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<![CDATA[Pembentukan Karakter pada Anak Usia Dini:: Kajian Kitab Ulangan 6:7 ]]>
<![CDATA[Martina Waruwu]]>;
<![CDATA[Firman Panjaitan]]>
<![CDATA[ MANTHANO: Jurnal Pendidikan Kristen Vol. 2 No. 1 (2023): Pendidikan Agama Kristen 2023 ]]>
Publisher : <![CDATA[Sekolah Tinggi Agama Kristen Samarinda ]]>
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DOI: 10.55967/manthano.v2i1.29
<![CDATA[Abstract: The formation of children's character starting from an early age is a responsibility that God has entrusted to parents. Parents are the main and first teachers for children in the formation of children's character. This is also taught in the book of Deuteronomy 6:7, which explains that the role of parents in educating and shaping the character of children must be carried out through teaching that is given repeatedly and done every day. By using qualitative methods, especially through literature and exegesis approaches, this study shows that parents must make themselves living role models for their children, especially in developing spiritual values in life. The role of parents as a living role model will result in a child having good habits, then developing into habits and from these habits good character grows in the child. Thus it can be said that education and character building for a child must come from parents and family. Abstrak: Pembentukan karakter anak yang dimulai dari usia dini merupakan sebuah tanggungjawab yang Tuhan sudah titipkan pada orangtua. Orang tua adalah guru utama dan pertama bagi anak dalam pembentukan karakter anak. Hal ini diajarkan juga di dalam kitab Ulangan 6:7, yang menjelaskan bahwa peran orang tua dalam mendidik dan membentuk karakter anak harus dilakukan melalui pengajaran yang diberikan secara berulang dan dilakukan setiap hari. Dengan menggunakan metode kualitatif, khususnya melalui pendekatan studi pustaka dan eksegese, penelitian ini menunjukkan bahwa orang tua harus menjadikan diri mereka sebagai teladan yang hidup bagi anak-anak, terutama dalam mengembangkan nilai-nilai kehidupan spiritual. Peranan orang tua sebagai teladan yang hidup akan mengakibatkan seorang anak memiliki pembiasaan yang baik, kemudian berkembang menjadi kebiasaan dan dari kebiasaan ini bertumbuhlah karakter yang baik dalam diri anak. Dengan demikian dapat dikatakan bahwa pendidikan dan pembentukan karakter bagi seorang anak harus berasal dari orang tua dan keluarga.]]>
<![CDATA[HUTAN ADALAH IBU BAGI MANUSIA: Titik Jumpa Ekoteologis antara Kejadian 1:28 dengan Suku Wate ]]>
<![CDATA[Firman Panjaitan]]>;
<![CDATA[Silas Dismas Yoel Mandowen]]>
<![CDATA[ Danum Pambelum: Jurnal Teologi dan Musik Gereja Vol 3 No 1 (2023): DPJTMG: Mei ]]>
Publisher : <![CDATA[Institut Agama Kristen Negeri Palangka Raya ]]>
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DOI: 10.54170/dp.v3i1.135
<![CDATA[This study aims to show the importance of human awareness of the problems that are currently being experienced by the earth, and the importance of human involvement in this increasingly alarming condition of the earth. In particular, this research will bring together the understanding of ecology in the text of Genesis 1:28 with the cultural text of the Wate tribe. Qualitative-Descriptive method that departs from the data will be a tool in this research equipped with a cross-textual reading approach, especially in an effort to compare the two texts above to find similarities and differences between the two texts, then evaluate them to build a contextual theological view that can be accounted for biblically and culturally. The results show that basically humans and the universe have a relationship that cannot be separated, where the existence of the two need each other. Nature needs humans to maintain its integrity, and humans need nature as a source of providing their needs. This theology is a form of contextual theology that is biblical as well as a cultural message. Penelitian ini bertujuan untuk menunjukan pentingnya kesadaran manusia akan masalah yang sedang di alami bumi saat ini, dan pentingnya keterlibatan manusia terhadap kondisi bumi yang semakin memprihatinkan ini. Secara khusus penelitian ini akan mempertemukan pemahaman tentang ekologi dalam teks Kejadian 1:28 dengan teks budaya suku Wate. Metode Kualitatif-Deskriptif yang berangkat dari data akan menjadi perangkat dalam penelitian ini dilengkapi dengan pendekatan pembacaan lintas tekstual, khususnya dalam upaya membandingkan kedua teks di atas untuk menemukan kesamaan dan perbedaan kedua teks, lalu mengevaluasinya untuk membangun sebuah pandangan teologis yang kontekstual, yang dapat dipertanggungjawabkan secara Alkitabiah dan budaya. Hasil penelitian menunjukan bahwa pada dasarnya manusia dan alam semesta memiliki suatu relasi yang tidak bisa di pisahkan, dimana keberadaan dari keduanya saling membutuhkan. Alam memerlukan manusia untuk menjaga keutuhannya, dan manusia membutuhkan alam sebagai sumber penyedia kebutuhannya. Teologi seperti ini merupakan bentuk teologi kontekstual yang Alkitabiah sekaligus menjadi pesan budaya.]]>
<![CDATA[Teo Ekologi Kontekstual dalam Titik Temu antara Kejadian 1:26-31 dengan Konsep Sangkan Paraning Dumadi dalam Budaya Jawa ]]>
<![CDATA[Firman Panjaitan]]>
<![CDATA[ GEMA TEOLOGIKA: Jurnal Teologi Kontekstual dan Filsafat Keilahian Vol. 7 No. 2 (2022): Gema Teologika: Jurnal Teologi Kontekstual dan Filsafat Keilahian ]]>
Publisher : <![CDATA[Faculty of Theology Duta Wacana Christian University ]]>
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DOI: 10.21460/gema.2022.72.931
<![CDATA[AbstractThis article supports the criticism of anthropocentrism as a factor in the environmental crisis. Using the cross-textual reading method, especially looking for similarities between the two texts in a balanced comparison, this study demonstrates the integration of humans and nonhuman creatures in the community of God. References for this thought are found in Genesis 1:26-31 and the Javanese philosophy of Sangkan Paraning Dumadi, a concept about cosmic consciousness asserting that God, human being and nature are one entity. This study attempts to build a contextual theo-ecology by examining the two texts equally. This resulted in a theological awareness that degrades anthropocentrism and replaces it with cosmocentrism emphasizing the unity of humans and non-humans as mutually sustaining God’s creatures. AbstrakArtikel ini mendukung kritik terhadap antroposentrisme sebagai faktor penyebab krisis lingkungan. Menggunakan metode pembacaan lintas tekstual, khususnya mencari kesamaan kedua teks dalam perbandingan yang seimbang, artikel ini memperlihatkan bahwa manusia dan alam tergabung dalam komunitas Allah. Acuan dari pemikiran ini terdapat dalam Kejadian 1:26-31 dan filosofi Sangkan Paraning Dumadi, sebuah konsep tentang kesadaran kosmik yang menegaskan bahwa Allah, manusia dan alam adalah satu kesatuan. Melalui penelitian dua teks secara berimbang, artikel ini berupaya untuk membangun sebuah teoekologi kontekstual. Hasilnya adalah kesadaran teologis yang mendegradasi antroposentrisme dan menggantikannya dengan kosmosentrisme, yang menekankan kesatuan manusia dan alam sebagai ciptaan Allah yang saling melestarikan.]]>
<![CDATA[Rekonsiliasi Sejati: Menjumpakan Pesan Perdamaian melalui Tradisi Na Tek Oko bagi Masyarakat Suku Timor ]]>
<![CDATA[Firman Panjaitan]]>;
<![CDATA[Jufantri Leo]]>
<![CDATA[ TEVUNAH: Jurnal Teologi dan Pendidikan Kristen Vol 1 No 1 (2023) ]]>
Publisher : <![CDATA[Sekolah Tinggi Agama Kristen Luwuk Banggai ]]>
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DOI: 10.59361/tevunah.v1i1.7
<![CDATA[Peace is one of the basic needs of human life. Every tribe and nation strives for equilibrium to be realized so that life can be perpetuated. One of the cultures in Timorese society to strive for peace is the Na Tek Oko tradition. Through this tradition, each person or tribe at war will be reconciled by sitting and eating betel nuts together in a happy atmosphere. Sitting together signifies that both parties are equal and equal so that peace efforts can be made. This parallels what God did when He reconciled Himself with humans, namely by humanizing Himself to become neighbours for humans. Using qualitative methods, especially literature studies and open interviews with traditional Timorese leaders, it was found that the Na Tek Oko tradition, in essence, parallels the Bible's message, especially regarding the atonement that God made for humans. Thus the Na Tek Oko tradition can be used as contextual theology to build peace in Timorese society.]]>
<![CDATA[Allah yang Memiliki Kesetaraan Sosial: Tafsir Amos 4:1-3 ]]>
<![CDATA[Firman Panjaitan]]>;
<![CDATA[Ruth Anugrah Olivia]]>
<![CDATA[ Predica Verbum: Jurnal Teologi dan Misi Vol 3 No 2 (2023): Jurnal Predica Verbum Vol. 3 No. 2 (December) 2023 ]]>
Publisher : <![CDATA[Sekolah Tinggi Teologi Injili Indonesia (STTII) Yogyakarta ]]>
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DOI: 10.51591/predicaverbum.v3i2.67
<![CDATA[It is undeniable that today's social reality often portrays injustice. Many events show how the privileges of the strong have weakened and oppressed the weak. This situation also occurred during the time of Amos as a prophet. The strong oppress the weak and make the social situation unbalanced. The purpose of this study is to find God who is on the side of the weak and seek social justice for community life. The method used in this study is qualitative with critical interpretation approach. The results reveal that God, as preached by Amos, is a god of social equality and favor, especially to those who are weakened and marginalized. Because God is on the side of the weak, God's people must also show their partiality to the weak and poor.]]>
<![CDATA[PENDAMPINGAN PASTORAL GEREJA BAGI ANAK MELALUI PELAYANAN YANG RAMAH ]]>
<![CDATA[Firman Panjaitan]]>;
<![CDATA[Dwi Ratna Kusumaningdyah]]>
<![CDATA[ POIMEN Jurnal Pastoral Konseling Vol. 5 No. 1 (2024): Juni: POIMEN Jurnal Pastoral Konseling ]]>
Publisher : <![CDATA[Institut Agama Kristen Negeri Manado ]]>
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DOI: 10.51667/pjpk.v5i1.1871
<![CDATA[The background of this research is the concept of child-friendly service applied by the Lord Jesus in the Gospel of Luke 18:15-17. Until now, there are still many churches that have not implemented the concept of child-friendly ministry as applied by Jesus, which can be seen from the placement of children's ministry as a secondary (second) ministry. This form of service is clearly not a child-friendly service. Especially if it is noticed that children's service facilities are often not the same as service facilities for adults, the preparation of children's services is not well prepared so that Sunday school teacher servants only teach to meet the Sunday schedule. This is disproportionate to service to more well-prepared adults. By using a qualitative method, especially through a textual exegesis approach, this article will examine Luke 18:15-17 in order to examine the text more deeply. The results of the exegesis show what Luke means about the concept of child-friendly ministry, which is to bring children to Jesus so that they can receive touch (blessings and prayers) from Jesus and receive children with sincere love. This is the main task of the church in developing child-friendly services]]>
<![CDATA[Dialog Kehidupan Ayub Memproklamirkan Kemahakuasaan Allah dalam Bentuk Keadilan dan Kebenaran ]]>
<![CDATA[Panjaitan, Firman]]>;
<![CDATA[Purba, Novi Aling]]>
<![CDATA[ Jurnal EFATA: Jurnal Teologi dan Pelayanan Vol 8, No 1: Desember 2021 ]]>
Publisher : <![CDATA[STT Iman Jakarta ]]>
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DOI: 10.47543/efata.v8i1.49
<![CDATA[God's justice and righteousness are central themes in living life. A life filled with God's justice and righteousness will bring happiness and prosperity. Therefore, God's justice and truth need to be dialogued so that a life filled with prosperity will be realized in real terms. However, it must be admitted that God's justice and truth are not easy to understand, therefore efforts are needed to continue to seek and find God so that humans can feel and realize God's justice and truth in life. The difficulty of understanding God's justice and righteousness is evident in the events of Job's suffering. Many opi-nions, based on an understanding of the theology of retribution, want to show that Job's suffering occurred because of Job's sinfulness. But actually, the incident of Job is a real example of God trying to dialogue His justice and truth with humans. By using a qualitative method that is realized in the form of a literature approach, this article would like to reveal that the incident of Job's suffering is God's way to invite people to be more submissive and enter into the continuous search for God. God's justice and truth need to be dialogued continuously so that humans understand God more correctly. AbstrakKeadilan dan kebenaran Allah merupakan salah satu tema sentral dalam menjalani kehidupan. Kehidupan yang dipenuhi keadilan dan kebenaran Allah akan mendatangkan kebahagiaan dan kesejahteraan. Oleh sebab itu keadilan dan kebenaran Allah perlu untuk didialogkan agar kehidupan yang dipenuhi dengan kesejahteraan akan terwujud secara nyata. Namun harus diakui bahwa keadilan dan kebenaran Allah tidaklah mudah untuk dipahami, karena itu dibutuhkan upaya untuk terus mencari dan menemukan Allah agar manusia dapat merasakan sekaligus mewujudnyatakan keadilan dan kebenaran Allah itu di dalam kehidupan. Sulitnya memahami keadilan dan kebenaran Allah tampak dalam peristiwa penderitaan Ayub. Banyak pendapat, dengan didasarkan pada pemahaman teologi retribusi, hendak menunjukkan bahwa penderitaan Ayub terjadi karena keberdosaan Ayub. Namun sebenarnya peristiwa Ayub merupakan contoh nyata dari Allah yang berupaya mendialogkan keadilan dan kebenaran-Nya kepada manusia. Dengan menggunakan metode kualitatif yang diwujudkan dalam bentuk pendekatan literatur, artikel ini hendak mengungkap bahwa peristiwa penderitaan Ayub merupakan cara Allah untuk mengajak manusia semakin tunduk dan masuk dalam upaya pencarian Allah dengan terus menerus. Keadilan dan kebenaran Allah perlu untuk didialogkan terus menerus, agar manusia semakin memahami Allah dengan benar. ]]>
<![CDATA[Tinjauan Etis Kristiani tentang Kekudusan Seksual Terhadap Praktik Sunat Sifon di Suku Atoni Meto, Nusa Tenggara Timur ]]>
<![CDATA[Panjaitan, Firman]]>;
<![CDATA[Boymau, Darius Arnoldus]]>
<![CDATA[ VISIO DEI: JURNAL TEOLOGI KRISTEN Vol 5 No 2 (2023) ]]>
Publisher : <![CDATA[SEKOLAH TINGGI TEOLOGI STAR'S LUB LUWUK BANGGAI ]]>
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DOI: 10.35909/visiodei.v5i2.452
<![CDATA[Chiffon circumcision is a tradition of the Atoni Meto tribe. The practice of Siphon circumcision is unique because after a man undergoes circumcision, he must have sexual relations with another woman who is not his wife or permanent partner, intending to eliminate heat, dirt, or disease. Sexual intercourse is carried out to "cool" the circumcision wound. This research aims to explore the philosophy of the Chiffon circumcision tradition and review it from the perspective of Christian ethics. This research uses qualitative methods, specifically through a literature study approach and direct interviews with several SIfon circumcision practitioners. The research results show that Chiffon circumcision is contrary to Christian ethics because it sexually exploits women and tarnishes the sanctity of marriage.]]>
<![CDATA[Jalan Salib sebagai Dasar Pendidikan Kristen: Upaya Mengimplementasikan Pendidikan Kristen dalam Realitas Sosial di Indonesia ]]>
<![CDATA[Firman Panjaitan]]>
<![CDATA[ Harati: Jurnal Pendidikan Kristen Vol 4 No 2 (2024): Oktober ]]>
Publisher : <![CDATA[Fakultas Keguruan dan Ilmu Pendidikan Kristen IAKN Palangka Raya ]]>
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DOI: 10.54170/harati.v4i2.206
<![CDATA[This study intends to analyze the role of Christian education to the existing social reality, especially the problem of poverty and injustice, in Indonesia. The problem of poverty and injustice in Indonesia is a problem that must be considered. Therefore, educational institutions, especially Christian education, should be able to develop a form of education that is not just make smart learners intellectually (only transfer of knowledge) but is able to provide intelligence holistically, so that learners have intelligence as well as sensitivity to existing social situations. By using qualitative methods, with the approach of literature studies, this study resulted in a conclusion that Christian education should foster contextual spirituality which is based on the way of the cross, because the way of the cross opens up new perspectives for suffering with everyone who suffers. Thus the way of the cross, as a contextual spirituality, opens awareness and fosters empathy to engage directly in every social reality in Indonesia, thus creating efforts to minimize suffering due to poverty and injustice.]]>
<![CDATA[Allah Berpihak pada Perempuan: Kajian Bilangan 27:1-12 dalam Perspektif Ekofemisme ]]>
<![CDATA[Panjaitan, Firman]]>;
<![CDATA[Sinabariba, Daniel Irwanto]]>
<![CDATA[ Jurnal EFATA: Jurnal Teologi dan Pelayanan Vol 11, No 1: Desember 2024 ]]>
Publisher : <![CDATA[STT Iman Jakarta ]]>
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DOI: 10.47543/efata.v11i1.204
<![CDATA[Inheritance rights to land are often disputed. Especially in a patriarchal culture, inheritance rights to land always fall to sons. Girls were often a marginal group and were not taken into account in matters of inheritance rights to land. This also applies to the nation of Israel at the time the nation imposed inheritance rights to the Promised Land. However, this view is challenged in the narrative of Numbers 27: 1-11, especially when God sided with Zelophehad's five daughters regarding their father's inheritance of the land. This study aims to show that women are also entitled to inheritance rights to the Promised Land given by God to man. This study was conducted using qualitative methods, especially through the literature study approach. The result obtained from this study is the alignment of God to The Five Daughters of Zelaphehad to have inheritance rights over their land. This confirms that women are also trusted by God to be directly involved in maintaining and preserving the Promised Land that God has given to man. Abstrak Hak waris atas tanah seringkali menjadi sengketa. Terkhusus dalam budaya patriarkhi, hak waris atas tanah senantiasa jatuh kepada anak laki-laki. Anak perempuan seringkali menjadi kelompok marjinal dan tidak diperhitungkan dalam masalah hak waris atas tanah. Hal ini juga berlaku bagi bangsa Israel pada saat bangsa itu memberlakukan hak waris atas tanah perjanjian. Namun pandangan ini mendapat perlawanan melalui narasi Bilangan 27:1-11, khususnya ketika Allah berpihak kepada kelima anak perempuan Zelafehad berkaitan dengan hak waris atas tanah dari ayah mereka. Penelitian ini bertujuan untuk memperlihatkan bahwa kaum perempuan pun berhak atas hak waris atas tanah perjanjian yang diberikan Allah kepada manusia. Penelitian ini dilakukan dengan menggunakan metode kualitatif, khususnya melalui pendekatan studi pustaka. Hasil yang diperoleh dari penelitian ini adalah keberpihakan Allah kepada kelima anak perempuan Zelafehad untuk memiliki hak waris atas tanah mereka. Hal ini menegaskan bahwa perempuan pun dipercaya oleh Allah untuk terlibat langsung dalam menjaga dan melestarikan tanah perjanjian yang telah diberikan Allah kepada manusia.]]>
