Articles
<![CDATA[Kehadiran Kristus di Tengah Umat Manusia Zaman Ini ]]>
<![CDATA[E.P.D. Martasudjita]]>
<![CDATA[ Jurnal Orientasi Baru VOLUME 13, TAHUN 2000 ]]>
Publisher : <![CDATA[Jurnal Orientasi Baru ]]>
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<![CDATA[Plausibilitas iman bukan hanya tantangan bagi rasionaritas: rasionalitas iman mendapat tempatnya dalam pengertian dan perjumpaan pribadi. Iman itu menjadi plausibel sebagai pengenalan, dari hidup ke hidup. Maka, karangan ini membahas bagaimana orang dapat mengerti dan menghayati kehadiran Kristus yang sakramental (khususnya dalam Sakramen Ekaristi) sebagai kehadiran dan perjumpaan Kristus di tengah umat manusia sekarang ini.Kehadiran itu hanya dapat dimengerti dalam pengalaman eksistensial manusia, yakni dalam pengalaman transendensi manusia yang berhadapan dengan misteri, dan dalam pengalaman akan Allah yang memberikan diri, tak terjangkau oleh manusia, demi pengampunan dosa. Orang beriman kristiani mendapatkan pengalaman itu dalam perjumpaan dengan Yesus Kristus sebagai tanda kehadiran Allah, dan pewartaan dan hidup Gereia hendaknya mengantarai perjumpaan dengan Yesus Kristus itu.Kristus hadir yakni di tengah umat manusia yang aktual. Kehadiran melibatkan hidup manusia yang kongkret-aktual dan membawa manusia ke dalam keagungan Allah yang selalu lebih besar.]]>
<![CDATA[Implementasi 50 Tahun Sacrosanctum Concilium di Gereja Katolik Indonesia ]]>
<![CDATA[E. Pranawa Dhatu Martasudjita]]>
<![CDATA[ Jurnal Orientasi Baru VOLUME 23, NOMOR 01, APRIL 2014 ]]>
Publisher : <![CDATA[Jurnal Orientasi Baru ]]>
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<![CDATA[Liturgical renewal has been the driving force of the renewal of the entire life of the Catholic Church of the Second Vatican Council. After 50 years of the Council, the question of its implementation remains crucial and relevant. How the letter and spirit of the Council have been translated and manifested into a renewed life of different ecclesial communities within the Catholic Church up to now? This study will address this question of implementation. A modest research on the liturgical renewal guided by important insights of the Sacrosanctum Concilium will be done while taking into account carefully an anniversary publication on 50 years Vatican II entitled Mozaik Gereja katolik Indonesia 50 years After Vatican II (2013) by the Pontifical Faculty of Wedabhakti, Yogyakarta. This publication presents an insider-reflection of the dioceses in Indonesia precisely on the implementation of the call of renewal of the Second Vatican Council. Subsequently, some liturgical concern will be addressed to promote a possible further renewal.]]>
<![CDATA[Berteologi Ala Imam Diosesan ]]>
<![CDATA[E.P.D. Martasudjita]]>
<![CDATA[ Jurnal Orientasi Baru VOLUME 14, TAHUN 2001 ]]>
Publisher : <![CDATA[Jurnal Orientasi Baru ]]>
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<![CDATA[Gambarannya adalah tugas pokok iman praja untuk melayani umat dengan merayakan misa dan menghadiri perkawinan di paroki; dan juga terlibat dalam kehidupan sosial sebagai pastor di desa terpencil, melayani umat peziarah seperti di Sendang Sono, menemani kaum muda di gedung pertemuan dan (kalau rela) membimbing kelompok Kitab Suci. Kalau hanya mengajar teologi, orang merasa kurang menjadi imam! Padahal bukankah tugas istimewa imam praja untuk menemani umat di tempatnya supaya beriman dengan jujur? Bukankah tugas imam praja untuk - bersama umatnya - mencari bagaimana kabar gembira mentransformasi hidup bersama? Bukankah tugas imam diosis untuk membuat jembatan ekumene - artinya yang menghubungkan semua. Lihatlah teladan dua imam praja yang menjadi teolog.]]>
<![CDATA[Liturgi yang Profetis: Hubungan Kenabian dan Kultus ]]>
<![CDATA[E. Pranawa Dhatu Martasudjita]]>
<![CDATA[ Jurnal Orientasi Baru VOLUME 21, NOMOR 02, OKTOBER 2012 ]]>
Publisher : <![CDATA[Jurnal Orientasi Baru ]]>
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<![CDATA[Prophecy and liturgy is not a common topic to talk. In general, prophecy is often confronted to liturgy, as many shown in the Old Testament where lots of prophets criticized the Jewish that were strongly hold their devotion and worship to God, but surprisingly their life was much far away from justice and truth. In the context of church life nowadays, a topic about prophecy and liturgy may be focused on the discussion related to prophetic liturgy. Is it possible that liturgy has a characteristic of prophetic? This writing is a research study to find the meaning and possibilities of prophetic liturgy. Throughout qualitative study and liturgy significance intensifying as the unity with God, we could analyze and explore the deepest relationship between liturgy and prophecy. By deepening a prophets role and how a prophet catch Gods will, this writing offers three dimensions of prophetic liturgy. The prophetic meaning and characteristic of the liturgy is demanded by the very nature of the liturgy itself.]]>
<![CDATA[UNIVERSALITAS EKARISTI Tinjauan Teologis Atas Ciri Kosmik, Sosial dan Kulturalnya ]]>
<![CDATA[E.P.D. Martasudjita]]>
<![CDATA[ Jurnal Teologi (Journal of Theology) Vol 3, No 1 (2014) ]]>
Publisher : <![CDATA[P3TK, Sanata Dharma University ]]>
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DOI: 10.24071/jt.v3i1.451
<![CDATA[Question on universality of the Eucharist stems from plurality of its celebration and understanding in various ecclesial communities. The question itself pertains to Eucharistic ecclesiology. How a Eucharistic celebration has built an ecclesial unity throughout its history, all over the world? This article aims to contribute to this respective discussion especially from the perspective of the teachings of Vatican II as well as the thoughts of St. John Paul II and Pope emeritus Benedict XVI. The discussion on the cosmic character as well as eschatological, social and cultural of the Eucharist demonstrates that the plurality of its celebration and understanding in various ecclesial communities are not necessarily confusing its universal meaning, but enriching it. This should happen especially when a Eucharistic celebration remain faithfully in expressing the mystery of Christ and therefore the nature of the Church.]]>
<![CDATA[PROSES INKULTURASI LITURGI DI INDONESIA ]]>
<![CDATA[E.P.D. Martasudjita]]>
<![CDATA[ Studia Philosophica et Theologica Vol 10 No 1 (2010) ]]>
Publisher : <![CDATA[Litbang STFT Widya Sasana Malang ]]>
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DOI: 10.35312/spet.v10i1.92
<![CDATA[The problem of the process of liturgical inculturation has a special urgency today in Indonesia, since many practices of liturgical inculturation in some catholic parishes tend to be spontaneous, experimental, and so relying on the good will to contextualize celebration of liturgy in their local culture. In this article the author tries to show how the process of liturgical inculturation should be done. The process of liturgical inculturation is always dialectical, given that it demands a reciprocal dialogue between faith and culture. There are some factors to be noticed for achieving a good process of the liturgical inculturation, that are historical factor of the liturgical inculturation in the Church, some criterias of a right and good liturgical inculturation, and the methods of liturgical inculturation. At the end the author shows some challenges of the process of liturgical inculturation in the Catholic Church in Indonesia.]]>
<![CDATA[The Catholic Baptism Fulfills the Longing for Salvation at Ruwatan : Pastoral Circle Approach Overview ]]>
<![CDATA[Antonius Koko Kristanto]]>;
<![CDATA[E.P.D. Martasudjita]]>
<![CDATA[ Journal of Asian Orientation in Theology Vol 4, No 1 (2022): Journal of Asian Orientation in Theology ]]>
Publisher : <![CDATA[P3TK, Sanata Dharma University ]]>
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DOI: 10.24071/jaot.v4i1.4456
<![CDATA[Javanese Catholic people live in the midst of Javanese culture with its traditions that are still preserved. Out of these traditions, the Javanese people still keep the ruwatan ceremony. Javanese Catholics often question whether or not ruwatan is permissible according to the teachings of the Catholic Church. In this particular topic, the theological question arises regarding whether it is still necessary to seek salvation through rituals, while salvation has been fully accomplished through Jesus Christ and received in the Sacrament of Baptism. In answering this theological problem, the writer uses the pastoral circle method from the theory of Joe Holland Peter Henriot. Meanwhile, to analyze the ruwatan ritual, the writer uses Victor Turner’s theory regarding the three stages of the rite of passage.]]>
