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INDONESIA
Jurnal Orientasi Baru
Published by Universitas Sanata Dharma
ISSN : -     EISSN : -     DOI : -
Core Subject : Religion, Social,
Religion Social Sciences
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).
Arjuna Subject : -
Articles 564 Documents
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Adakah Teologi Moral Yang Pandai Bertanya? Bernhard Kieser
Jurnal Orientasi Baru VOLUME 10, TAHUN 1997
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Rethinking on Parochial Ministries Today St. Gitowiratmo
Jurnal Orientasi Baru VOLUME 22, NOMOR 02, OKTOBER 2013
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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.
Hubungan Kristen-Islam Pasca Tragedi WTC dalam Perspektif Nostra Aetate In Nugraha Budisantoso
Jurnal Orientasi Baru VOLUME 15, NOMOR 01-02, OKTOBER 2006
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We have an affectionate formulation about relationship between Christians and Moslems in the declaration of Nostra Aetate on article 3. Rather seen as a conclusion, this formulation is a programmatic vision based on historical experience. It emerged after Christians and Moslems had a long period experience in the way to understand each other and to build togetherness to be ready to and to face the new and dynamic condition of daily life with its progress and challenges. Stimulated by the idea of "clash of civilizations" however the imagined togetherness community they want to construct finds a difficult phase, especially when the relationship was torn by some destructive actions. From this kind of starting line, how can we see the future without some anxieties because of the presence of our strange neighbors?
Yesus Kristus St. Darmawijaya
Jurnal Orientasi Baru VOLUME 07, TAHUN 1993
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Eksistensi Tuhan Menurut Immanuel Kant: Jalan Moral Menuju Tuhan Simon Petrus L. Tjahjadi
Jurnal Orientasi Baru VOLUME 18, NOMOR 02, OKTOBER 2009
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What is the relation between ethics, happiness and God? Immanuel Kant hasa web of arguments explaining their intertwined relations in his well knownworks. This body of arguments laid an intellectual bridge between philosophyand theology. God is understood as 1) a moral unit who ensures the absoluteautonomy of human conscience, as well as 2) guarantee the foundation ofmorality or the ultimate meaning of morality. Yet, this kind of God isnamed by Kant as postulate, meaning that the existence is to be acceptedunconditionally or needless to prove it otherwise. In Fakta der Vernunft, KpV,A 289, Kant named it as the fact of reason. This means that for humanbeings, ethics, happiness and God are to be accepted beyond any doubt (asin the case of a fact). On the other hand, they should not be considered asan empirical constancy, as to be able to be finger-pointed, however as a resultof a conclusion of a work of human practical reason along with his or hermoral effort.
MEMAHAMI NILAI ETIKA DAN MORAL DONASI ORGAN Ady Bintoro
Jurnal Orientasi Baru VOLUME 25, NOMOR 01, APRIL 2016
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Organ donation or Organ transplants cannot legitimate acts that are in themselves contrary to the dignity of persons and to the moral law. Organ donation or Organ transplants is not morally legitimate if it exposes the subject's life or physical and psychological integrity to disproportionate or avoidable risks. That actions does not conform to the dignity of the person if it takes place without the informed consent of the subject or those who legitimately speak for him.
DEBAT TENTANG IMAM PEDOFIL DAN TANTANGAN PENDIDIKAN IMAM Paulinus Yan Olla
Jurnal Orientasi Baru VOLUME 20, NOMOR 02, OKTOBER 2011
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The debate regarding pedophile priests has cornered the Catholic Church.Vigorous press campaigns have shaped public opinion about the Church as asafe haven for the perpetrators. Studies on the problem show that only a smallnumber of priests are pedophiles, in a comparison with other religious groupsor associations. Groups who give vigorous criticism of the Church in fact aresupporters of pedophilia both culturally and politically. This paper would liketo emphasize that the Church recognizes the existence of pedophilia among hermembers. But the Church has also decided to run a zero tolerance policy towardpedophile priests through law enforcement and educational reforms.
A License To Kill? Martin Suhartono
Jurnal Orientasi Baru VOLUME 11, TAHUN 1998
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BEARING WITNESS TO JESUS IN HOSTILE CIRCUMSTANCES A Study of Discipleship in the Healed Blind Man in John 9 St. Eko Riyadi
Jurnal Orientasi Baru VOLUME 21, NOMOR 01, APRIL 2012
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Di tengah lingkungan di mana Yesus ditolak dan iman akan Yesus mendatangkan bahaya bagi mereka yang percaya kepada-Nya, seorang murid dipanggil untuk berani memberi kesaksian iman akan Yesus. Orang buta yang disembuhkan oleh Yesus menjadi simbol murid yang mendengarkan Yesus, taat kepada-Nya, dan dengan berani memberi kesaksian akan Yesus di hadapan mereka yang menolak Yesus. Ia beralih dari kebutaan menuju terang berkat perjumpaannya dengan Sang Terang. Di dalam dirinya, iman tidak berhenti sebagai sebuah pengakuan pribadi melainkan juga kesaksian dalam hidup bersama.
Yesus di Padang Gurun Tom Jacobs
Jurnal Orientasi Baru VOLUME 17, NOMOR 01, APRIL 2008
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"Then Jesus was led by the Spirit into the desert to be tempted" (Mt 4:1). Jesus was tempted; not to do evil, but to mis-understand His task and mission. So His reaction to the temptation was not only a total obedience to God, but a deep spiritual, even mystic understanding of his God-given task. In this sense the desert-experience was a deepening of the vocation of Baptism. It was a water-shed, that separated Him from John the Baptist. Originally "]esus came from Galilee to the Jordan to be baptized by John" (Mt 3:13). According to the Fourth Gospel He even participated in the baptismal movement. But after His desert-experience He went His own way, leaving John and his movement behind Him. His experience in baptism and "temptation" was fundamental and became the basic inspiration for His life and work. Therefore it is not too surprising that the primitive community turned back to this basic experience. Although Jesus did not baptize, they made baptism the basic act of initiation. They did not go back to John's baptism, which was a baptism with water, but to Jesus' baptism by John as the start of a new life in Christ.

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