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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

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

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

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.

Prinsip Kesalehan Sosial bagi Muda-Mudi Kristen di Ruang Media Sosial Erman Sepniagus Saragih
Jurnal Teologi Gracia Deo Vol 5, No 2: Januari 2023
Publisher : Sekolah Tinggi Teologi Baptis, Jakarta

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.46929/graciadeo.v5i2.158

The degradation of the habitat of the church’s youth generation and their increasing presentation in the social media space challenge the church to formulate principles of adaptive ministry. This study aims to describe the construction of the principle of social piety based on a constructive reading of the literature to argue for the principle of adaptive service for Christian youth. Some literature related to church service efforts on the impact of social media on Christian youth is always based on vertical spiritual relations. However, horizontal relationships are also significant, as is the principle of social piety. The method used is descriptive qualitative with a secondary data literature study approach. The conclusion is that social piety includes material about balancing faith and works, doing God’s will, loving others and being tolerant, and obeying the government. These four principles are very relevant to be stimulated young Christians in the context of diversity in Indonesia to maintain peace amid diversity. AbstrakDegradasi habitus generasi muda-mudi Kristen dan meningkatnya presentasi mereka dalam ruang media sosial menantang gereja berpikir untuk merekonstruksi prinsip pelayanan muda-mudi yang adaptif. Tujuan penelitian ini adalah mendeskripsikan konstruksi prinsip kesalehan sosial berdasarkan pembacaan literatur secara konstruktif untuk mengargumentasikan prinsip pelayanan adaptif bagi muda-mudi Kristen. Beberapa literatur terkait upaya pelayanan gereja terhadap dampak media sosial bagi muda-mudi Kristen selalu berbasis relasi spiritual vertikal adalah baik, akan tetapi relasi horizontal juga sangat penting sebagaimana prinsip kesalehan sosial. Metode yang digunakan adalah kualitatif deskriptif dengan pendekatan studi literatur data sekunder. Kesimpulannya adalah bahwa kesalehan sosial mencakup materi tentang keseimbangan antara iman dan perbuatan, melakukan kehendak Allah, mengasihi sesama dan toleran, dan patuh kepada pemerintah. Keempat prinsip tersebut sangat relevan distimulasikan bagi muda-mudi Kristen dalam konteks kebhinekaan di Indonesia untuk merawat perdamaian di tengah-tengah keberagaman.

Reinterpretasi Teologis Steriotipe Perempuan sebagai Paboru dalam Struktur Tolu Sahundulan Lima Saodaran Saragih, Erman Sepniagus
Indonesian Journal of Theology Vol 12 No 1 (2024): Edisi Reguler
Publisher : Asosiasi Teolog Indonesia

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.46567/ijt.v12i1.407

This article questions the stereotypes of women in the Tolu Sahundulan Lima Saodoran (TSLS) kinship system in Simalungun, which is conspired by constructing patriarchal theology and intertwining it to form a collective consciousness. The reinterpretation was carried out to stimulate awareness that women are not only placed in a definitive meaning function based on traditional demands, but it is time for them to be aware of progress in the form of a presence in a new meaning in public spaces. The method used is descriptive qualitative research, interview approach, and secondary literature study with the principles of dialogue and criticism of feminist theology. The conclusion is that it is essential to read and reinterpret the image of women’s inferiority and stereotypes of women in the Simalungun traditional structure pioneered by GKPS, Simalungun women scholars, and women theologians. The meaning of labor in TSLS is similar to how God expressed His motherly love to the Israelites in the desert and the 5,000 hungry people and how Jesus gave life through table service by providing bread and wine. Thus, the customary legal obligations for women’s clans are significant to interpret theologically because successful implementation of customs will not be achieved without paboru as a manifestation of the existence of a mothering God who cares for His people and gives life.

Kristus Sebagai Imam Besar: Studi Eksegesis Ibrani 9:11-28 dan Relevansinya Bagi Gereja Bethel Injil Sepenuh Kasih Kristus Tarutung Christmas Jonathan Simanugkalit; Warseto Freddy Sihombing; Erman Sepniagus Saragih
Jurnal Teologi Injili dan Pendidikan Agama Vol. 2 No. 2 (2024): April : Jurnal Teologi Injili dan Pendidikan Agama
Publisher : Sekolah Tinggi Pastoral Kateketik Santo Fransiskus Assisi

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.55606/jutipa.v2i2.292

This research is intended to understand the role of Christ as High Priest and its significance for Christ Tarutung's Christ Full Gospel Bethel Church. A priest had responsibilities regarding the presentation of offerings, and the high priest served as head of the priests. Christ, as the High Priest, served as intercessor for humans and sacrificed his blood and himself to atone for human sins. The pastor in GBIS Love of Christ, as leader, is responsible for guiding and shepherding the congregation. The research method in this scientific work is a qualitative method with a descriptive approach (library research). This research also uses an exegetical approach by analyzing verses and sources related to Hebrews 9:11-28. This method is used by the author to find useful materials according to the research objectives. In this research, we will explore Christ as the High Priest and its relevance for the Full Gospel Bethel Church, the Love of Christ Tarutung congregation. Christ as the High Priest, the role of Christ as the High Priest is the blood of Christ as a sacrifice to redeem human sins, Christ becomes the High Priest who passes through Heaven, Christ as the High Priest grants eternal salvation to all those who wait patiently.

“Janganlah Kamu Disebut Rabi”: Sebuah Pendekatan Hermeneutika Pedagogis terhadap Matius 23:8 Saragih, Erman Sepniagus; Marbun, Benyamin; Sinaga, Veronika
Veritas : Jurnal Teologi dan Pelayanan Vol 23 No 2 (2024)
Publisher : Sekolah Tinggi Teologi SAAT (Southeast Asia Bible Seminary)

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.36421/veritas.v23i2.691

Matthew 23:8 is a complex and controversial passage. However, a comparison of Jesus' teaching principles and those of the Jewish rabbis that are widespread in the texts of Matthew can be useful to interpret the meaning of the verse in its broader context. Ignoring the duty to teach the scribes and Pharisees in Matthew 23:8 may result in a distortion of interpretation, even misrepresenting the meaning of the text. This paper provides a new perspective on the reading of Jesus’ prohibition “do not be called Rabbi” in Matthew 23:8 by using a hermeneutic-pedagogical approach. The purpose of this study is to understand and articulate why Jesus forbade the disciples and the people to be called rabbis and how this is read through a pedagogical lens. The results of this study are, first, there is a diacognition of the meaning of the word rabbi in Jesus’ teachings. Second, teaching does not lead to the goal of position and prestige. Third, Jesus was teaching a principle that prioritizes the attitude of brotherhood that serves each other with the view that Jesus is the only “Teacher.”

Pesan Transformatif Keesaan Gereja dalam Sakramen Perjamuan Kudus Saragih, Erman Sepniagus; Sihombing, Warseto Freddy
NABISUK : Jurnal Teologi dan Pelayanan Vol. 1 No. 2 (2023): Desember
Publisher : Prodi Teologi IAKN Tarutung

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.46965/jn.v1i2.19

Doktrin gereja-gereja tentang Perjamuan Kudus (PK) sangat beragam dan memunculkan perdebatan dalam hal Teologi dan praksisnya. Berbagai aliran gereja memiliki klaim kebenarannya masing-masing tentang substansi sakramen PK sehingga, kondisi ini menarik untuk dikaji dan didialogkan untuk menemukan sintesa kritis terhadap konsep-konsep teologi layanan PK demi mewujudkan keesaan gereja. Metode penelitian menggunakan kualitatif pendekatan studi literatur dengan teori dialektika tentang ragam konsep tentang layanan PK dengan paradigma kritis dan konstruktif. Sumber-sumber data disadur dari literatur tentang PK dalam bentuk cetak dan elektronik. Semua prinsip teologis dan praksis ditelaah dengan prinsip dialektis untuk mengemukakan kontruksi layanan PK yang menunjang pewujudan keesaan gereja. Kesimpulan dari hasil kajian ini adalah ragam cara dan ajaran layanan PK adalah keniscayaan sebab kondisi ini adalah kebutuhan konteks dimana gereja berada. Layanan PK secara teologis dan praksis tidak terletak pada objek materinya, tetapi objek forma yaitu mencakup pesan spritual dan konstruksi formula teologi yang termaktub di dalamnya. Substansialitas layanan PK adalah terletak pada tubuh dan darah Kristus yang adalah satu dan tidak terpisah-pisahkan dan inilah suara penting untuk pewujudan keesaan gereja.

Improving The Competence of Graduates of Theology Study Programs Based on Futuristic Curriculum in The Era Smart Society 5.0 Saragih, Erman Sepniagus; Tamba, Tiffany; Hutabarat, Eduward Hottua; Situmorang, Kasih; Situmorang, Ribka
Jurnal Ilmiah Pendidikan dan Pembelajaran Vol. 9 No. 1 (2025): March
Publisher : Universitas Pendidikan Ganesha

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.23887/jipp.v9i1.86169

There has been a decline in the absorption of Bachelor of Theology graduates in the last 5 years, and more than 55% of graduates do not work according to their profile. The purpose of this study is to analyze efforts to improve graduate competency based on futurism as a solution to increasing the absorption of graduates of the Theology study program. The research method uses qualitative descriptive with a focus group discussion approach, surveys, and document analysis. The subjects in this study were internal stakeholders and external stakeholders of the study program. The data analysis used was triangulation. Data were collected based on categories and coding based on discussion results in the form of perceptions, opinions, criticisms, and suggestions; identifying themes and patterns; reinterpreting findings, synthesis, and conclusions. The results are as follows: First, the study program designs a futuristic curriculum that is relevant, effective, and adaptive. Second, professional guarantees are a paradigm in designing study materials for the learning process and learning evaluation. Third, important soft skills are innovative, collaborative, adaptive, and integrative. The conclusion is that the futuristic curriculum is an accumulation of commitment to the quality of learning management, starting from input, process, evaluation, control, and improving graduate competency.

Particular, Universal, and Salvation in Continuity in the Gospel of Matthew Saragih, Erman Sepniagus
BIA': Jurnal Teologi dan Pendidikan Kristen Kontekstual Vol 6, No 1 (2023): Juni 2023
Publisher : Institut Agama Kristen Negeri Toraja

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.34307/b.v6i1.465

Abstract: This text reviews the multidimensional and problematic construction of the doctrine of salvation based on reading the study of the Gospel of Matthew. The existence of the multiplicity of creation causes the concept of salvation and how that salvation is achieved to vary greatly (diversity). The research method used is descriptive qualitative with a critical and constructive literature study approach. The Gospel of Matthew emphasizes the meaning of salvation that is particular, universal, and sustainable. Particular salvation is understood from the way Matthew conveys the structure of his gospel from the genealogy of Jesus with nuances of genealogy and Jewish tradition. Universality means that from particularity into ethnically diverse communities in Christ's work of salvation is necessary. For Matthew, Jesus' rescue was affirming and upholding the continuity of God's saving relationship with His people, which began with Abraham, the consummation of the Law, and the continuing validity of all that was done, given, initiated, and instituted by God in history to save his people, as well as God's constant invitations for his people to enter into and remain in a saving relationship.Â Keywords: Particular, Universal, Continuity Salvation, Gospel of Matthew

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