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All Journal KAPATA: Jurnal Teologi dan Pendidikan Kristen Kaluteros Jurnal Teologi dan Pendidikan Agama Kristen
Esa Tedja Mahananie
Sekolah Tinggi Teologi Adhi Wacana Surabaya
Religion Humanities Education

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Pemahaman Teologis Yang Benar Tentang Perjamuan Kudus Agus Widodo; Esa Tedja Mahananie
Kaluteros Jurnal Teologi Dan Pendidikan Agama Kristen Vol 3 No 1: Kaluteros : Jurnal Teologi dan Pendidikan Kristen Juni 2021
Publisher : Sekolah Tinggi Teologi Adhi Wacana Surabaya

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.60146/.v3i1.26

Abstract

Holy communion as one of the important doctrine as part of the curch. The doctrine is real to a believer in their connection with the church. A theologian named C.J Den Heyer stated, ““holy communion must be based on Bible and tradition” in the meantime, while Jesus together with His disciples held a holy communion by eat bread and drink wine (Mrk 14:22-25, Mat 26:26-29, Luk 22-14-20) as a mandate for holy communion at feast night’s holy communion, also written in the epistle of Paul to Chorintian (1Chorintian 10;14-22 and 11:17-34) about ‘holy communionn’ as a stong reason for the church of God to give a meaning based on true understanding of holy communion. The congregation must have a tru understanding about holy communion. To reach a true understanding about holy communion it must be based on the teological background of the Bible. Holy communion is the mandate from God Himself through His discipkes all aroud the world, “do in rememberence of Me.” Holy communion as an action to remembering the work of a mighty savior at the cross to redeem sins of man and stated the faith to Him. Abstrak Indonesia Perjamuan kudus adalah salah satu bagian penting yang diajarkan dalam doktrin gereja. Doktrin gereja ini sangat riil bagi orang percaya dalam hubungannya dengan gereja. Seorang teolog bernama C.J Den Heyer mengatakan bahwa, “Perjamuan kudus berangkat dari dasar Firman Tuhan dan tradisi.”3 Pada waktu Yesus bersama-sama dengan murid[1]murid-Nya mengadakan perjamuan kudus makan roti dan minum anggur (Mrk 14:22-25, Mat 26:26-29, Luk 22-14-20) sebagai amanat penetapan perjamuan malam, juga surat Paulus untuk jemaat di Korintus (1Korintus 10;14-22 dan 11:17-34) tentang ‘Perjamuan Tuhan’ sebagai alasan kuat bagi gereja Tuhan untuk memberikan makna berdasarkan pemahaman yang benar tentang perjamuan kudus. Umat Tuhan dalam gereja harus memiliki pemahaman yang benar tentang perjamuan kudus. Untuk mencapai pemahaman yang benar tentang perjamuan kudus harus berdasarkan kepada dasar teologis dari kebenaran Alkitab. Perjamuan kudus adalah perintah langsung dari Tuhan untuk jemaat-Nya secara universal, “perbuatlah ini menjadi peringatan akan daku.” Perjamuan kudus sebagai tindakan mengingat karya Juruselamat di kayu salib menebus dosa-dosa manusia dan meneguhkan keyakinan iman kepada-Nya.
Pemuridan Digital dan Pembentukan Spiritualitas Jemaat di Era Pascapandemi: Kajian Teologi Praktika Kristen Esa Tedja Mahananie
KAPATA: Jurnal Teologi dan Pendidikan Kristen Vol 6, No 2 (2025): Desember
Publisher : Sekolah Tinggi Teologi Bethel Ambon

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.55798/kapata.v6i2.154

Abstract

This article discusses digital discipleship as a praxis of Christian practical theology in shaping congregational spirituality in the post-pandemic era. The transformation of church ministry during the COVID-19 pandemic shows that digital space no longer functions merely as a temporary tool, but has become part of the ecology of ecclesial ministry. The main issue examined is how the church can develop digital discipleship that remains biblical, relational, transformative, and pastorally responsible. This article uses a practical theology review method with a literature study approach. The analysis is structured through a dialogue between the reality of digital ministry, practical theology theory, and recent research findings on discipleship among the digital generation. The findings show that digital discipleship is effective when the church does not understand it as a substitute for the fellowship of the body of Christ, but as an extension of the space for faith formation. Digital discipleship needs to integrate doctrinal teaching, spiritual accompaniment, small communities, spiritual practices, digital literacy, and pastoral accountability. This article offers an integrative digital discipleship model that connects online and offline spaces to shape congregational spirituality that is mature, missional, and resilient.
Budaya Flexing di Media Sosial dalam Perspektif Teori Behaviour Esa Tedja Mahananie
KAPATA: Jurnal Teologi dan Pendidikan Kristen Vol 5, No 1 (2024): Juni
Publisher : Sekolah Tinggi Teologi Bethel Ambon

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.55798/kapata.v5i1.160

Abstract

Flexing culture on social media has become a visible phenomenon in contemporary digital society. This behavior refers to the display of wealth, luxury goods, lifestyle, achievements, or symbolic status to gain attention and social recognition. This article analyzes flexing culture through the perspective of behavioral theory, especially operant conditioning, social reinforcement, and reward learning. Using a conceptual literature-based approach, this article argues that flexing can be understood as a learned and repeated behavior because the digital environment provides immediate social feedback. Likes, comments, shares, followers, and visibility may function as social rewards that reinforce repeated self-presentation. Recent studies show that social media engagement follows reward-learning mechanisms, while online social feedback, influencer exposure, fear of missing out, materialism, and social comparison are related to conspicuous consumption. However, behavioral theory also has limitations because it tends to focus on observable behavior and does not fully explain symbolic meaning, class inequality, platform algorithms, and digital consumer culture. Therefore, flexing culture should be understood as both reinforced behavior and a socio-cultural practice shaped by social media logic, status competition, and conspicuous consumption.
Co-Authors Agus Widodo