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All Journal Kurios Jurnal Teologi Berita Hidup Veritas : Jurnal Teologi dan Pelayanan Transformasi Fondasi Iman Kristen dalam Pelayanan Pastoral di Era Society 5.0
Erman Sepniagus Saragih
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Moderasi Beragama Berbasis Kearifan Lokal Suku Pakpak-Aceh Singkil Erman Sepniagus Saragih
Jurnal Teologi Berita Hidup Vol 4, No 2 (2022): Maret 2022
Publisher : Sekolah Tinggi Teologi Berita Hidup

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.38189/jtbh.v4i2.253

Abstract

The destruction of the church in Aceh Singkil in 2015 was phenomenal and a fact of the struggle to achieve religious moderation. The Aliansi Pemuda dan Pembela Islam (APPI) demands a firm stance from the local government to crack down on church buildings that do not have a Building Construction Law (IMB). Of course, the church community in Aceh Singkil is not indifferent to the rules and it seems as if the fulfilment of the IMB is a paradigm for the actualization of religious harmony that goes beyond the virtue of local humanism of the local community. This paper argues that even though the fulfilment of IMB is necessary, local wisdom is a “treasure” that cannot be insulted based on any policy because local wisdom can be a medium to create harmony in religious differences. The case of the destruction of the church in Aceh Singkil has certainly become a public study, but there has been no offer related to local wisdom as a basis for being moderate. The conclusions are: First, a community that emphasizes customs needs each other and maintains existing virtues that have been instilled since ancient times is virtuous. Second, simplicity, certainty, and virtue are the basis. Third, open communication by way of kinship is the openness of the philosophical schools of traditional society. If religious ideas carry a message of benefit to the wider community, of course, suspicion will be low, fanaticism will become open, extremists will become dialogical, and be radical virtue.
Fungsi Gereja Sebagai Entrepreneurship Sosial dalam Masyarakat Majemuk Erman Sepniagus Saragih
KURIOS (Jurnal Teologi dan Pendidikan Agama Kristen) Vol 5, No 1 (2019): April 2019
Publisher : Sekolah Tinggi Teologi Pelita Bangsa, Jakarta

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.30995/kur.v5i1.89

Abstract

There is a tendency that the church has not been maximal in carrying out its social functions when viewed from the issue of a pluralistic community context. The church must actively transform the deacon, specifically alleviating the social problems surrounded. This study aimed to describe the model of transformation deaconal mission into the form of Christian entrepreneurs. By using literature review and descriptive methods, the conclusions obtained is: The church must be able to foster a sense of solidarity starting from inside the church to outside through the economic empowerment of her people.AbstrakAda kecenderungan bahwa gereja belum maksimal dalam menjalankan fungsi sosialnya ketika ditinjau dari persoalan konteks masyarakat majemuk. Gereja harus giat bertransformasi diakonia, secara khusus pengentasan masalah sosial yang berada disekitarnya. Kajian ini bertujuan untuk mendeskripsikan model transformasi misiologis diakonial dalam bentuk entrepreneur kristiani. Dengan menggunakan kajian literatur dan metode deskriptif, maka kesimpulan yang diperoleh adalah: Gereja harus dapat menumbuhkan rasa solidaritas dimulai dari jemaat hingga ke luar gereja melalui pemberdayaan ekonomi uma
Moderasi Beragama Berbasis Kearifan Lokal Suku Pakpak-Aceh Singkil Erman Sepniagus Saragih
Jurnal Teologi Berita Hidup Vol 4, No 2 (2022): Maret 2022
Publisher : Sekolah Tinggi Teologi Berita Hidup

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.38189/jtbh.v4i2.253

Abstract

The destruction of the church in Aceh Singkil in 2015 was phenomenal and a fact of the struggle to achieve religious moderation. The Aliansi Pemuda dan Pembela Islam (APPI) demands a firm stance from the local government to crack down on church buildings that do not have a Building Construction Law (IMB). Of course, the church community in Aceh Singkil is not indifferent to the rules and it seems as if the fulfilment of the IMB is a paradigm for the actualization of religious harmony that goes beyond the virtue of local humanism of the local community. This paper argues that even though the fulfilment of IMB is necessary, local wisdom is a “treasure” that cannot be insulted based on any policy because local wisdom can be a medium to create harmony in religious differences. The case of the destruction of the church in Aceh Singkil has certainly become a public study, but there has been no offer related to local wisdom as a basis for being moderate. The conclusions are: First, a community that emphasizes customs needs each other and maintains existing virtues that have been instilled since ancient times is virtuous. Second, simplicity, certainty, and virtue are the basis. Third, open communication by way of kinship is the openness of the philosophical schools of traditional society. If religious ideas carry a message of benefit to the wider community, of course, suspicion will be low, fanaticism will become open, extremists will become dialogical, and be radical virtue.
Moderasi Beragama Berbasis Kearifan Lokal Suku Pakpak-Aceh Singkil Erman Sepniagus Saragih
Jurnal Teologi Berita Hidup Vol 4, No 2 (2022): Maret 2022
Publisher : Sekolah Tinggi Teologi Berita Hidup

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.38189/jtbh.v4i2.253

Abstract

The destruction of the church in Aceh Singkil in 2015 was phenomenal and a fact of the struggle to achieve religious moderation. The Aliansi Pemuda dan Pembela Islam (APPI) demands a firm stance from the local government to crack down on church buildings that do not have a Building Construction Law (IMB). Of course, the church community in Aceh Singkil is not indifferent to the rules and it seems as if the fulfilment of the IMB is a paradigm for the actualization of religious harmony that goes beyond the virtue of local humanism of the local community. This paper argues that even though the fulfilment of IMB is necessary, local wisdom is a “treasure” that cannot be insulted based on any policy because local wisdom can be a medium to create harmony in religious differences. The case of the destruction of the church in Aceh Singkil has certainly become a public study, but there has been no offer related to local wisdom as a basis for being moderate. The conclusions are: First, a community that emphasizes customs needs each other and maintains existing virtues that have been instilled since ancient times is virtuous. Second, simplicity, certainty, and virtue are the basis. Third, open communication by way of kinship is the openness of the philosophical schools of traditional society. If religious ideas carry a message of benefit to the wider community, of course, suspicion will be low, fanaticism will become open, extremists will become dialogical, and be radical virtue.
Moderasi Beragama Berbasis Kearifan Lokal Suku Pakpak-Aceh Singkil Erman Sepniagus Saragih
Jurnal Teologi Berita Hidup Vol 4, No 2 (2022): Maret 2022
Publisher : Sekolah Tinggi Teologi Berita Hidup

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.38189/jtbh.v4i2.253

Abstract

The destruction of the church in Aceh Singkil in 2015 was phenomenal and a fact of the struggle to achieve religious moderation. The Aliansi Pemuda dan Pembela Islam (APPI) demands a firm stance from the local government to crack down on church buildings that do not have a Building Construction Law (IMB). Of course, the church community in Aceh Singkil is not indifferent to the rules and it seems as if the fulfilment of the IMB is a paradigm for the actualization of religious harmony that goes beyond the virtue of local humanism of the local community. This paper argues that even though the fulfilment of IMB is necessary, local wisdom is a “treasure” that cannot be insulted based on any policy because local wisdom can be a medium to create harmony in religious differences. The case of the destruction of the church in Aceh Singkil has certainly become a public study, but there has been no offer related to local wisdom as a basis for being moderate. The conclusions are: First, a community that emphasizes customs needs each other and maintains existing virtues that have been instilled since ancient times is virtuous. Second, simplicity, certainty, and virtue are the basis. Third, open communication by way of kinship is the openness of the philosophical schools of traditional society. If religious ideas carry a message of benefit to the wider community, of course, suspicion will be low, fanaticism will become open, extremists will become dialogical, and be radical virtue.
Reorientasi Makna Bait Suci sebagai Tempat Ibadah Berdasarkan Interpretasi Wahyu 21:22 Erman Sepniagus Saragih
Veritas : Jurnal Teologi dan Pelayanan Vol 21 No 2 (2022)
Publisher : Sekolah Tinggi Teologi SAAT (Southeast Asia Bible Seminary)

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.36421/veritas.v21i2.588

Abstract

The Covid-19 pandemic has raised doubts about the sacredness of places, spaces, and materials for worship celebrations by the church. As a manifestation of God’s kingdom on earth, the church seems to reduce the space for encountering sacred and profane things with God. This article argues that even though the church is the arbitrator of the congregation with God (sacred and profane), the dynamics of the history of the Temple, the physical building is not legal-sacred worship because Christ is the final form of the Temple and believers participate in the New Jerusalem era. The conclusions are: first, the absence of an eschatological temple as part of the anti-Temple and anti-Temple polemic in various segments of Judaism and Greco-Roman, although, of course, the expectation of an eschatological temple was a reasonable expectation for early Jewish eschatology. Second, for Christians in Asia, the function of the physical Temple is not so essential in worship celebrations. However, the involvement of the container in the history of their belief is necessary. Third, John’s eschatological Temple emphasizes a new paradigm shift regarding Divine ownership in their minds, not the imagination of immortal things. Thus, the congregation as performers are not limited by symbols of worship and practicing spirituality must be able to transcend the symbols of worship from time to time.
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