Veritas : Jurnal Teologi dan Pelayanan
Veritas: Jurnal Teologi dan Pelayanan is a peer-reviewed and open-access journal published semiannually (June and December) by Sekolah Tinggi Teologi SAAT (Southeast Asia Bible Seminary), Malang City, East Java, Indonesia. The journal specializes in evangelical theology that focuses on the novelty in biblical studies, systematic theology, and practical theology, contributing to theological studies and ecclesial ministry. Manuscripts submitted for publication in this journal include quantitative or qualitative field research findings, conceptual and critical studies, exegesis or exposition material, case studies, and other forms of original thought in the broad scope of theological research, supported with academic references that are adequate, robust, and accurate.
Articles
413 Documents
<![CDATA[Gereja yang Bertahan Hidup: Kairos dan Eskatologi dalam Paul Tillich dan Raimon Panikkar serta Eklesiologi Pascapandemi ]]>
<![CDATA[Nindyo Sasongko]]>
<![CDATA[ Veritas : Jurnal Teologi dan Pelayanan Vol 21 No 2 (2022) ]]>
Publisher : <![CDATA[Sekolah Tinggi Teologi SAAT (Southeast Asia Bible Seminary) ]]>
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DOI: 10.36421/veritas.v21i2.609
<![CDATA[This research investigates the relationship between the biblical notion of kairos, eschatology, and ecclesiology amid the struggle for survival in the postpandemic life. Drawing upon Paul Tillich and Raimon Panikkar, this article sketches a postpandemic ecclesiology called “kairotic ecclesiology.” The church must understand that it exists as a community that participates in, loves, and transforms life. Because of its indissoluble relation to history and reality, a kairotic community loves and defends life. This kairotic ecclesiology is an ontological search for the church to say “Yes” to life and “No” to death. Firstly, this article sketches kairos in Tillich and Panikkar. Then, this article sketches what I call the ecclesiology of survival, an ecclesiology characterized by resilience, interrelation, and irruption. Finally, I shall draw ethical implications for postpandemic churches.]]>
<![CDATA[Analytic Ecclesiology: The Paradox of the Unity of the Church ]]>
<![CDATA[Devina Benlin Oswan]]>
<![CDATA[ Veritas : Jurnal Teologi dan Pelayanan Vol 21 No 2 (2022) ]]>
Publisher : <![CDATA[Sekolah Tinggi Teologi SAAT (Southeast Asia Bible Seminary) ]]>
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DOI: 10.36421/veritas.v21i2.575
<![CDATA[Analytic Ecclesiology is a new branch within the enterprise of Analytic Theology. The “analytic” part of the name refers to the analytic method employed to explicate the core claims of Christian theology using the tools of analytic philosophy. In the case of Ecclesiology, the concept of ecclesiastical unity demands clarification. The question is not why or how a collection of individuals is united but in what sense they are one. The Scriptural answer to the former is that Christ is the head of the Church. It is the latter that Analytic Ecclesiology is committed to answering. Joshua Cockayne’s work, which focuses on the social ontology and group agency of the Church, has shed some light on the issue. He invites philosophers and theologians in the analytic tradition to think about Ecclesiology analytically. That is my aim in this paper. I hope to expand the discussion on Analytic Ecclesiology, not by building on Cockayne’s work, but rather by taking a step back and arguing that the issue of the unity of the Church must be discussed from the perspective of identity rather than, contra Cockayne, from the perspective of group agency. To achieve this, I shall first assess Cockayne’s account and offer my criticism. Then, drawing insights from Peter Unger’s article “Problem of the Many,” I discuss the paradox of the unity of the Church and conclude that relative identity theory best solves the paradox of the unity of the Church.]]>
<![CDATA[Totus Christus, Kenosis, dan Ekaristi: Sebuah Imajinasi Eklesiologis Baru ]]>
<![CDATA[Angga Avila]]>
<![CDATA[ Veritas : Jurnal Teologi dan Pelayanan Vol 21 No 2 (2022) ]]>
Publisher : <![CDATA[Sekolah Tinggi Teologi SAAT (Southeast Asia Bible Seminary) ]]>
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DOI: 10.36421/veritas.v21i2.587
<![CDATA[Covid-19 pandemic changes the way the world sees reality. Much research has shown that the pandemic also affects the way people see the life of the church, especially as it has driven many people out of the church. This paper offers a sacramental ecclesiology based on totus Christus as the ontological basis for a “proflective” church—a suggestive portrayal previously offered by Joas Adiprasetya, which encourages the church to learn and unlearn by becoming vulnerable. If the church is the body of Christ, what is the fate of those who left the church? Is it possible for the body of Christ to be broken down and separated? Seeing the church as Christ’s body that participates in the historical Eucharist through Hans Urs von Balthasar’s reflection on Mysterium Triduum, this paper thus offers an ecclesiological imagination of the church as proflective and Eucharistic to account for those who have left the church and to challenge the postpandemic church to think and live in a truly Christlike (and trinitarian) way.]]>
<![CDATA[Gereja Cyber-Net: Sebuah Usulan Gagasan terhadap Natur Gereja pada Revolusi Industri 4.0 dan Pascapandemi COVID-19 ]]>
<![CDATA[Adrianus Yosia]]>
<![CDATA[ Veritas : Jurnal Teologi dan Pelayanan Vol 21 No 2 (2022) ]]>
Publisher : <![CDATA[Sekolah Tinggi Teologi SAAT (Southeast Asia Bible Seminary) ]]>
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DOI: 10.36421/veritas.v21i2.628
<![CDATA[The COVID-19 pandemic, which has been striking Indonesia for two years, has brought significant changes in society. One significant change is the amplification of digitalization and the use of the internet in everyday life. Thus, smartphones or other related technologies are becoming more common in the Industrial Revolution 4.0 context. The Church, as the fellowship of God’s people who live in the context of the digital network and smartphones, is now influenced by such a context. This article thus proposes the idea of a cyber-net church as an ontological reality of God’s people, especially in the Indonesian context. Using the approach of constructive theology, this article combines insights from networked theology (ala Heidi Campbell and Stephen Garner) and cyborg theology (ala Ilia Delio) as dialogue partners to explicate the reality of such a Church. There are three main ideas proposed in this article: (1) the cyber-net church as a third space beyond the analog versus digital nature; (2) the cyber-net church as a contextualized way of being in the world today; (3) the cyber-net church as a preparatory space for the virtual reality which is anticipated to dominate the Indonesian society in the near future.]]>
<![CDATA[Dekreasi dan Atensi dalam Pemikiran Simone Weil: Reimajinasi Pelayanan Pastoral di Era Pandemi ]]>
<![CDATA[Jessica Novia Layantara]]>
<![CDATA[ Veritas : Jurnal Teologi dan Pelayanan Vol 21 No 2 (2022) ]]>
Publisher : <![CDATA[Sekolah Tinggi Teologi SAAT (Southeast Asia Bible Seminary) ]]>
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DOI: 10.36421/veritas.v21i2.593
<![CDATA[This paper proposes a model of pastoral care in the pandemic era which is inspired by the concepts of decreation and attention in Simone Weil’s thinking. Decreation and attention are two important concepts in Weil's theological thought. Decreation in Weil's thought can be interpreted as denial of oneself so that the other can be revealed. The concept of decreation is inspired by God's act of withdrawal, which He did so that all creation could exist. Decreation manifests in attention, by emptying oneself, and being ready to be fully open to the disclosure of the other. Using Weil’s two concepts, this paper proposes “decreational ministry.” In this model, the church is no longer focused on pastoral ministries that are “creating” forms of service that attract many congregations to come to church, but instead focuses on placing other people or the congregation as the center of pastoral care. Decreational ministry thus has three characteristics: (1) space-giving, (2) friendly, (3) “empty” and “silent.”]]>
<![CDATA[Apokaliptik Resistan: Dialog Moltmann dan Žižek serta Relevansinya di Masa Pandemi ]]>
<![CDATA[John C. Simon]]>
<![CDATA[ Veritas : Jurnal Teologi dan Pelayanan Vol 21 No 2 (2022) ]]>
Publisher : <![CDATA[Sekolah Tinggi Teologi SAAT (Southeast Asia Bible Seminary) ]]>
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DOI: 10.36421/veritas.v21i2.577
<![CDATA[How to understand apocalyptic in the current COVID-19 pandemic? This is the question as well as the significance of the problem to be answered. Is it based on Jürgen Moltmann’s theological opinion through his “adventus” and emphasizes divine transcendence, or based on Slavoj Žižek’s opinion, which is “Christian materialism,” which rejects divine transcendence? By using a comparative-analytical method and qualitative research, this paper aims to find meaning that is found through the encounter between Moltmann’s idea of adventus and Zižek’s suggestion to build a new community through “resistance.” The result is that the COVID-19 pandemic is a resistant apocalyptic narrative about “What is to Come” as an adventus that exceeds the normal and surprising, as well as resistance to finding a new cosmic community model in an effort to live a new life in the new normal era. The order of discussion is as follows. First, Moltmann's apocalyptic thinking will be presented. Second, Žižek’s apocalyptic thinking will be presented. Third, the meeting points and relevance for apocalyptic resistance will be presented in the context of the current pandemic.]]>
<![CDATA[Gereja yang Menua: Sebuah Konstruksi Eklesiologi Berdasarkan Teologi Penuaan ]]>
<![CDATA[Eunike Alvonciani]]>
<![CDATA[ Veritas : Jurnal Teologi dan Pelayanan Vol 21 No 2 (2022) ]]>
Publisher : <![CDATA[Sekolah Tinggi Teologi SAAT (Southeast Asia Bible Seminary) ]]>
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DOI: 10.36421/veritas.v21i2.570
<![CDATA[This article proposes the concept of an aging church as an ecclesiological construction that is based on the theology of aging. It begins with a concern about the tendency of the church to measure its “success” through its productivity, hence forgetting to reflect upon its dependence on God. Using literature analysis and constructive methods, this article combines the aging theology from Autumn Ridenour, Kevin Barnard, and several other theologians with the ecclesiology of John Zizioulas and Michael Jinkins. Analysis of aging theology and ecclesiology are used as the basis for constructing the “aging church”. The thesis of this article is that the church that is aware of its aging also realizes its relational identity in God which can be lived through appreciation of its passive agency in balance with its active agency, as it should be in an aging individual person. The aging church does not specifically refer to the age of the church, but to the relationship with God which invites the church to embrace the past through repentance, realize its relational identity in the present, and renew itself with an eschatological orientation toward the future. Finally, eschatological hope in the passive role of the church of this kind helps the church to see its movements during a pandemic, even a post-pandemic stage so that they are not trapped in non-essential productivity.]]>
<![CDATA[Menuju Gereja Integratif Berbasis Ibadah Intergenerasi: Perwujudan Komunitas Rekonsiliatif Sebagai Epifani Gereja ]]>
<![CDATA[Budianto Lim]]>
<![CDATA[ Veritas : Jurnal Teologi dan Pelayanan Vol 21 No 2 (2022) ]]>
Publisher : <![CDATA[Sekolah Tinggi Teologi SAAT (Southeast Asia Bible Seminary) ]]>
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DOI: 10.36421/veritas.v21i2.582
<![CDATA[This article presents reasons for manifesting the church as a community of reconciliation as her core identity through an intergenerational worship setting that integrates the whole body of Christ. This research is vital because churches generally show internal disintegration through weekly fragmentation in worship. Separation of generations who are supposedly one big family of God continues to happen based on social and psychological reasons to the extent of forgetting the universal sinfulness of humanity and their basic needs. The author elaborates on two fundamental reasons through biblical-theological methods. He analyses the liturgical ecclesiology of Jean-Jacques von Allmen in the context of war and the post-war era, which influences his theological formulation about the substance of reconciliation as the epiphany of the church. Such conviction is substantiated by another biblical analysis concerning four terminologies used in Revelation (tribe, people, language, and nation) and literary analysis of 2 Corinthians that set reconciliation as its center. Both theological and biblical analyses provide a strong foundation for churches to integrate all of God’s people as a reconciliatory community in the world. The author views the discussion of theological and biblical basis have not being tied to the worship life of a church that needs to embrace all people through intergenerational worship. This notion would be a contribution to the Christian community in Indonesia.]]>
<![CDATA[Formasi Spiritual Jemaat Lansia dengan Paradigma yang Holistik dan Intergenerasional ]]>
<![CDATA[Grace Emilia]]>
<![CDATA[ Veritas : Jurnal Teologi dan Pelayanan Vol 21 No 2 (2022) ]]>
Publisher : <![CDATA[Sekolah Tinggi Teologi SAAT (Southeast Asia Bible Seminary) ]]>
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DOI: 10.36421/veritas.v21i2.590
<![CDATA[Spiritual formation in a Christian context is a continuous life-long process for a Christian to grow and imitate Christ. This process does not merely occur cognitively and individualistically but holistically and communally, and it also applies to senior adults (65 years and above). However, due to historical influences, many churches are still doing a fragmented and segregative spiritual formation. As a result, senior adult parishioners might not grow maximally and tend to be passive and isolated onlookers who merely become ministry targets of the younger ones. There needs to be a paradigm change for the senior adults to keep growing and functioning in the community as part of their spiritual formation. This article proposes the significance of spiritual formation for senior adults with a more holistic and intergenerational paradigm which utilizes a qualitative method, including a literature review. According to this study, senior adult parishioners should be served by following God’s design on human nature and through the perspective of ministering-with-senior adults instead of ministering-to-senior adults. This article thus aims to inspire churches to apply and develop the spiritual formation of senior adult parishioners through the holistic and intergenerational paradigm, not fragmented and segregative as it used to be.]]>
<![CDATA[Mengimajinasikan Kembali Masalah Rasisme: Sebuah Respons Injili terhadap Rasisme ]]>
<![CDATA[Hendra Winarjo]]>
<![CDATA[ Veritas : Jurnal Teologi dan Pelayanan Vol 21 No 2 (2022) ]]>
Publisher : <![CDATA[Sekolah Tinggi Teologi SAAT (Southeast Asia Bible Seminary) ]]>
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DOI: 10.36421/veritas.v21i2.600
<![CDATA[This article aims to re-imagine and offer an evangelical response to the problem of racism that is not dichotomous, but holistic, where racism is understood both as an individual and structural sin, leading to a balance between racial reconciliation and racial justice that needs to be consistently practiced. This research indicates that evangelicals generally do not yet have a holistic imagination to understand racism. Hence efforts to fight this persisting problem are still one-sidedly inclined toward racial reconciliation. For this purpose, this article begins by analyzing the common yet problematic understanding and response by some evangelicals who emphasize racism as only an individual sin and racial reconciliation as a solution. The next step is to describe the importance of imagination, namely the capacity to conceptualize the problem of racism in its entirety by involving sensitivity to racist situations, interpretation of Scripture with virtues, and introspection of our position toward racism—all of which are used to understand the dual nature of racism and response against it. In the end, as I demonstrate that racism is both an individual and structural sin, evangelical churches thus need to strike a balance between racial reconciliation and racial justice if they want to handle the problem of racism well.]]>
