Jurnal Teologi
JURNAL TEOLOGI bertujuan menyampaikan hasil penelitian dalam bidang teologi kontekstual atau refleksi atas penghayatan iman untuk pengembangan iman dalam konteks Indonesia dan Asia di tengah keanekaragaman agama, budaya, dan persoalan konkret hidup berbangsa. Jurnal ini diterbitkan oleh Pusat Penelitian dan Pelatihan Teologi Kontekstual, Fakultas Teologi Universitas Sanata Dharma Yogyakarta dengan bekerjasama dengan Asosiasi Teolog Katolik Indonesia (AsTeKiA)
Articles
185 Documents
<![CDATA[Cara Pandang Barnabas si Anak Penghiburan ]]>
<![CDATA[Susanto, Ferry]]>
<![CDATA[ Jurnal Teologi (Journal of Theology) Vol 8, No 2 (2019) ]]>
Publisher : <![CDATA[P3TK, Sanata Dharma University ]]>
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DOI: 10.24071/jt.v8i2.2200
<![CDATA[This paper deals with a narrative analysis on a figure, named Barnabas in the Book of Acts of The Apostle. The story of Barnabas in the Bible cannot be separated with Paul, the famous character in the Early Church, who is known as the Apostle of the nations. Transformation of Barnabas in Acts displays a role model for every Christians until today. Luke in Acts 9 tells the beginning of relationship between Barnabas and Saul, where Barnabas helped Saul from the series of rejections from the disciples of the Lord in Jerusalem. This relationship perfectly developed until they served hand in hand to spread the good news to the nations. As known, Barnabas and Saul have a serious conflict about Mark, the young man, the nephew of Barnabas. Eventually, this dynamic duo of the Early Church separated, where they took their own paths (Acts 15:39). Despite they have a disagreement, there is no hostility between them. From the story of Barnabas, we can learn how to solve so many differences in our missions as the disciples of Jesus.]]>
<![CDATA[LAY PREACHING AT THE LITURGY ]]>
<![CDATA[Markus Suma, I Made]]>
<![CDATA[ Jurnal Teologi (Journal of Theology) Vol 5, No 2 (2016) ]]>
Publisher : <![CDATA[P3TK, Sanata Dharma University ]]>
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DOI: 10.24071/jt.v5i2.495
<![CDATA[Melalui penerimaan sakramen baptis, setiap orang yang telah dibaptis memiliki martabat sebagai putra dan putri Allah dan mendapatkan imamat umum. Dengan imamat umum ini ia ambil bagian dalam tri-tugas Kristus, yakni mengajar (munus docedi), menguduskan (munus sanctificandi), dan mengatur (munus regendi). Di samping imamat umum, ada pula imamat jabatan yang dilaksanakan oleh klerus. Mereka adalah pelayan resmi untuk mengajar, menguduskan, dan mengatur di dalam Gereja. Namun dalam arti sempit, ketiga tugas ini dipegang oleh para uskup sebagai pengganti para rasul dalam kesatuan dengan paus sebagai penerus Petrus. Di dalam struktur hirarkis ini, dapatkah seorang awam berkotbah di dalam liturgi jika "petugas resmi" adalah klerus? Ini adalah pertanyaan penting yang akan dijawab di dalam tulisan ini. Penulis akan menelusuri latar belakang historis, kanonis, dan pastoral dari praktek kotbah awam di dalam atau di luar liturgi yang dirayakan di stasi-stasi misi atau di paroki di Keuskupan Agung Makassar.]]>
<![CDATA[Berkubang dalam Lumpur, Bekerja Bersama Orang Miskin Wajah Keterlibatan Sosial Gereja Ganjuran ]]>
<![CDATA[Windu Prasetyo, Alis]]>
<![CDATA[ Jurnal Teologi (Journal of Theology) Vol 3, No 1 (2014) ]]>
Publisher : <![CDATA[P3TK, Sanata Dharma University ]]>
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DOI: 10.24071/jt.v3i1.454
<![CDATA[The Catholic Church in Asia has declared triple-dialogue (dialogue with the Asian cultures, with religions and with the poor) as its way of being Church. The farmers belong to the poor in most of Asian countries, especially in Indonesia. This article tries to trace back the history of the Asian Churchs concern with the farmers, which are the representation of the poor. This concern has inevitably touched socio-cultural and socio-political dimensions of christian faith, which lead the christian communities to the most concrete social problem of the local communities, and at the same time connect them with global issues like hunger and food industrialization, or ecological crisis and sustainable farming.]]>
<![CDATA[Paus Fransiskus Merangkul Liyan ]]>
<![CDATA[Permana, Aluisius Dian]]>
<![CDATA[ Jurnal Teologi (Journal of Theology) Vol 9, No 01 (2020) ]]>
Publisher : <![CDATA[P3TK, Sanata Dharma University ]]>
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DOI: 10.24071/jt.v9i01.2514
<![CDATA[Human migration or displacement has become a never ending problems for some countries. Many people had fled from their home countries to find protection from war, oppression, and persecution. The humanitarian crisis raised from migration has become the attention of Pope Francis. Pope Francis is concerned because many people do not get protection or attention from destination countries and the world. In fact, many people died or did not get proper places. The accident that took place on the Lampedusa Coast tore the hearts of Pope Francis to call on the Church and countries not to stop paying attention to the problems migration. This paper discusses the contribution of Pope Franciss thoughts on migration. Pope Francis focused more human values and human dignity. In Evangelii Gaudium, Pope Francis discusses the social dimension of evangelism. The joy of the gospel should always be preached to all people especially those who are weak, poor, and excluded. The contribution of Pope Francis thought triggers us all to reflect on who our neighbors are and how we should behave towards our fellow human beings.]]>
<![CDATA[Dimensi Politik dari Misi Pembebasan Gereja bagi Orang Miskin dan Pemeliharaan Alam Ciptaan ]]>
<![CDATA[Jebadu, Alexander]]>
<![CDATA[ Jurnal Teologi (Journal of Theology) Vol 6, No 2 (2017) ]]>
Publisher : <![CDATA[P3TK, Sanata Dharma University ]]>
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DOI: 10.24071/jt.v6i2.1001
<![CDATA[Churchs ministry is to stand in solidarity with the poor, oppressed and to safeguard creation. This call requires the Church which means all Christians to get involved in the worlds socio-political affairs. Consequently, the Church is and must be political in a broad and noble sense. A prophetic liberative mission of the Church includes promoting love, justice, solidarity and fraternity among the entire human family, defending the dignity of the human person in its fullness and safeguarding the integrity of creation in cooperation with all people of good will. The Church will be in position of supporting the just worlds socio-economic and political affairs, but will denounce unjust practices in any form that do not respect the dignity of the human person, destroying livelihoods of the poor or do not safeguard creation as common heritage of humankind. This is to be done without violating the principle of justice and of separation between religion and state.]]>
<![CDATA[PERAN SIARAN ROHANI KATOLIK DALAM MEMBINA PAGUYUBAN KRISTIANI ]]>
<![CDATA[Perdana, Romualdus Subyantoro Putra]]>
<![CDATA[ Jurnal Teologi (Journal of Theology) Vol 4, No 2 (2015) ]]>
Publisher : <![CDATA[P3TK, Sanata Dharma University ]]>
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DOI: 10.24071/jt.v4i2.472
<![CDATA[This paper shows how the evangelization is important for the Church. Various efforts need to be developed to organize it in the middle of the world today. Social media is one tool that provides an opportunity for the Church to preach the faith to many people. Social media is a platform that allows the modern preaching the Gospel and Christian faith to be heard by more people. Sang Kristi broadcasting is one of the work of evangelization in the Archdiocese of Semarang who utilize social media, in this case is radio broadcasts. In the implementation, many challenges must be faced because of the changing trends in the use of media, because of the various media content (various things offered through the same medium) itself, and also because of the limited resources. FKK Sang Kristi meeting, off-air audiences activities, can complete what is lacking in the evangelization broadcasting method through Sang Kristi broadcasting. Things that cant be delivered through Sang Kristi broadcasting can be offered to the participants in this activity. The combination of these two activities would be able to realize an evangelization increasingly address the needs of the people as well as fulfilling the ideals of the Church]]>
<![CDATA[KESERAKAHAN CELENG Ketamakan Dalam Kesadaran Moral ]]>
<![CDATA[Mahamboro, Dionius Bismoko]]>
<![CDATA[ Jurnal Teologi (Journal of Theology) Vol 2, No 1 (2013) ]]>
Publisher : <![CDATA[P3TK, Sanata Dharma University ]]>
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DOI: 10.24071/jt.v2i1.438
<![CDATA[In the Javanese culture, the wild Boar is a symbol of greed or avarice. In this article, boar as a symbol is seen as a language for expressing moral consciousness. Moral consciousness of the dangers of avarice has been started since the beginning of the Christian era and passed on to us through present time in the form of the Doctrine of the seven principal or deadly Sins. So here is presented the evolution of this consciousness perceiving greed as a moral problem, especially in the Biblical and Patristic tradition. Given that the use of wild Boar as a symbol of greed is associated with sociological background, the article shows also the reception of avarice as one of the seven deadly sins in the sociological science. These two different perspectives of how one speaks about avarice as a moral problem are useful to develop a more comprehensive understandings on avarice and a contextual language, expressing it as a moral issue that should never be overlooked in Indonesia.]]>
<![CDATA[Ekaristi sebagai Kurban dalam Pemikiran Joseph Ratzinger ]]>
<![CDATA[Eka Novi Setyanta, Oktavianus]]>
<![CDATA[ Jurnal Teologi (Journal of Theology) Vol 8, No 1 (2019) ]]>
Publisher : <![CDATA[P3TK, Sanata Dharma University ]]>
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DOI: 10.24071/jt.v8i1.1582
<![CDATA[In this era, culture of hatred and degradation of love among others have grown and this becomes our big concerns. In this situation, Church presents as the concrete image of Gods love for the world. In the Apostolic Exhortation Sacramentum Caritatis, J. Ratzinger, as Holy Father Benedict XVI, emphasize that Eucharist as the sacrament of charity must be social in character (S. Car. 89). The foundation of social characteristic of this sacramental mysticism is Gods love seen in Jesus Christs sacrifice as the victim of the cross. Church of Semarang Archdiocese tries bring face of Gods love in the midst of the world through Rencana Induk Keuskupan Agung Semarang (RIKAS) 2016-2035. By the writer, the ideas of J. Ratzinger are connected to the implementation of culture of love as seen in RIKAS 2016-2035 about the mission to create the culture of love. This culture finds its sources and powers in the Eucharist as the sacrament of charity. Through celebration of Eucharist, people are united with Christ by means of sacramental mysticism. In the light of Ratzingers theology of sacrifice, mystical unity with Christ refers to the unity to the Gods love (John 15:13). Love, in its nature, always has character of going outside from itself through self-offering. That is why sacramental mystical unity in Eucharist always have social characteristic, which means that this requires real actions in the world. This social characteristic of Eucharist is showed in the efforts of building the culture of love, so it is clear that Eucharist becomes the source of culture of love.]]>
<![CDATA[PENDERITAAN SEBAGAI PENYELAMATAN STUDI KOMPARASI ANTARA PENDERITAAN YESUS KRISTUS DENGAN PENDERITAAN IMAM HUSAYN ]]>
<![CDATA[Ismoyo, Thomas Ulun]]>
<![CDATA[ Jurnal Teologi (Journal of Theology) Vol 1, No 1 (2012) ]]>
Publisher : <![CDATA[P3TK, Sanata Dharma University ]]>
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DOI: 10.24071/jt.v1i1.489
<![CDATA[The theological concepts of suffering and redemption as developed in Christianity have echoed in a certain manner in the Shiites Islam. This is clear from the martyrdom of imam Husayn in Karbala. The suffering and death of Imam Husayn, for the Shiites, offer the desire to take participation in it for their salvation in the hereafter. The participation in expressed in some rituals, like taziyah and ziyarah. As for in Christianity , especially in Catholicism, the memory of the suffering and death of Jesus Christ is expressed in some prayers and devotions, one of which is the Stations of the Cross. Apart from the parallelism, there are also some dissimilarities on the significance of suffering as well as redemption in the Shiite and Catholicism theologies.]]>
