Jurnal Orientasi Baru
Orientasi Baru adalah Jurnal ilmiah yang bertujuan menyampaikan pemikiran-pemikiran kritis yang dapat memberi inspirasi dan arah baru bagi kehidupan Gereja dan masyarakat Indonesia di tengah kemajemukan budaya dan agama dalam diskusi bidang filsafat, teologi ataupun ilmu-ilmu terkait dalam bentuk karya tulis, laporan penelitian dan resensi buku. Jurnal ini diterbitkan oleh Pusat Penelitian Teologi Kontekstual, Fakultas Teologi Universitas Sanata Dharma. Jurnal terbit 2 kali dalam setahun (April dan Oktober).
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<![CDATA[Inter Mirifica: Dalam Semangat Konsili Vatikan II Memahami dan Mengintegrasikan Media Komunikasi Sosial dalam Karya Pastoral Gereja ]]>
<![CDATA[Iswarahadi, Y.I.]]>
<![CDATA[ Jurnal Orientasi Baru VOLUME 22, NOMOR 02, OKTOBER 2013 ]]>
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<![CDATA[This article tells about the role of communication media in the Catholic Church and the Church’s task in evangelization. In this arcticle the writer explains a new spirit of the Second Vatican Council as the background of Inter Mirifica. He clarifies the content of Inter Mirifica and gives some critical notes. Then he elaborates the development of communication media in todays world and how the Church responses to it. In the second part this article the writer shares his experiences to follow up the recommendation of Inter Mirifica and Pope’s letters on communication media by using media to evangelize people. He uses various forms of process of catecheses using media. Finally, the writes motivates the readers to reform the life of the Church, especially through new way of communiation in a new era.]]>
<![CDATA[Doing Theology in Asia: In The Service of Life ]]>
<![CDATA[Budi, Hartono]]>
<![CDATA[ Jurnal Orientasi Baru VOLUME 22, NOMOR 02, OKTOBER 2013 ]]>
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<![CDATA[Bagaimana berteologi di Indonesia dalam konteks keprihatinan bangsa dan Gereja Asia? Apa langkah-langkah refleksi iman yang akan lebih membantu Gereja agar lebih mewujud sebagai “garam dan terang†masyarakat? Daripada mendiskusikan ke-Asia-an atau keilmiahannya secara berlebihan, para uskup Asia (FABC) menegaskan bahwa juga teologi perlu menjadi pelayan kehidupan. Maka pada sidang yang pertama tahun 1970, diusulkan pendekatan dialog jujur khususnya dengan kaum miskin dan masyarakat Asia yang multi-budaya serta multi-agama. Teologi tidak berhenti sebagai ajaran kebijaksanaan dan kerohanian atau pun ilmu, melainkan juga refleksi kritis untuk “melayani kehidupanâ€. Hal ini dapat diwujudkan melalui “lingkaran pastoralâ€: live-in, analisa sosial, kontemplasi dan perencanaan pastoral, yang mengandaikan familiaritas dengan Kabar Gembira dan tradisi kristiani yang membebaskan.]]>
<![CDATA[Rethinking on Parochial Ministries Today ]]>
<![CDATA[Gitowiratmo, St.]]>
<![CDATA[ Jurnal Orientasi Baru VOLUME 22, NOMOR 02, OKTOBER 2013 ]]>
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<![CDATA[Karya pelayanan Gereja tampak paling jelas dalam pelayanan teritorial yang secara tradisional disebut “Parokiâ€. Di banyak Keuskupan di seluruh dunia, pelayanan paroki menjadi karya andalan tetapi sekaligus juga menjadi lembaga pelayanan yang lama kelamaan membeku dalam suatu model pelayanan yang seragam. Paradigma pelayanan parokial yang dihidupi di banyak paroki dan menggantungkan pada satu figur “pastor paroki†menjadikan karya pelayanan itu terasa mandeg. Tulisan ini – yang dilengkapi dengan sharing pengalaman pastoral di Keuskupan Agung Semarang- mengajak pembaca terutama yang sudah berkecimpung dalam karya-karya parokial untuk berfikir ulang sekaligus kreatif demi menjaga agar karya parokial tidak stagnan dan membeku dalam pelayanan yang stereotip. Salah satu ide pokok dalam tulisan ini adalah berpastoral dengan menggunakan data. Data yang dimaksudkan di sini adalah segala macam informasi yang diperlukan oleh petugas pastoral (baik pastor maupun partisipan pastoral lainnya) untuk mengembangkan karya pastoral secara kontekstual. Kontekstualisasi pelayanan yang dimaksud di sini terkait dengan keadan hidup sosial dan budaya orang-orang Asia yakni: isu kemiskinan, kondisi multikultural dan plualitas agama. Dalam konteks semacam itu, sudah saatnya para pelaku pastoral, terutama mereka yang terkait dengan paroki sebagai basis teritorial umat beriman, berpikir lanjut mengenai karya pelayanan pastoralnya.]]>
<![CDATA[Gereja dan Negara: Refleksi atas Tantangan Masyarakat Indonesia dan Pancasila: Suatu Pendekatan Sosiologis ]]>
<![CDATA[Seda, Francisia SSE]]>
<![CDATA[ Jurnal Orientasi Baru VOLUME 22, NOMOR 02, OKTOBER 2013 ]]>
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<![CDATA[Pancasila is basic for the life of the nation and society in Indonesia. The Church as an element in the Indonesian society has a specific contribution in this civic life. This contribution could not be separated from “new relationship†between the elements of society-state-market. This new relationship is coloured by the dynamic of societal life after 1998, the new cultural bond, problems of poverty, environment damage and ongoing development. The Church’s contribution could be enlightement in various levels of societal life, such as, guide for social conduct, network creation, development that respons the people’s need, development of the elements of society that is characterized by multiculturalism to achieve a just, prosper, and peaceful society.]]>
<![CDATA[Nabi dan Mukjizat ]]>
<![CDATA[Kustono, Antonius Hari]]>
<![CDATA[ Jurnal Orientasi Baru VOLUME 22, NOMOR 02, OKTOBER 2013 ]]>
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<![CDATA[Three key terms are used of the prophet: ro’eh, hozeh, nabi. The terms ro’eh and hozeh are translated as “seerâ€, while the most important term is nabi, which is usually translated “prophet.†It means “one who is called to speak.†There is no particular reference to the prophets as “men of miracle†in the Old Testament. However, we have two prophets, Elijah and Elisha, who performed amazing and powerful miracles of the Lord. Within about sixtyfive years after Solomon’s death the nation of Israel had reverted back to such a state of apostasy from God that the prophet Elijah was raised up to witness against them. He was succeeded by Elisha who asked for a double portion of Elijah’s miraculous powers (2 Kings 2:9). Both men prophesied in one of Israel’s greatest times of disloyalty to God. Through their stories and miracles we are reminded to the Hebrew word “dabar†which is sometimes used in reference to the “Divine Word†and also in an active sense as the “Divine Workâ€.]]>
<![CDATA[Manusia, Ilmu Pengetahuan dan Kesadaran Diri ]]>
<![CDATA[Prasetyono, Emanuel]]>
<![CDATA[ Jurnal Orientasi Baru VOLUME 22, NOMOR 02, OKTOBER 2013 ]]>
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<![CDATA[Human consciousness has brought about change and human development. The Enlightenment gave birth to a new generation of men and women who are aware of their human potentials to grow. Human mind is its centre. Yet, later science and technology have been its predominant influence. Modern culture has not been spared from this hegemony. The Enlightenment’s project therefore could be considered a failure particularly for conditioning as well as subjecting human understanding into what it merely empirical. The empirical is viewed as the only measure that counts. Does human being not deserve a more integral and holistic approach and understanding in every stage of its development? Human beings are personal, rational as well as relational. These are constitutive in their nature as they live in a community, in their dignity as a person and in the formation of human culture and civilization.]]>
<![CDATA[Inter Mirifica: Dalam Semangat Konsili Vatikan II Memahami dan Mengintegrasikan Media Komunikasi Sosial dalam Karya Pastoral Gereja ]]>
<![CDATA[Y.I. Iswarahadi]]>
<![CDATA[ Jurnal Orientasi Baru VOLUME 22, NOMOR 02, OKTOBER 2013 ]]>
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<![CDATA[This article tells about the role of communication media in the Catholic Church and the Churchs task in evangelization. In this arcticle the writer explains a new spirit of the Second Vatican Council as the background of Inter Mirifica. He clarifies the content of Inter Mirifica and gives some critical notes. Then he elaborates the development of communication media in todays world and how the Church responses to it. In the second part this article the writer shares his experiences to follow up the recommendation of Inter Mirifica and Popes letters on communication media by using media to evangelize people. He uses various forms of process of catecheses using media. Finally, the writes motivates the readers to reform the life of the Church, especially through new way of communiation in a new era.]]>
<![CDATA[Manusia, Ilmu Pengetahuan dan Kesadaran Diri ]]>
<![CDATA[Emanuel Prasetyono]]>
<![CDATA[ Jurnal Orientasi Baru VOLUME 22, NOMOR 02, OKTOBER 2013 ]]>
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<![CDATA[Human consciousness has brought about change and human development. The Enlightenment gave birth to a new generation of men and women who are aware of their human potentials to grow. Human mind is its centre. Yet, later science and technology have been its predominant influence. Modern culture has not been spared from this hegemony. The Enlightenments project therefore could be considered a failure particularly for conditioning as well as subjecting human understanding into what it merely empirical. The empirical is viewed as the only measure that counts. Does human being not deserve a more integral and holistic approach and understanding in every stage of its development? Human beings are personal, rational as well as relational. These are constitutive in their nature as they live in a community, in their dignity as a person and in the formation of human culture and civilization.]]>
<![CDATA[Nabi dan Mukjizat ]]>
<![CDATA[Antonius Hari Kustono]]>
<![CDATA[ Jurnal Orientasi Baru VOLUME 22, NOMOR 02, OKTOBER 2013 ]]>
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<![CDATA[Three key terms are used of the prophet: roeh, hozeh, nabi. The terms roeh and hozeh are translated as seer, while the most important term is nabi, which is usually translated prophet. It means one who is called to speak. There is no particular reference to the prophets as men of miracle in the Old Testament. However, we have two prophets, Elijah and Elisha, who performed amazing and powerful miracles of the Lord. Within about sixtyfive years after Solomons death the nation of Israel had reverted back to such a state of apostasy from God that the prophet Elijah was raised up to witness against them. He was succeeded by Elisha who asked for a double portion of Elijahs miraculous powers (2 Kings 2:9). Both men prophesied in one of Israels greatest times of disloyalty to God. Through their stories and miracles we are reminded to the Hebrew word dabar which is sometimes used in reference to the Divine Word and also in an active sense as the Divine Work.]]>
<![CDATA[Rethinking on Parochial Ministries Today ]]>
<![CDATA[St. Gitowiratmo]]>
<![CDATA[ Jurnal Orientasi Baru VOLUME 22, NOMOR 02, OKTOBER 2013 ]]>
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<![CDATA[Karya pelayanan Gereja tampak paling jelas dalam pelayanan teritorial yang secara tradisional disebut Paroki. Di banyak Keuskupan di seluruh dunia, pelayanan paroki menjadi karya andalan tetapi sekaligus juga menjadi lembaga pelayanan yang lama kelamaan membeku dalam suatu model pelayanan yang seragam. Paradigma pelayanan parokial yang dihidupi di banyak paroki dan menggantungkan pada satu figur pastor paroki menjadikan karya pelayanan itu terasa mandeg. Tulisan ini yang dilengkapi dengan sharing pengalaman pastoral di Keuskupan Agung Semarang- mengajak pembaca terutama yang sudah berkecimpung dalam karya-karya parokial untuk berfikir ulang sekaligus kreatif demi menjaga agar karya parokial tidak stagnan dan membeku dalam pelayanan yang stereotip. Salah satu ide pokok dalam tulisan ini adalah berpastoral dengan menggunakan data. Data yang dimaksudkan di sini adalah segala macam informasi yang diperlukan oleh petugas pastoral (baik pastor maupun partisipan pastoral lainnya) untuk mengembangkan karya pastoral secara kontekstual. Kontekstualisasi pelayanan yang dimaksud di sini terkait dengan keadan hidup sosial dan budaya orang-orang Asia yakni: isu kemiskinan, kondisi multikultural dan plualitas agama. Dalam konteks semacam itu, sudah saatnya para pelaku pastoral, terutama mereka yang terkait dengan paroki sebagai basis teritorial umat beriman, berpikir lanjut mengenai karya pelayanan pastoralnya.]]>
