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HERMAWAN, PETER
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HATI NURANI (CONSCIENCE) DALAM GEREJA BARAT DARI ERA PATRISTIK HINGGA SKOLASTIK HERMAWAN, PETER
Felicitas Vol 2 No 01 (2022): PERSEKUTUAN ALLAH-MANUSIA
Publisher : Institutum Theologicum Ioannis Mariae Vianney Surabayanum

Show Abstract | Download Original | Original Source | Check in Google Scholar | Full PDF (204.162 KB)

Abstract

Since the Stoic, conscience has been the subject of discussion. The Stoics argued thatconscience or syneidesis is the knowledge of goodness and self in relation to goodness.In the New Testament Scriptures, St. Paul discusses conscience (syneidesis) asknowledge of moral values and actions themselves. In the Western Church, consciencehas been discussed since the Patristic and Scholastic. This conscience in both eras isdivided into synderesis and conscience. In this Patristic era, St. Jerome thought thatsynderesis was a spark of conscience. Meanwhile, St. Augustine called the conscience(synderesis) a natural tribunal to recognize good and evil.Whereas in the Scholastic era, Peter Lombard only revisited the commentary on thebook of Ezekiel from St. Jerome in the context of discussing the role of the will. St.Thomas Aquinas calls synderesis a natural disposition or habit, while conscience is anact of judgment involving synderesis. St. Thomas Aquinas discusses synderesis andconscience in the mind. This is in contrast to St. Bonaventure associates consciencewith intellect, while synderesis lies with the will. This paper will also discuss therelationship between the discussion of conscience between the figures of the Patristicera and the Scholastic era as mentioned above.
Penciptaan, Kejatuhan Manusia dalam Dosa dan Puncak Sejarah Keselamatan pada Kristus dalam Perspektif Gereja Hermawan, Peter
Felicitas Vol 2 No 2 (2022): MEMULIAKAN ALLAH MELALUI TUBUH
Publisher : Institutum Theologicum Ioannis Mariae Vianney Surabayanum

Show Abstract | Download Original | Original Source | Check in Google Scholar | Full PDF (818.78 KB) | DOI: 10.57079/feli.v2i2.80

Abstract

The Nicene-Constantinople creed very clearly recognizes God the Father as the Creator of this universe. Man was created in the image of God, both male and female. According to Genesis 1:27 God created everything in this world really good and beautiful. Classical Creation Theology says that God created this world from something that did not exist before (creatio ex nihilo). The creation story in Genesis 1 illustrate that God created everything in this world in an orderly and systematic way. However, due to Adam's disobedience to God, humans who were originally created very noble and in the image of God experienced separation. As a result of this original sin, it lost the sanctity and justice of its nature when it was first created. But because of God's mercy, He gave God's only begotten Son, the Word of Truth, to save and redeem mankind from sin through His sacrifice on the cross. In order for humans to obtain that great salvation, humans must have faith in God who has given redemption through His Only Begotten Son, Jesus Christ. The manifestation of this faith is to receive the Sacrament of Baptism.
Kesehakikatan Bapa, Putra, dan Roh Kudus dalam Perspektif St. Athanasius dan Relevansinya dalam Dei Verbum Art. 2-4 Hermawan, Peter
Felicitas Vol 3 No 1 (2023): Teologi Allah Tritunggal dan Antropologi Kristiani
Publisher : Institutum Theologicum Ioannis Mariae Vianney Surabayanum

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.57079/feli.v3i1.102

Abstract

The early church believed that Jesus Christ is the resurrected Son of God and the Savior who is inseparably and incomparably united with the Father. However, faith in the Trinity became problematic when Christianity entered the realm of ancient Greek thought. In the 4th century AD, there were heretics called Arianism and semi-Arianism, Pneumatomachoi. The followers of Arianism did not recognize the Son's relationship with God the Father. The Pneumatomachoi, on the other hand, did not believe in the attribution of the Holy Spirit to God the Father and the Son. St. Athanasius, a member of the Council of Nicene I, sought to defend the inerrancy of God the Father, Son, and Holy Spirit from the dangers of the heretics of Arianism and semi- Arianism. St. Athanasius in the face of Arianism asserted that the Son was not created, but born. Thus, God the Father and the Son are one. Then, confronting Semi-Arianism, St. Athanasius said the Holy Spirit is one with the Father and the Son and is not created. The Holy Spirit comes from the Son. Dei Verbum art.2-4 also states that God the Father, Son, and Holy Spirit are one as taught by St. Athansius.
Sinodalitas Gereja dan Aktualisasinya dalam Sikap dan Kepuasan Berlingkungan Hermawan, Peter
Felicitas Vol 4 No 1 (2024)
Publisher : Institutum Ioannis Mariae Vianney Surabayanum

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.57079/feli.v4i1.121

Abstract

In his address for the ceremony commemorating the 50th anniversary of the institution of the Synod of Bishops, Pope Francis said that synodality is a new way of church life in the third millennium. A synodal Church is formed by the communion of the people of God who are active and engaged in evangelization. Synodality is a manifestation of the Church as a communion of God's people and a pilgrimage of the Church in the world. With Synodality, both clergy and laity are invited to listen to the voice of the Holy Spirit through the sensus fidei, so that they can proclaim the Gospel to the world. Through the three main pillars of the Synodal Church, namely communion, participation, and mission, all the faithful are invited to listen to the Holy Spirit. The synodality of the Church cannot be separated from the parish circles because the parish circles are the foundation of the Church and support the life of the Church in its mission as salt and light. The parish circles are also a form of fellowship of the people of God. In addition, the parish circles from a management perspective are also a form of organization that cannot be separated from attitudes and organizational satisfaction. In the implementation of pastoral care in the parish circles, there are various attitudes and organizational satisfaction issues, such as parish circle administrators who are less proactive, encouraging the parish circle people to be active, disharmony between administrators and people in the parish circles, the tardiness in various parish circle activities, and the lack of young people who are interested in doing activities in the parish circles. With synodality in the parish circles, which is guided by the attitude of listening to each other sensus fidei, problems related to attitudes and organizational satisfaction in the parish circles are able to be resolved.
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