menggunakan metode kualitatif dengan pendekatan kritik historis, khususnya dengan penelaahan terhadap teks-teks terpilih. Hasil penelitian mengungkapkan bahwa keteladanan hidup yang harus dikembangkan harus berpegang pada moralitas yang menempatkan diri di bawah Kristus. Keteladanan ini merupakan tanggung jawab yang harus dilakukan oleh setiap pengikut Kristus sebagai wujud nyata dari keberadaan mereka sebagai warga Kerajaan Surga. Kata-kata kunci: Keteladanan, Filipi 3:17-21, Kristen, Warga Kerajaan Surga.]]>
<![CDATA[PENATALAYANAN GEREJA MENURUT KISAH PARA RASUL 4:32-37 ]]>
<![CDATA[Firman Panjaitan]]>
<![CDATA[ Ra'ah: Journal of Pastoral Counseling Vol. 1 No. 2 (2021): December ]]>
Publisher : <![CDATA[Institut Agama Kristen Negeri Kupang ]]>
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<![CDATA[Until now in the church there is still ineffective stewardship where only the pastor takes over all aspects of the ministry, due to the lack of understanding of the leaders in coordinating stewardship in the church. Leadership that emphasizes power by leading in an authoritarian way will also have a bad impact on the attitude of subordinates. Unfortunately this is not well understood by the existing churches. Therefore, the writer is moved to research stewardship based on Acts 4-32-37. The method in this research is qualitative with a narrative approach in order to understand the text and context. The results of the study indicate that stewardship based on Acts 4-32-37 indicates a division of duties between leaders and other church members. Leaders must be able to involve church members in good and effective church stewardship. Stewardship has an important role in determining the quality of the congregation. Well-organized stewardship will help leaders to focus on the ministry of the word and testimony, and also encourage church members to help with problems faced by other church members. Acts 4-32-37 proves that good stewardship brings unity of heart and soul and fosters a spirit of caring among the congregation, which gives birth to a prosperous and strong congregation.]]>
<![CDATA[Analisa Kritis terhadap Konsep Allah yang tidak Kreatif dalam Teologi Retribusi Kitab Ayub ]]>
<![CDATA[Nathanael Yoel Damara]]>;
<![CDATA[Firman Panjaitan]]>
<![CDATA[ JURNAL TERUNA BHAKTI Vol 3, No 2: Pebruari 2021 ]]>
Publisher : <![CDATA[SEKOLAH TINGGI AGAMA KRISTEN TERUNA BHAKTI ]]>
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DOI: 10.47131/jtb.v3i2.57
<![CDATA[The story of Job describes the suffering experienced by believers. The interesting thing in this story is that when Job's three friends intend to comfort Job, but instead of comforting Job, they make things worse by accusing Job of committing sins. The theological attitudes of the three friends of Job are based on the orthodox wisdom tradition which is commonly referred to as retribution theology, namely that all actions that humans take will be rewarded by God. This understanding is contrary to the wisdom tradition which emphasizes the power and creative works of God so that the theology of retribution makes God passive and uncreative of His works. By using a literature research method that is equipped with a narrative approach, this article intends to criticize the theological view of retribution with the understanding that God is dynamic, active, and not limited by human will and actions. The results of the research show that God must be understood as an initiator and free to do whatever He wants. Through His creative power, God can be known by humans through each of His infinite works. Abstrak Kisah Ayub menggambarkan penderitaan yang dialami oleh orang percaya. Hal yang menarik dalam kisah ini adalah ketika ketiga sahabat Ayub berniat menghibur Ayub, tetapi alih-alih menghibur Ayub, mereka malah memerkeruh suasana dengan menuduh Ayub telah melakukan dosa. Sikap teologis ketiga sahabat Ayub dilandaskan pada tradisi hikmat orthodoks yang umumnya disebut dengan teologi retribusi, yaitu bahwa segala tindakan yang dilakukan manusia pasti akan diberikan ganjaran oleh Tuhan. Paham ini berlawanan dengan tradisi hikmat yang menekankan kuasa dan karya-karya kreatif Allah sehingga teologi retribusi membuat Allah menjadi pasif dan tidak kreatif akan karya-karya-Nya. Dengan menggunakan metode literature research yang dilengkapi dengan pendekatan naratif, artikel ini hendak mengritisi pandangan teologi retribusi dengan pemahaman bahwa sejatinya Allah itu dinamis, aktif, dan tidak dibatasi oleh kehendak dan tindakan manusia. Hasil penelitian memerlihatkan bahwa Allah harus dipahami sebagai inisiator dan bebas melakukan apa saja yang diinginkan oleh-Nya. Melalui kuasa-Nya yang kreatif, Allah dapat dikenal oleh manusia melalui setiap karya-Nya yang tak terbatas.]]>
<![CDATA[SPIRITUALITAS MISTIK SEBAGAI JALAN KESADARAN Tawaran untuk Membangun Teologi Mistik Protestan ]]>
<![CDATA[Firman Panjaitan]]>
<![CDATA[ Studia Philosophica et Theologica Vol 5 No 1 (2005) ]]>
Publisher : <![CDATA[Litbang STFT Widya Sasana Malang ]]>
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DOI: 10.35312/spet.v5i1.124
<![CDATA[Mystical theology is a theology of love which is rooted in “in Christ’s life”. The center of mystical experience is Christ himself especially his death on the cross and his resurrection. Mystical theology then will take someone into unity with Christ who was crucified, died and resurrected. This paper intends to dig the meaning of mystical theology which is based on mystical experience of Paul in II Corinthians (12:1-10) and to actualize its understanding to the Indonesian context. I try to make a comparison between Christian experience and the mystical experience of Bima in the tale of Dewa Ruci. Mystical theology is a theology that invites people to “get into life” through the path of suffering. It is not a picture about life that loves suffering, but that of a “love road”. By following the path of suffering, someone is brought to life.]]>
<![CDATA[Mengingat Dia yang Dikorbankan : Tafsir Feminis terhadap Hakim-hakim 11:1-40 ]]>
<![CDATA[Firman Panjaitan]]>;
<![CDATA[Dwi Ratna Kusumaningdyah]]>
<![CDATA[ Studia Philosophica et Theologica Vol 20 No 2 (2020) ]]>
Publisher : <![CDATA[Litbang STFT Widya Sasana Malang ]]>
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DOI: 10.35312/spet.v20i2.216
<![CDATA[Injustice, including gender issues, grows out of the abuse of power possessed by the authorities, which in turn results in victims, who are usually groups without power, both socially and theologically. The study in this article will discuss the Book of Judges 11: 1-40 which illustrates the dynamics in the life of Jephthah, who was a victim of society at first but due to the services he provided to Israel, he turned into a leader. But the story also illustrates that at the beginning of his power as a leader, Jephthah became the leader who sacrificed his own daughter; and the most interesting thing here is that all events occur by 'involving' the Spirit of the LORD. Thus the victim cycle produces victims into a clear picture in the judgment of Judges 11: 1-40.]]>
