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<![CDATA[HARMONI AGUNG DAN EKSISTENSI MANUSIA DALAM NEO-KONGHUCUISME DAN PAUL RICOEUR ]]>
<![CDATA[Selatang, Fabianus]]>
<![CDATA[ SEPAKAT-Jurnal Pastoral Kateketik Vol 4, No 1 (2017): MENGHIDUPI PLURALISME ]]>
Publisher : <![CDATA[STIPAS TAHASAK DANUM PAMBELUM KEUSKUPAN PALANGKARAYA ]]>
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<![CDATA[The purpose of this paper is to find the meeting point of Neo-Confucianphilosophy concept of Great Harmony with the philosophy of Paul Ricoeurabout human existence. The notion of Great Harmony in the Neo-Kunghucuismphilosophy will be explored in the thinking of Chou Tun-I, Cheng and ChuHsi philosophers. These three philosophers initiated the concept of GreatHarmony by displaying different characteristics and characteristics. Thoughthey are different, , the direction of the three talks leads the reader to discoverthe meaning and meaning of human existence which Paul Recoeur referredto as a hermeneutic creature. In an attempt to elaborate the idea of GreatHarmony and human existence, the author uses the hermeneutic method. Theconclusion is that human existence has a double meaning (plural) and notsingular. This is where the importance of language hermeneutics to interprethuman existence, especially in relation to God as the Supreme Reality.]]>
<![CDATA[Memaknai Doa Bersama dalam Komunitas sebagai Dasar Pelayanan Pastoral oleh Pengasuh bagi Kaum Disabilitas ]]>
<![CDATA[Fabianus Selatang]]>;
<![CDATA[Melfiani Merlin]]>;
<![CDATA[Witria Wanda]]>;
<![CDATA[Theresia Mando Tato]]>
<![CDATA[ Jurnal Penelitian Pendidikan Agama Katolik Vol 2 No 1 (2022): Jurnal Penelitian Pendidikan Agama Katolik Edisi Maret 2022 ]]>
Publisher : <![CDATA[Perkumpulan Perguruan Tinggi Agama Katolik Indonesia ]]>
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DOI: 10.52110/jppak.v2i1.44
<![CDATA[Surviving and gathering healthily every day, living in communion, eating together, and praising God (Acts 2:41-47) is the way of life of the Early Church. What we want to highlight in this article is a common prayer in the community and how it animates caregivers in all parenting patterns to children/people with special needs. Prayer and community life are typical of Catholics, especially caregivers of the community of ALMA. The aim of the study is to explore the influence of shared prayer in caregiver communities on pastoral care for children/people with special needs. The method used is quantitative inferensial. Quantitative approach used as a step to prove the relationship between variables. Free variables are the common prayers in society, while bound variables are the caregiver services. The population is all caregivers / nurses of children with special needs in Komplek Dieng No. 40, Malang (30 children). Sampling technique used is non probability sampling technique, meaning the entire population was sampled for the study. SPSS version 16 software is used by authors to process data and see the influence between two variables. The level is significant at 5%. The results obtained: 1) The r-table value of 30 samples for free and bound variables is 0.361; 2) free variable reliability test results 0.797>0.6 Cronbach alpa value; while the variable is bound to 0.672; 3) The r-calculated value is v-free and v-bound 0.138931> r-table 0.361. So, H0 was rejected and H1 accepted. As such, there is a positive and significant relationship between shared prayer in the community and caregiver services; 4) Based on a simple linear regression analysis, the constant value of the non-standard coefficient is 32.188, while the regression coefficient value is 0.073. In conclusion, prayer together in the community has a positive effect on caregiver services in the community.]]>
<![CDATA[MEMBINGKAI RELASI ORANG HIDUP DAN MATI MELALUI TRADISI LISAN UPACARA TEING HANG ]]>
<![CDATA[Fabianus Selatang]]>
<![CDATA[ Studi Budaya Nusantara Vol 4, No 1 (2020) ]]>
Publisher : <![CDATA[Studi Budaya Nusantara ]]>
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<![CDATA[AbstrakPraktik upacara teing hang kepada leluhur atau orang meninggal sudah membudaya dalam masyarakat Manggarai. Meskipun praktik upacara ini sudah membudaya, tetapi masih menyisahkan banyak persoalan. Pertanyaan yang seringkali muncul adalah apakah ini bentuk sinkretisme? Apakah ini penghayatan iman yang dualistis? Apakah ini tidak bertentangan dengan isi dan inti iman Kristiani? Apakah ini bentuk penyembahan berhala? Beragam pertanyaan ini mendorong penulis untuk menelisik kedalaman makna dan pesan di balik upacara teing hang. Penelitian ini bertujuan untuk melihat relasi orang hidup dan mati dalam bingkai tradisi lisan upacara teing hang. Secara konseptual, gagasan relasi yang dimaksudkan di sini didasarkan pada konsep kelahiran. Dalam bingkai konsep kelahiran ini, kemudian orang Manggarai membangun pola relasi dengan leluhur atau orang yang sudah meninggal. Penelitian ini menggunakan metode kualitatif. Teknik analisa data menggunakan analisa struktur dan semiotika. Data diperoleh dari tokoh adat di desa N Kecamatan Macang Pacar, Kabupaten Manggarai Barat. Hasil penelitian ini menunjukkan bahwa praktik upacara teing hang kepada leluhur atau orang yang sudah meninggal bukanlah bentuk sinkretisme atau penyembahan berhala. Praktik upacara teing hang sesungguhnya sarana pewartaan iman yang kontekstual. Dengan adanya upacara teing hang, Gereja menyadarkan umatnya (masyarakat Manggarai) akan dunia yang bersifat adikodrati yang tidak tuntas dijelaskan oleh akal budi. Dengan demikian, upacara teing hang memberikan pemaknaan baru terhadap pengungkapan iman yang ditandai dengan bahasa-bahasa simbolik. AbstractThe teing hang, a traditional ceremony in honour to the ancestors or the deceased is deeply rooted within the culture of the Manggarai society. Although this ritual is part of the local culture it still has many unresolved issues. The questions that often arise are: is teing hang a religious syncretism? Is it a dualistic faith practice? Does this not contradict to the content and the essence of Christian faith? Is this a form of idolatry? These questions encourage writers to explore the depth of the significance and the message of the teing hang ceremony. This study aims to explore the relationship between the living and the dead based on the oral tradition of the teing hang ceremony. Conceptually, the idea of the relationship meant here is based on the concept of birth. In the frame of the birth concept, the Manggarai has built a pattern of relationship with the ancestors or deceased people. This research is carried out through the use of qualitative methods. The data is analysed through structural and semiotic studies. The data is taken from a traditional figure in village N Sub-district Macang Pacar, West Manggarai regency. The results of this study show that the practice of the teing hang ceremony in honour to the ancestors or deceased people is not a form of syncretism or idolatry. This is actually a way of proclaiming faith. The Church wants to say to the Manggarai society that by the teing hang ceremony there is a supranatual power that isn’t enough explained by reason completely. The Church wishes to show to its believers that the message of the teing hang ceremony is far beyond what is visible to the human eyes. It is a spirituality rich ceremony that envelopes supernatural realities. Thus, the teing hang ceremony provides a new means of expressing faith through symbolic languages.]]>
<![CDATA[PAROKI: MENGHADAPI PERSIMPANGAN BARU ]]>
<![CDATA[Fabianus Selatang]]>
<![CDATA[ Atma Reksa : Jurnal Pastoral dan Kateketik Vol 2, No 2 (2017): KERJA SAMA IMAM DAN AWAM DALAM MEMBANGUN TATA DUNIA ]]>
Publisher : <![CDATA[Sekolah Tinggi Pastoral Atma Reksa Ende, Jalan Gatot Subroto, KM 3. Tlp./Fax (0381) 250012 ]]>
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DOI: 10.53949/ar.v2i2.49
<![CDATA[Tujuan tulisan ini ialah untuk melihat konsep Paroki, kaum awam, pelayanan dalam paroki, persoalan-persoalan serta tantangan-tantangan yang dihadapi oleh Paroki sebelum Konsili Vatika II sampai sekarang. Kemudian, bagaimana kita menghidupi Paroki dan saran-saran pastoral kontekstual yang diperlukan zaman sekarang. Metode yang dipakai oleh penulis adalah studi literer atau kepustakaan dengan menggunakan pendekatan kualitatif. Dari sumber yang ada, penulis mendeskripkan secara tekstual mengenai paroki dalam menghadapi persimpangan baru. Setelah penulis menggali, meneliti dan merumuskan dari berbagai sumber, maka ada beberapa temuan penting. Pertama, Gereja adalah umat Allah. Konsep ini membawa pengaruh positif yang besar terhadap umat Katolik terutama dalam kaitan dengan panggilan untuk menjadi pelayan. Hidup matinya sebuah Paroki bukan semata-mata di tangan pastor Paroki, tetapi ada di tangan semua umat yang dibaptis. Kedua, semua orang dipanggil pada tugas yang sama yakni melanjutkan karya penebusan Kristus dan menguduskan dunia. Panggilan ini berkat rahmat Sakramen Pembaptisan. Ketiga, Gereja dan karya-karyanya mesti terbuka terhadap perubahan dan perkembangan serta tuntutan dunia. Gereja dihadapkan pada persimpangan baru dengan segala tuntutan dunia yang termanifestasir dalam kerinduan umat. Di sinilah diperlukan sebuah pola pendekatan dan pendampingan yang bijaksana agar tidak ada yang diabaikan dan yang lain merasa diperhatikan. Oleh karena itu, saran-saran pastoral tetap terbuka terhadap situasi dan kebutuhan sebuah medan pastoral paroki.]]>
<![CDATA[Pendidikan yang Berkeadilan: Menakar Mutu Pembelajaran Berbasis Teknologi di Masa Pandemi Covid-19 ]]>
<![CDATA[Fabianus Selatang]]>;
<![CDATA[Adison Adrianus Sihombing]]>
<![CDATA[ ISJN Journal Vol 3 No 2 (2021): Volume 3 Issue 2, 2021 ]]>
Publisher : <![CDATA[Indonesia Social Justice Network (ISJN) ]]>
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DOI: 10.38026/journalhsj.v0i0.59
<![CDATA[One of the fundamental problems that undermine education during the pandemic Covid-19 is quality educational services that are accessible to all students. Quality education services relating to issues of ownership and control technology. The use of digital technology with accessibility, connectivity, and flexibility is often seen as a learning solution during a pandemic. This perception is mistaken when used for understanding reality. Educational services limitation and lack of understanding in learning application/platform is a problem that is still concerning for teachers, students, and parents. This has an impact on the formulation of problem-solving action plans that are faced during a pandemic. This paper aims to show the other side of those perceptions that can be perceived as an opportunity and also a challenge. The method used in this research is the qualitative method with a descriptive approach. The type of research is library research. The author collected relevant library data. Data was collected in form of both national and international journal articles reviewing education and the impact of a pandemic on the education system. Collected data were analyzed using restatement, description, and interpretation stages. The result of this research shows that learning difficulties tend to be caused by the lack of technology-based learning essence. This result also takes effect on mindset-changing attitude, paradigm, and viewpoint towards learning reality during Covid-19 pandemics. Finally, learning during the Covid-19 pandemic reflects two things: First, learning practices must be relevant, futuristic, responsive to the context of the times. Second, socio-cultural transformation becomes a precondition for a system change in the learning process so that education takes root and becomes a new tradition that applies in society and becomes best practices.With this understanding, not only pandemic reality can be contextually well-understood but also problem-solving actions can be formulated precisely.]]>
<![CDATA[BUDAYA LOKAL : MODAL HIDUP BERAGAMA DAN BERMASYARAKAT ]]>
<![CDATA[Fabianus Selatang]]>;
<![CDATA[Yuliana Eni Yuliati]]>;
<![CDATA[Maria Vianti Desa]]>;
<![CDATA[Maria Dara Sintani]]>
<![CDATA[ Lumen: Jurnal Pendidikan Agama Katekese dan Pastoral Vol. 1 No. 2 (2022): Desember : Jurnal Pendidikan Agama Katekese dan Pastoral ]]>
Publisher : <![CDATA[Publisher STPKat ]]>
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DOI: 10.55606/lumen.v1i2.42
<![CDATA[Diversity in culture, ethnicity, language is not only a wealth or treasure in living together, but can also threaten unity, harmony and harmony. Conflicts between cultures, ethnicities and languages often occur in social life. This had a negative impact not only on inter-ethnic life, but also on religious life. The purpose of this research is to examine the threat aspects of cultural diversity, as an opportunity to build and strengthen a sense of brotherhood, love for one another and uphold mutual respect and respect for differences as a capital of religious and social life by students of SMAK Bhakti Luhur Malang. The method used by researchers is a qualitative method. Researchers use a descriptive approach. Data sources are students of grades 1, II and III. The researcher chose 3 students as representatives of the population. In addition, data was also taken from teachers and school principals. The technique of determining informants uses purposive sampling technique. Researchers also refer to research results that have been published in national journals in order to map the novelty of this research. The data collection technique is an open interview. The instrument used by the researcher is a list of questions. The analysis technique goes through three stages namely reduction, display and data verification. The author concludes that tensions and conflicts are caused by low understanding and awareness in responding to differences in ethnicity, language and culture. Development of local culture in schools as a constructive step in developing religious values. Therefore, it is necessary to revive local cultural values as a living laboratory for students so that they can be used as a basis for developing an attitude of religious moderation in the wider community.]]>
<![CDATA[Kontekstualisasi Teologis Sakramen Tobat dalam Tradisi Sob Lor pada Masyarakat Kei Provinsi Maluku ]]>
<![CDATA[Bernard Antonius Rahawarin]]>;
<![CDATA[Fabianus Selatang]]>;
<![CDATA[Ignasius S.S. Refo]]>
<![CDATA[ Jurnal SMART (Studi Masyarakat, Religi, dan Tradisi) Vol 7, No 01 (2021): Jurnal SMaRT Studi Masyarakat, Religi dan Tradisi ]]>
Publisher : <![CDATA[Balai Penelitian dan Pengembangan Agama Semarang ]]>
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DOI: 10.18784/smart.v7i01.1246
<![CDATA[Contextualization of theology is no longer optional but is the essence of theology itself. One of the contextualization spaces is the cultural tradition of the community. In the Kei community in Maluku Province, various traditions contain theological elements that form theological contextualization. This study aims to find the theological aspects of the Sacrament of Penance in a Kei cultural practice known as Sob Lor. The method used in this study is a qualitative-descriptive method with a semiotic approach. The data described were collected through literature review and in-depth interviews at Kei. This study succeeded in finding a meeting point between the sacrament of penance and the Sob Lor tradition in the Kei community. The sacrament of penance aims to improve the sinner's relationship with the Church due to sin. At the same time, the Sob Lor tradition or village cleansing rite is primarily a cleansing due to violations of customary law. This study found four theological elements of the Sacrament of Penance contained in the Sob Lor ritual: Allah, Sin, the conditions of forgiveness, and the results of participation in the rite. These four things meet each other between the theological concept of the sacrament of penance with the Sob Lor tradition. Thus, the meeting point of the Catholic faith tradition and the Kei culture can be material to deepen and increase the Catholic faith. ]]>
<![CDATA[Spiritualitas Pelayanan dalam Model Kepemimpinan Pastoral Romo Janssen, CM ]]>
<![CDATA[Fabianus Selatang]]>;
<![CDATA[Tomas Lastari Hatmoko]]>;
<![CDATA[Gregorius Kukuh Nugroho]]>
<![CDATA[ Jurnal Penelitian Pendidikan Agama Katolik Vol 3 No 1 (2023): Jurnal Penelitian Pendidikan Agama Katolik Edisi Maret 2023 ]]>
Publisher : <![CDATA[Perkumpulan Perguruan Tinggi Agama Katolik Indonesia ]]>
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DOI: 10.52110/jppak.v3i1.57
<![CDATA[Spirituality concerns two things: what one does and what one believes others should do. The first part relates to the act of object, and the second relates to the subject of service. This paper aims to describe the spirituality of service in the pastoral leadership model of Fr. Janssen, CM. The method of research used is qualitative, while the method of data gathering is through focus group discussion, interviews, and documentary studies. Focus groups are seen as an appropriate method because discourse and 'shared opinion' will make the validity of the results of this research more secure. Focus groups and shared opinions utilize the perceptions, experiences, and profound relationship between the sources and Fr. Janssen, CM. The researcher interviewed five key informants. Meanwhile, the documentary study deals with documents that support the interview data. Saldaña's coding method is utilized in data analysis. The data will be processed based on six coding steps. The results of this study show that the spirituality of the ministry of Fr. Janssen, CM is reflected in the transformational leadership model. Transformational leadership gives birth to beliefs that are the basis for pastoral ministry. The leadership model of Fr. Janssen, CM's is a set of values. These values are revealed in service and manifested in a definite way of life. This research significantly contributes to the science of ecclesiology in Indonesia and pastoral leadership in general.]]>
<![CDATA[Pelatihan Pendampingan Pastoral Usia Lanjut Bagi Asisten Imam di Paroki Santo Yohanes Pemandi Keuskupan Malang ]]>
<![CDATA[Yohanes Subasno]]>;
<![CDATA[Rosalia Wiwin]]>;
<![CDATA[Fabianus Selatang]]>;
<![CDATA[Martinus Irwan Yulius]]>
<![CDATA[ Abdimas Universal Vol. 6 No. 1 (2024): April ]]>
Publisher : <![CDATA[Lembaga Penelitian dan Pengabdian kepada Masyarakat Universitas Balikpapan (LPPM UNIBA) ]]>
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DOI: 10.36277/abdimasuniversal.v6i1.369
<![CDATA[Elderly Catholics in Santo Yohanes Pemandi Parish of Malang Diocese are no longer able to celebrate Weekly Mass in church due to their physical limitations. As lay people, the elderly have the right to receive pastoral guidance to confirm their faith in their old age. The number of priest is only one person and serves more than 1500 parishioners, it is not possible for priest to provide pastoral guidance to one elderly person by one. Assistant priest is appointed by the Bishop of Malang Diocese to assist priestly duties in the Parish. Assistant priests have limited knowledge and skills to provide pastoral care to the elderly. A model of pastoral assistance and training is needed for them to be able to assist the priest's duties in pastoral guidance for the elderly. The pastoral guidance model is developed and assessed by competent validators. The training was conducted five times, each lasting 90 minutes on the Sunday after mass. The training model pattern includes material delivery, question and answer, discussion, conclusions, and role playing. Testimonials from assistant priests stated that the training they participated in enabled them to carry out pastoral guidance for elderly Catholics in their work areas.]]>
<![CDATA[UPACARA TEING HANG KEPADA LELUHUR DALAM BUDAYA MANGGARARAI: (Tinjauan Antropologis-Teologis) ]]>
<![CDATA[Selatang, Fabianus]]>
<![CDATA[ IN VERITATE LUX Vol 1 No 1 (2018): IN VERITATE LUX: Jurnal Ilmu Kateketik Pastoral Teologi, Pendidikan, Antropologi, ]]>
Publisher : <![CDATA[STP St. Bonaventura Medan ]]>
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DOI: 10.63037/ivl.v1i1.80
<![CDATA[This research aims to reveal the theological meaning of the "teing hang" ritual for ancestors in Manggarai culture. Using descriptive qualitative methods and an anthropological-theological approach, the author analyzes the structural aspects of the ceremonial text. The results of structural and textual analysis show that the text of the "teing hang" ceremony contains deep theology, every word spoken has theological meaning. Through this ceremony, the speaker invites the Manggarai people to understand the theology of death with symbolic meaning. The author uses an anthropological approach to understand the essence of the ceremony through knowledge of the Manggarai people's personalities. In general, research concludes that the "teing hang" ceremony is not a form of idolatry, dualism, or syncretism. This ceremony raised Manggarai people's awareness of life after death and that the relationship between the living (Musafir Church) and the dead (Jaya Church and Suffering Church) does not end with death. Dead people are considered intermediaries for prayers to Allah because of their superhuman status, but their role cannot be equated with that of a welfare.]]>
