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[UNIVERSALISM ASPECT OF DOUBLE DELEGATION IN LUKE 7:1-10 ]]>
<![CDATA[Galih Arga WA, Antonius]]>
<![CDATA[ Jurnal Orientasi Baru VOLUME 26, NOMOR 02, OKTOBER 2017 ]]>
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<![CDATA[Dua wakil utusan dari Kornelius, para tua Yahudi dan sahabat-sahabatnya, dalam mukjijat penyembuhan (Lukas 7: 1-10) mempunyai fungsi khusus dalam tema univeralitas injil Lukas. Penginjil menggambarkan bahwa Yesus tidak pernah bertemu dengan Kornelius, Perwira Roma, tetapi Ia berjumpa dengan utusannya. Kisah tersebut menunjukkan kalau misi pada orang non-Yahudi belum datang waktunya pada masa Yesus karena misi tersebut akan mencapai klimaks saat pembaptisan Kornelius (Kis 10). Dua utusan Kornelius juga menunjukkan kerendahan hati sang perwira dan keyakinannya akan kuasa firman Yesus untuk menyembuhkan. Meskipun seorang Romawi, Kornelius adalah seorang takut akan Allah dan tertarik pada agama Yahudi. Makalah ini menganalisa teks Kitab Suci dengan memakai pendekatan ilmu sosial yang berfokus pada aspek sosilogis dan budaya Mediterania pada abad pertama. Analisa berfokus untuk mempelajari budaya Yahudi dan non Yahudi sebagai dua kelompok penting dalam komunitas Lukas. Tulisan ini berusaha memberi wawasan tentang nilai universalisme dan kesetaraan dalam Kristus antar kelompok Yahudi dan non-Yahudi.]]>
<![CDATA[MENCINTAI BUMI SEBAGAI RUMAH BERSAMA SELURUH CIPTAAN BERDASARKAN PEMIKIRAN PARA BAPA GEREJA ]]>
<![CDATA[Widodo, Agus]]>
<![CDATA[ Jurnal Orientasi Baru VOLUME 26, NOMOR 02, OKTOBER 2017 ]]>
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<![CDATA[This research aims to seek inspiration and relevance of the thought of the Fathers of the Church to answer our current ecological problems. The method used is to focus on discovering the writings of Church Fathers that convey the universe in relation to God and human being. Then, some key ideas on ecology will be drawn. In conclusion, based on this research, the Fathers of the Church have a highly positive and appreciative point of view of the universe: all are well-created by God, and they are beautiful, harmonious, having intrinsic value and being a sign of God’s presence. The world is indeed a home for all creation, both human and non-human. Human beings have obligation to the universe that is to appreciate and maintain its beauty, goodness, and harmony, as well as to manage and cultivate the earth, to offer and sanctify its fruit to the Lord, and therefore to live in brotherhood with the whole creation. Humans are allowed to “make use†of non-human creations yet wisely: not only to satisfy worldly needs (uti), but also to achieve eternal happiness (frui). Consequently, human beings must live an ecological asceticism, by limiting the use of natural resources and aiming at improvement of the quality of life instead of on the standard of living.]]>
<![CDATA[THE CALVIN’S SPIRITUALITY OF MERCY AND THE TASKS OF REFORMATION TODAY ]]>
<![CDATA[Pattipeilohy, Stella Y.E.]]>
<![CDATA[ Jurnal Orientasi Baru VOLUME 26, NOMOR 02, OKTOBER 2017 ]]>
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<![CDATA[Kata kunci yang sering digunakan pada umumnya dalam dunia mistis atau spiritual adalah “pengalamanâ€. Yang menanamkan rahmat Allah, pada kenyataannya, adalah sebuah pengalaman spiritual disapa oleh cinta kasih Allah. Pengalaman ini dibagikan kepada saudara-saudara kami dalam sebuah perubahan praksis. Allah yang Maha Pemurah selama ini menjadi pengalaman iman yang dapat dibuat sebagai pertemuan titik dalam membina sebuah cinta yang berdasarkan atas kerukunan umat beragama. Dalam tradisi Gereja Protestan, kita dapat menemukan pijakan untuk pengembangan teologi spiritual teologi rohani John Calvin, yang disebut sebagai penyayang spiritualitas. Saat ini pengalaman rahmat Allah ditantang oleh kontekstualitas kekhawatiran dari gambaran tunawisma Yesus. Para pengungsi tidak hanya “menantang†masyarakat Kristen untuk mengakui Kristus sebagai orang asing yang berkekurangan, tetapi juga ingin menyambut mereka dalam cinta dan perdamaian meskipun mempunyai agama dan keyakinan yang berbeda dengan mereka.]]>
<![CDATA[REFLEKSI TEOLOGIS DIETRICH BONHOEFFER MELAWAN SEPAK TERJANG NAZI-HITLER ]]>
<![CDATA[Prasetyantha, Y.B.]]>
<![CDATA[ Jurnal Orientasi Baru VOLUME 26, NOMOR 02, OKTOBER 2017 ]]>
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<![CDATA["Silence in the face of evil is itself evil: God will not hold us guiltless. Not to speak is to speak. Not to act is to act." Though not found in his works, the phrase has often been attributed to Dietrich Bonhoeffer. Who is Bonhoeffer and why is that phrase so attached to him? Using a historical critical method and text analysis, this article is to present Bonhoeffer's story of discipleship and his theological reflection in his struggle against the Nazi during the Second World War. For Bonhoeffer, Hitler is anti-Christ. Therefore, for him, faith means a struggle and theology must be politically characterized. In Christ, God being human, Christians live their faith concretely in the reality of the world.]]>
<![CDATA[KEPEMIMPINAN ROHANI DAN RASULI DALAM PERSPEKTIF IGNATIAN ]]>
<![CDATA[Sardi, Leo Agung]]>
<![CDATA[ Jurnal Orientasi Baru VOLUME 26, NOMOR 02, OKTOBER 2017 ]]>
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<![CDATA[Adolfo Nicolás, former superior general of the Society of Jesus, presented his elaboration on Ignatian leadership before the superiors and the directors of works in Valladolid, Spain in May 6, 2013. In his narrative style he focused on three characters of Ignatian leadership: spiritual, apostolic and heroic. It is spiritual, because Ignatian leadership works on the base of discernment both personal and communal. It is apostolic because the integrity of Ignatian leadership consists in its function to serve. Service is the final and most basic criteria to evaluate Ignatian leardeship. With regard to the third character Adolfo Nicolás elaborated heroic leadership reffering to Ignatian spirit of magis, choosing and doing more for the service and glory of God as well as for the common good of people. Heeding a tendency of being resistant to criticism from within the Church and without, he pointed to a habit of reflection as a crucial point in Ignatian leadership. It is indeed a prayerful aspect of leadership that protects leadership from becoming a mere management of power. He also mentioned preferential option for the poor as one constitutive point in the Jesuit life that should mark an Ignatian leadership.]]>
<![CDATA[THE CALVINS SPIRITUALITY OF MERCY AND THE TASKS OF REFORMATION TODAY ]]>
<![CDATA[Stella Y.E. Pattipeilohy]]>
<![CDATA[ Jurnal Orientasi Baru VOLUME 26, NOMOR 02, OKTOBER 2017 ]]>
Publisher : <![CDATA[Jurnal Orientasi Baru ]]>
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<![CDATA[Kata kunci yang sering digunakan pada umumnya dalam dunia mistis atau spiritual adalah pengalaman. Yang menanamkan rahmat Allah, pada kenyataannya, adalah sebuah pengalaman spiritual disapa oleh cinta kasih Allah. Pengalaman ini dibagikan kepada saudara-saudara kami dalam sebuah perubahan praksis. Allah yang Maha Pemurah selama ini menjadi pengalaman iman yang dapat dibuat sebagai pertemuan titik dalam membina sebuah cinta yang berdasarkan atas kerukunan umat beragama. Dalam tradisi Gereja Protestan, kita dapat menemukan pijakan untuk pengembangan teologi spiritual teologi rohani John Calvin, yang disebut sebagai penyayang spiritualitas. Saat ini pengalaman rahmat Allah ditantang oleh kontekstualitas kekhawatiran dari gambaran tunawisma Yesus. Para pengungsi tidak hanya menantang masyarakat Kristen untuk mengakui Kristus sebagai orang asing yang berkekurangan, tetapi juga ingin menyambut mereka dalam cinta dan perdamaian meskipun mempunyai agama dan keyakinan yang berbeda dengan mereka.]]>
<![CDATA[REFLEKSI TEOLOGIS DIETRICH BONHOEFFER MELAWAN SEPAK TERJANG NAZI-HITLER ]]>
<![CDATA[Y.B. Prasetyantha]]>
<![CDATA[ Jurnal Orientasi Baru VOLUME 26, NOMOR 02, OKTOBER 2017 ]]>
Publisher : <![CDATA[Jurnal Orientasi Baru ]]>
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<![CDATA["Silence in the face of evil is itself evil: God will not hold us guiltless. Not to speak is to speak. Not to act is to act." Though not found in his works, the phrase has often been attributed to Dietrich Bonhoeffer. Who is Bonhoeffer and why is that phrase so attached to him? Using a historical critical method and text analysis, this article is to present Bonhoeffer's story of discipleship and his theological reflection in his struggle against the Nazi during the Second World War. For Bonhoeffer, Hitler is anti-Christ. Therefore, for him, faith means a struggle and theology must be politically characterized. In Christ, God being human, Christians live their faith concretely in the reality of the world.]]>
<![CDATA[MENCINTAI BUMI SEBAGAI RUMAH BERSAMA SELURUH CIPTAAN BERDASARKAN PEMIKIRAN PARA BAPA GEREJA ]]>
<![CDATA[Agus Widodo]]>
<![CDATA[ Jurnal Orientasi Baru VOLUME 26, NOMOR 02, OKTOBER 2017 ]]>
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<![CDATA[This research aims to seek inspiration and relevance of the thought of the Fathers of the Church to answer our current ecological problems. The method used is to focus on discovering the writings of Church Fathers that convey the universe in relation to God and human being. Then, some key ideas on ecology will be drawn. In conclusion, based on this research, the Fathers of the Church have a highly positive and appreciative point of view of the universe: all are well-created by God, and they are beautiful, harmonious, having intrinsic value and being a sign of Gods presence. The world is indeed a home for all creation, both human and non-human. Human beings have obligation to the universe that is to appreciate and maintain its beauty, goodness, and harmony, as well as to manage and cultivate the earth, to offer and sanctify its fruit to the Lord, and therefore to live in brotherhood with the whole creation. Humans are allowed to make use of non-human creations yet wisely: not only to satisfy worldly needs (uti), but also to achieve eternal happiness (frui). Consequently, human beings must live an ecological asceticism, by limiting the use of natural resources and aiming at improvement of the quality of life instead of on the standard of living.]]>
<![CDATA[UNIVERSALISM ASPECT OF DOUBLE DELEGATION IN LUKE 7:1-10 ]]>
<![CDATA[Antonius Galih Arga WA]]>
<![CDATA[ Jurnal Orientasi Baru VOLUME 26, NOMOR 02, OKTOBER 2017 ]]>
Publisher : <![CDATA[Jurnal Orientasi Baru ]]>
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<![CDATA[Dua wakil utusan dari Kornelius, para tua Yahudi dan sahabat-sahabatnya, dalam mukjijat penyembuhan (Lukas 7: 1-10) mempunyai fungsi khusus dalam tema univeralitas injil Lukas. Penginjil menggambarkan bahwa Yesus tidak pernah bertemu dengan Kornelius, Perwira Roma, tetapi Ia berjumpa dengan utusannya. Kisah tersebut menunjukkan kalau misi pada orang non-Yahudi belum datang waktunya pada masa Yesus karena misi tersebut akan mencapai klimaks saat pembaptisan Kornelius (Kis 10). Dua utusan Kornelius juga menunjukkan kerendahan hati sang perwira dan keyakinannya akan kuasa firman Yesus untuk menyembuhkan. Meskipun seorang Romawi, Kornelius adalah seorang takut akan Allah dan tertarik pada agama Yahudi. Makalah ini menganalisa teks Kitab Suci dengan memakai pendekatan ilmu sosial yang berfokus pada aspek sosilogis dan budaya Mediterania pada abad pertama. Analisa berfokus untuk mempelajari budaya Yahudi dan non Yahudi sebagai dua kelompok penting dalam komunitas Lukas. Tulisan ini berusaha memberi wawasan tentang nilai universalisme dan kesetaraan dalam Kristus antar kelompok Yahudi dan non-Yahudi.]]>
<![CDATA[KEPEMIMPINAN ROHANI DAN RASULI DALAM PERSPEKTIF IGNATIAN ]]>
<![CDATA[Leo Agung Sardi]]>
<![CDATA[ Jurnal Orientasi Baru VOLUME 26, NOMOR 02, OKTOBER 2017 ]]>
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<![CDATA[Adolfo Nicols, former superior general of the Society of Jesus, presented his elaboration on Ignatian leadership before the superiors and the directors of works in Valladolid, Spain in May 6, 2013. In his narrative style he focused on three characters of Ignatian leadership: spiritual, apostolic and heroic. It is spiritual, because Ignatian leadership works on the base of discernment both personal and communal. It is apostolic because the integrity of Ignatian leadership consists in its function to serve. Service is the final and most basic criteria to evaluate Ignatian leardeship. With regard to the third character Adolfo Nicols elaborated heroic leadership reffering to Ignatian spirit of magis, choosing and doing more for the service and glory of God as well as for the common good of people. Heeding a tendency of being resistant to criticism from within the Church and without, he pointed to a habit of reflection as a crucial point in Ignatian leadership. It is indeed a prayerful aspect of leadership that protects leadership from becoming a mere management of power. He also mentioned preferential option for the poor as one constitutive point in the Jesuit life that should mark an Ignatian leadership.]]>
