Articles
<![CDATA[Tradisi Massuru’ dan Pertobatan Dalam Injil Sinoptik ]]>
<![CDATA[Rumbi, Frans Paillin]]>
<![CDATA[ BIA Vol 1, No 1 (2018): Juni ]]>
Publisher : <![CDATA[Sekolah Tinggi Agama Kristen Negeri Toraja ]]>
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DOI: 10.34307/b.v1i1.17
<![CDATA[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. ]]>
<![CDATA[Politik Identitas Etnis Toraja sebagai Masalah Teologis: Kasus di Kabupaten Kolaka, Sulawesi Tenggara ]]>
<![CDATA[Rumbi, Frans Paillin]]>
<![CDATA[ KURIOS (Jurnal Teologi dan Pendidikan Agama Kristen) Vol 5, No 2 (2019): Oktober 2019 ]]>
Publisher : <![CDATA[Sekolah Tinggi Teologi Pelita Bangsa, Jakarta ]]>
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DOI: 10.30995/kur.v5i2.104
<![CDATA[The issue to be examined is identity politics by Torajanese in Kolaka Regency and how to highlight it in terms of Christian political theology. To obtain the data, the writer uses a grounded theory type of qualitative research method. From the results of the research, it appears that identity politics is used to: First, to cultivate compassion or solidarity. Second, realizing the interests of certain elements in the realm of practical politics, especially related to the position in the system of government. Those research show that there is a gap in vision among the community, this situation also triggered internal conflicts between them. The problem needs to be addressed immediately, specifically the author highlights it from the perspective of political theology. Conflict can be overcome if the conflicting parties hold a dialogue to prioritize life values such as love, justice and peace. Abstrak Masalah yang hendak dikaji dalam artikel ini ialah politik identitas orang Toraja di Kabupaten Kolaka dan bagaimana menyorotinya dari segi teologi politik Kristen. Untuk memeroleh data, maka penulis menggunakan metode penelitian kualitatif jenis grounded theory. Dari hasil penelitian, tampak bahwa politik identitas digunakan untuk: Pertama, membudayakan belarasa atau solidaritas. Kedua, mewujudkan kepentingan oknum tertentu pada ranah politik praktis terutama terkait dengan kedudukan dalam sistem pemerintahan. Kedua temuan memperlihatkan adanya kesenjangan visi dalam komunitas, situasi itu turut memicu konflik internal di antara mereka. Masalah tersebut perlu segera diatasi, secara khusus penulis menyorotinya dari perspektif teologi politik. Konflik dapat diatasi jika pihak-pihak yang bertikai mengadakan dialog mengutamakan nilai-nilai kehidupan seperti kasih, keadilan, dan damai sejahtera.]]>
<![CDATA[PENDAMPINGAN PENULISAN KARYA ILMIAH MELALUI PERKUMPULAN PENULIS INSTITUT AGAMA KRISTEN NEGERI (IAKN) TORAJA ]]>
<![CDATA[Rumbi, Frans Paillin]]>;
<![CDATA[Susanta, Yohanes Krismantyo]]>;
<![CDATA[Panuntun, Daniel Fajar]]>
<![CDATA[ JURNAL WIDYA LAKSANA Vol 10, No 1 (2021) ]]>
Publisher : <![CDATA[Universitas Pendidikan Ganesha ]]>
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DOI: 10.23887/jwl.v10i1.24370
<![CDATA[AbstrakBudaya menulis karya ilmiah di Indonesia memiliki tren yang positif.  Pada Tahun 2018, Indonesia menempati urutan ke-2 negara di ASEAN yang memiliki jumlah publikasi terindeks scopus. Publikasi karya ilmiah ini menentukan kualitas akademisi dalam mengembangkan ilmunya. Berdasarkan tren ini IAKN Toraja perlu secara aktif untuk mengambil bagian dalam meningkatkan publikasi karya ilmiah nasional.Tujuan dari pengabdian ini adalah untuk meningkatkan publikasi karya ilmiah IAKN Toraja. Metode pengabdian dengan menggunakan pembelajaran aktif, kreatif, dan inovatif dengan prinsip kolaborasi antara dosen dan mahasiswa dalam menulis karya ilmiah. Hasil dari pengabdian ini adalah abstrak naskah penelitian yang siap diteruskan untuk menjadi artikel ilmiah. Artikel ilmiah yang sudah selesai dilakukan proses submisi ke open journal system  yang tersebar di seluruh Indonesia. Kata kunci: Karya Ilmiah, Penulisan, IAKN Toraja, AbstractCultural write scientific articles in Indonesia have a positive trend. In 2018, Indonesia ranked the second country in ASEAN, which has some Scopus indexed publications. The publication of this scientific work determines the quality of academics in developing their knowledge. Based on this trend, IAKN Toraja needs to actively take part in increasing the publication of national scientific works. This dedication aims to increase the publication of scientific works of IAKN Toraja. The dedication method uses active, creative, and innovative learning with the principle of collaboration between lecturers and students in writing scientific papers. The results of this dedication are abstracts of research texts that are ready to be forwarded to become scientific articles. Scientific articles that have been completed then submitted to the open journal system throughout Indonesia Keywords : Scientific Article, Writing, IAKN Toraja.]]>
<![CDATA[Babak Akhir Penderitaan, Dosa dan Teodice dalam Epilog Kitab Ayub 42:7-17 ]]>
<![CDATA[Rumbi, Frans Paillin]]>
<![CDATA[ Veritas Lux Mea (Jurnal Teologi dan Pendidikan Kristen) Vol 1, No 2 (2019): Agustus ]]>
Publisher : <![CDATA[Sekolah Tinggi Teologi Kanaan Nusantara ]]>
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DOI: 10.59177/veritas.v1i2.43
<![CDATA[Does sin cause suffering? Why do the righteous suffer? That is the general picture of the book of Job. To answer this problem, the author wants to examine the epilogue section of the book of Job (42: 7-17). The interpretation method used in this paper is the narrative approach. In the epilogue of the book of Job, it appears that God restored Job's suffering, forgiven his mistakes and also forgave friends who had acted as if defending God. Some of the findings of this study include: (1) Suffering is not always a punishment from God. (2) God sided with and defended those who suffered. (3) Pastoral assistance becomes bland if the victims are placed on the guilty side, without trying to get them out of life's difficulties. (4) God uses those who suffer to ask forgiveness for those who feel themselves as righteous people. Apakah dosa mengakibatkan penderitaan? Mengapa orang benar menderita? Itulah gambaran umum dari kitab Ayub. Untuk menjawab persoalan tersebut, maka penulis hendak mengkaji bagian epilog kitab Ayub (42:7-17). Adapun metode penafsiran yang digunakan adalah pendekatan naratif. Pada epilog tampak bahwa Allah memulihkan penderitaan Ayub, mengampuni kesalahannya dan juga mengampuni para sahabat yang telah bertindak seolah-oleh membela Allah. Beberapa temuan penelitian ini antara lain: (1) Tidak selamanya penderitaan merupakan hukuman dari Allah. (2) Allah berpihak dan membela orang yang menderita. (3) Pendampingan pastoral menjadi hambar kalau para korban ditempatkan pada pihak yang bersalah, tanpa usaha membawa mereka keluar dari kesulitan hidup. (4) Allah menggunakan mereka yang menderita untuk meminta pengampunan bagi orang yang merasa benar.]]>
<![CDATA[Peran Gereja dalam Memberdayakan Penyandang Disabilitas di Gereja Toraja Jemaat Kaero ]]>
<![CDATA[Devi Devi]]>;
<![CDATA[Ivan Ivan]]>;
<![CDATA[Frans Paillin Rumbi]]>
<![CDATA[ KINAA: Jurnal Kepemimpinan Kristen dan Pemberdayaan Jemaat Vol. 2 No. 1 (2021): Kinaa: Jurnal Kepemimpinan Kristen dan Pemberdayaan Jemaat. Vol 2, No 1, Juni 2 ]]>
Publisher : <![CDATA[IAKN TORAJA ]]>
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DOI: 10.34307/kinaa.v2i1.26
<![CDATA[Abstract : This paper explains congregation understanding about people with disabilities and how the church empowers them. This paper using a qualitative method with the inductive approach—data sources from literature research, observations, and interviews. The findings of this research are people with disabilities were very difficult to accept the situation. However, the people with disabilities can rise and think positively after getting mentoring from church. Chruch assembly to organize service programs like material help and pastoral care, and then empowers. Now, people with disabilities will be getting self-sufficient and participate in serving the church. Keywords: service, church, empowerment, and disability Abstrak : Tulisan ini bermaksud menjelaskan pemahaman jemat tentang penyandang disabilitas serta bagaimana gereja memberdayakan para penyandang disabilitas. Data-data dikumpulkan melalui studi kepustakan, observasi dan wawancara. Hasil penelitian ini menemukan bahwa penyandang disabilitas awalnya sulit untuk menerima keadaannya. Akan tetapi mereka dapat bangkit dan berpikir positif karena mendapat pendampingan dari gereja. Majelis gereja menggiatkan program diakonia baik berupa bantuan materi, pendampingan pastoral dan pemberdayaan. Kini penyandang disabilitas mulai menjadi pribadi yang mandiri dan terlibat aktif dalam pelayanan. Kata kunci: Diakonia, Gereja, Pemberdayaan dan Penyandang Disabilitas]]>
<![CDATA[Nilai Budaya dari Ritual Perkawinan Massarak sebagai Materi Pendidikan Keluarga Kristen di Mamasa ]]>
<![CDATA[Masdariani Sidu]]>;
<![CDATA[Frans Paillin Rumbi]]>
<![CDATA[ Didache: Journal of Christian Education Vol 2, No 1 (2021): Juni 2021 ]]>
Publisher : <![CDATA[Sekolah Tinggi Teologi Simpson Ungaran ]]>
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DOI: 10.46445/djce.v2i1.383
<![CDATA[Generally, Christian education focuses on biblical preaching and church tradition. This method is correct, but it doesn't close the way for other approaches. Christian education can use different strategies to teach the Christian faith. This research focuses on the massarak marriage ritual. The researcher wants to find the cultural values contained in it. The focus of this research is the Mamasa people who live in the Nosu District, Kabupaten Mamasa. Furthermore, the researcher wants to see it from the aspect of Christian education. The authors used qualitative methods to answer the research objectives, namely data collected from observations and interviews, then the data were presented descriptively. The results showed positive values in massarak rituals, namely respect, independence, love, and solidarity. These values can be used in Christian education, of course, in dialogue with the Christian faith. ]]>
<![CDATA[Manajemen Konflik Dalam Gereja Mula-Mula: Tafsir Kisah Para Rasul 2:41-47 ]]>
<![CDATA[Frans Paillin Rumbi]]>
<![CDATA[ Evangelikal: Jurnal Teologi Injili dan Pembinaan Warga Jemaat Vol 3, No 1 (2019): Januari ]]>
Publisher : <![CDATA[Sekolah Tinggi Teologi Simpson ]]>
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DOI: 10.46445/ejti.v3i1.114
<![CDATA[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.]]>
<![CDATA[Quo Vadis Interfaith Relations after 2016 Constitutional Court Decision ]]>
<![CDATA[Frans Paillin Rumbi]]>
<![CDATA[ Conference Series Vol. 2 No. 1 (2020): International Conference on Christian and Inter Religious Studies ]]>
Publisher : <![CDATA[ADI Publisher ]]>
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<![CDATA[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.]]>
<![CDATA[Rekonsiliasi dan Pengampunan: Memori Kolektif Umat Kristen terhadap Peristiwa Darul Islam/Tentara Islam Indonesia di Seko Lemo Tahun 1951-1965 ]]>
<![CDATA[Rumbi, Frans Paillin]]>;
<![CDATA[Sulle, Yosef]]>
<![CDATA[ Indonesian Journal of Theology Vol 12 No 2 (2024): Edisi Reguler ]]>
Publisher : <![CDATA[Asosiasi Teolog Indonesia ]]>
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DOI: 10.46567/ijt.v12i2.467
<![CDATA[The Darul Islam/Indonesian Islamic Army (DI/TII) rebellion in South Sulawesi (1951-1965) left scars in the collective memory of the predominantly Christian region of Seko Lemo. This study examines how these traumatic memories have shaped local reconciliation processes. Taking a phenomenological approach, we conducted interviews with first- and second-generation survivors to understand the dynamics of Christian-Muslim reconciliation over time. We find that reconciliation emerged organically as displaced communities returned from voluntary refuge, developing through familial bonds, intermarriage, and perpetrator confessions and accounts. While Christians have extended forgiveness based on values like praying for one’s adversaries, the process remains predominantly interpersonal and social in nature. This study therefore posits the theological importance of divine forgiveness—understood as God’s grace extended to flawed humanity—as a fundamental framework for sustained processes of deeper reconciliation that foster collective healing and community restoration.]]>
<![CDATA[Filosofi Cinta Dalam Perkawinan Beda Agama Sebagai Landasan Untuk Mencegah Disharmoni di Sillanan, Tana Toraja ]]>
<![CDATA[Rumbi, Frans Paillin]]>;
<![CDATA[Parubak, Dewinda]]>;
<![CDATA[Mengkala, Dian Labo]]>
<![CDATA[ PUSAKA Vol 12 No 2 (2024): Pusaka Jurnal Khazanah Keagamaan ]]>
Publisher : <![CDATA[Balai Penelitian dan Pengembangan Agama Makassar ]]>
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DOI: 10.31969/pusaka.v12i2.1483
<![CDATA[Penelitian ini mengkaji cara keluarga yang menjalani perkawinan beda agama memaknai cinta di Lembang (Desa) Sillanan, Kabupaten Tana Toraja. Pasangan beda agama, sejak awal menyadari adanya perbedaan fundamental terkait dengan keyakinannya. Namun perbedaan tidak menghalangi mereka untuk membina rumah tangga yang harmonis. Penelitian ini menggunakan pendekatan model transendental dengan jenis penelitian kualitatif. Pengumpulan data dilakukan dengan studi pustaka dan wawancara kepada keluarga yang berbeda agama. Berdasarkan hasil penelitian nampak bahwa mereka sangat menghargai perbedaan keyakinan. Mereka tidak memaksa pasangannya untuk mengkonversi agama. Dengan rasa cinta mereka bersikap inklusif atau toleran dan mau mendengarkan satu sama lain. Dapat dikatakan itu adalah dialog kehidupan. Filosofi cinta dari keluarga agama, diharapkan akan menjadi contoh membina kehidupan harmonis pada masyarakat yang multikultur. This research studies how families with different beliefs in Lembang (Village) Sillanan, Tana Toraja Regency interprets love. This research explains Since the beginning of their marriage, they were aware of fundamental differences regarding their beliefs, but this did not become an obstacle to creating a harmonious family life. This research uses a transcendental model approach from Stephen B. Bevans with a qualitative research type. We collected data through a literature study and interviews with families of different religions. Based on the research results, it appears that they appreciate their differences in belief. They do not want to force their partners to convert their religion. With love, they are inclusive or tolerant and listen to each other. It could be said that this is the dialogue of life. It is hoped that the philosophy of love interpreted in families of different religions can become an example of building harmonious relationships in a multicultural society.]]>
