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KAJIAN SINGKAT ATAS “TAHBISAN” DALAM DIRI FEBE YANG TERDAPAT DALAM ROMA 16:1-2 William Christopher Hariandja
Jurnal STT Gamaliel Vol 2, No 2 (2020): Jurnal Gamaliel Vol. 2 No. 2 September 2020
Publisher : STT Gamaliel

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.38052/gamaliel.v2i2.50

Abstract

ABSTRAK - Salah satu masalah utama yang dihadapi Gereja adalah bagaimana peran wanita dalam kepemimpinan Gereja dipahami. Ada dua pandangan utama mengenai hal ini, yakni: 1) wanita dapat membantu dan melayani Gereja, tetapi tidak memenuhi syarat untuk mengambil jabatan Gerejawi dan menerima tahbisan, serta 2) wanita dapat membantu dan melayani Gereja karena memenuhi syarat untuk menduduki jabatan Gerejawi dan menerima tahbisan. Pandangan ini telah menjadi perdebatan dalam perjalanan Gereja sepanjang zaman. Ada perdebatan apakah teks-teks Rasul Paulus menyetujui atau menentang pandangan tentang diakon wanita. Harus diakui bahwa fungsi jabatan diakon adalah fenomena historis dalam kehidupan Gereja. Namun, kalau jabatan itu juga ternyata pernah dipegang oleh beberapa wanita, maka Gereja ‘tidak seharusnya’ melarang tahbisan diakon bagi wanita. Tentu, tidak mungkin semua tokoh wanita yang pernah terlibat dalam pelayanan Rasul Paulus akan saya bahas. Dalam artikel ini, saya hanya akan membahas mengenai Febe. Mengapa harus tokoh Febe yang dipilih? Karena Febe dengan jelas disebut oleh Rasul Paulus sebagai “pelayan jemaat di Kengkrea”, sebuah definisi bagi arti diakon itu sendiri. ABSTRACT - One of the main problems that facing by the Church is how the role of women in Church leadership is understood. There are two main views on this matter, namely: 1) women can help and serve the Church, but do not qualify for taking ecclesiastical positions and cannot be ordained, and 2) women can help and serve the Church with the ordination position because they are eligible to occupy ecclesiastical positions. This view has been a debate in the course of the Church throughout the ages. There is debate as to whether Paul's texts agree or oppose the view of female deacons. It must be recognized that the function of the office of deacon is a historical phenomenon in the life of the Church. However, if that position also turns out to have been held by several women, then the Church "should not" prohibit the ordination of deacons for women. Of course, it is unlikely that all the women who have been involved in Paul's ministry will be discussed. In this artikel, I will only discuss about Phoebe. Why should Phoebe be chosen? Because Phoebe is clearly referred to by Paul as "servant of the church at Cenchreae", a definition for the meaning of the deacon itself. 
Gerakan Fajar Nusantara: Sebuah Proyek Agonistik (?) William Christopher Hariandja
Retorik: Jurnal Ilmu Humaniora Vol 10, No 2 (2022)
Publisher : Sanata Dharma University

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.24071/ret.v10i2.5891

Abstract

The Fajar Nusantara Movement, also known as GAFATAR was born as a “religion” and a new movement. Through this paper, I discuss the existence of GAFATAR. The discussion begin by looking at the context in which GAFATAR was born, especially after the movement was widely known due to mass media coverage. After that, I will see GAFATAR as an antagonism vis a vis state in its position. To discuss these problems, I use the method of writing observation literature. The object of study to be examined is: “To what extent can the GAFATAR movement be seen as an antagonism?” Then, the object material from the observation of the literature refers to two things: (1) the history of the birth of GAFATAR and (2) the dynamics of the GAFATAR movement. Limiting the scope of discussion, I choose to see GAFATAR as a political movement, thus setting aside the dogmatic teaching of Islam, which is also the background to the birth of GAFATAR. The purpose of this limitation is to allow the position of GAFATAR to be seen as a new social movement. This paper will focus on understanding GAFATAR as an agonistic project by considering it from the theoretical perspectives of Ernesto Laclau and Chantal Mouffe.