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All Journal Evangelikal: Jurnal Teologi Injili dan Pembinaan Warga Jemaat BIA': Jurnal Teologi dan Pendidikan Kristen Kontekstual AICS
Frans Paillin Rumbi
Sekolah Tinggi Agama Kristen Negeri Toraja
Religion Arts Humanities Computer Science & IT Control & Systems Engineering Decision Sciences, Operations Research & Management Economics, Econometrics & Finance Education Languange, Linguistic, Communication & Media Social Sciences Other

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Manajemen Konflik Dalam Gereja Mula-Mula: Tafsir Kisah Para Rasul 2:41-47 Frans Paillin Rumbi
Evangelikal: Jurnal Teologi Injili dan Pembinaan Warga Jemaat Vol 3, No 1 (2019): Januari
Publisher : Sekolah Tinggi Teologi Simpson

Show Abstract | Download Original | Original Source | Check in Google Scholar | Full PDF (97.84 KB) | DOI: 10.46445/ejti.v3i1.114

Abstract

Frans Paillin Rumbi, Conflict Management in The Early Church: Interpretation of the Acts 2:41-47. The main question put forward in this study is that in the early church there was no conflict? On that basis, the writer tries to find answers by using library research methods with the reader response interpretation approach. The result seems to be that the congregation was originally formed in the midst of conflict. Furthermore, in the early days they were confronted with internal and external conflicts. Internal conflicts include inner conflicts related to their waiting for the Kingdom of God and inner conflicts of individualistic and materialistic. The choice between prioritizing one's own welfare or having to share with others. To overcome the various conflicts that arise, they try to process it by first consistently building alliances on the basis of the work of the Holy Spirit. Furthermore, they developed a lifestyle based on the spirit of repentance and desire to renew the way of life, practicing the teachings of the Lord Jesus and the Apostles by promoting solidarity with others and controlling individualistic and materialist attitudes, building intensive communication in order to create mutual understanding and mutual understanding. Frans Paillin Rumbi, Manajemen Konflik Dalam Gereja Mula-mula: Tafsir Kisah Para Rasul 2:41-47. Pertanyaan utama yang diajukan dalam penelitian ini adalah benarkah dalam jemaat mula-mula tidak ada konflik? Atas dasar itu, maka penulis mencoba mencari jawab dengan mengunakan metode penelitian pustaka dengan pendekatan tafsir reader response. Hasilnya tampak bahwa jemaat mula-mula terbentuk di tengah-tengah konflik. Selanjutnya pada masa-masa awal mereka telah diperhadapkan dengan konflik baik internal maupun ekstenal. Konflik internal antara lain berupa konflik batin berkaitan penantian mereka atas Kerajaan Allah serta konflik batin berupa individualistis dan materialistik. Pilihan antara mementingkan kesejahteraan sendiri atau harus berbagi dengan orang lain. Untuk mengatasi berbagai konflik yang muncul, mereka berusaha mengolahnya dengan pertama-tama konsisten membangun persekutuan di atas landasan karya Roh Kudus. Selanjutnya mereka mengembangkan pola hidup yang dilandasi semangat pertobatan dan keinginan memperbaharui cara hidup, mempraktekkan pengajaran Tuhan Yesus dan para Rasul dengan mengedepankan solidaritas kepada sesama serta mengendalikan sikap individualitik dan materialis, membangun komunikasi yang intensif agar tercipta kesehatian atau saling pengertian satu sama lain.
Quo Vadis Interfaith Relations after 2016 Constitutional Court Decision Frans Paillin Rumbi
Conference Series Vol. 2 No. 1 (2020): International Conference on Christian and Inter Religious Studies
Publisher : ADI Publisher

Show Abstract | Download Original | Original Source | Check in Google Scholar

Abstract

The 1965 Presidential Decree on the blasphemy and abuse of religion law is bad news for tribal religions. Therefore they try to maintain their existence by taking refuge in Hinduism. Some things to consider include, the similarity of elements of local beliefs and the freedom to exercise trust. Nevertheless, they still feel the government treats them discriminatively because there is no freedom to display their identity. The problem is further complicated because other religious communities tend to regard them as infidels who need to be “converted” into believing in Allah and embracing one of the official religions. The desire of adherents of tribal religions to be treated fairly gets a fresh breeze through a 2016 constitutional court ruling that allows them to empty the religious column on their electronic identity card (KTP) or other identity cards, or allow them to write their identity as “believers”; But this decision raises the question: How the relationship between adherents of universal religion and adherents of tribal religion in the midst of changes in the constitution? I use the observational methodology and theory Cosmotheandric Trinity by Raimundo Panikkar. The Constitutional Court (MK) decision is correct. The tribal religion (aluk todolo/ alukta) is pluralis. Therefore Christianity needs to redefine its mission to aluk and build respectful relationships based on the principle of difference is valued without reducing religious values ??to a universal value.
Tradisi Massuru’ dan Pertobatan Dalam Injil Sinoptik Frans Paillin Rumbi
BIA': Jurnal Teologi dan Pendidikan Kristen Kontekstual Vol 1, No 1 (2018): Juni
Publisher : Institut Agama Kristen Negeri Toraja

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.34307/b.v1i1.17

Abstract

This paper juxtaposes two models of wrong forgiveness and sin. Massuru 'in Toraja culture and repentance in the gospel. This research study is explanatory in order to explain the concept of masu suru and repentance from the theological roots that shape it. The materials used are sourced from the literature but in dialogue with the observations or experiences that the author has encountered in the field, both when observing the way the Toraja interpret their traditions and interpret liturgical confessions in the congregation. The results of this study found that massuru and repentance had a more or less the same basic pattern, which was initiated by false recognition or sin, forgiveness and finally peace. Another similarity is improving behavior, reestablishing relations with God and fellow creatures. But there are differences in terms of initiative, targets in the visible and inner aspects, atonement victims. Massuru 'can be used as a model for confession in congregations and repentant pastoral models, but it needs to adjust its meaning to the values of the contain of Christian teachings. AbstrakTulisan ini menyandingkan dua model pengampunan salah dan dosa. Massuru’ dalam kebudayan Toraja dan pertobatan dalam Injil. Kajian penelitian ini bersifat eksplanasi untuk menjelaskan konsep massuru’ dan pertobatan dari akar tradisi-teologis yang membentuknya. Bahan-bahan yang digunakan bersumber dari kepustakaan tetapi di dialogkan dengan pengamatan atau pengalaman yang selama ini penulis jumpai di lapangan, baik ketika mengamati cara orang Toraja memaknai tradisinya maupun memaknai liturgi pengakuan dosa dalam jemaat. Hasil penelitian ini menemukan bahwa massuru’ dan pertobatan memiliki pola dasar yang kurang lebih sama, yakni dimulai dengan pengakuan salah atau dosa, pengampunan dan akhirnya perdamaian. Kesamaan lain yakni memperbaiki perilaku, membangun kembali relasi dengan Allah dan sesama ciptaan.  Tetapi terdapat perbedaan dari segi inisiatif, sasaran pada aspek kelihatan dan batin, korban pendamaian. Massuru’ dapat digunakan sebagai model akta pengakuan dosa dalam jemaat maupun model pastoral tobat, akan tetapi perlu menyesuaikan maknanya dengan nilai-nilai yang terkandung alam ajaran Kristen. 
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