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[Interaksi Lintas Iman dan Pertumbuhan Rohani Kaum Muda Kristen: Sebuah Penelitian Fenomenologis dalam Lingkup Perkantas Jawa Timur ]]>
<![CDATA[Krisna Yogi Pramono]]>;
<![CDATA[Victor Kurniawan Pudjianto]]>;
<![CDATA[Yusuf Deswanto]]>
<![CDATA[ Veritas : Jurnal Teologi dan Pelayanan Vol 22 No 2 (2023) ]]>
Publisher : <![CDATA[Sekolah Tinggi Teologi SAAT (Southeast Asia Bible Seminary) ]]>
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DOI: 10.36421/veritas.v22i2.594
<![CDATA[Interfaith engagement has not been widely practiced in the evangelistic services of evangelical churches and institutions in Indonesia. This is unfortunate since intentional interfaith engagement among young Christians has a positive influence not only for the development of mission and evangelism, but also for the spiritual growth of the subject. This research is a qualitative study using the phenomenological paradigm. The data collection method was conducted by in-depth interviews through video-conferencing. The method of selecting informants was carried out by purposive sampling from Perkantas (Indonesian InterVarsity Ministry) of East Java, with the main criteria having been fostered in the Perkantas discipleship curriculum, and conducting interfaith engagements. The results showed that interfaith engagement is a valid expression of the praxis of evangelicalism; the dominant motive of interfaith interaction that appears is the proclamation of the gospel, and the impact of interfaith engagement is the appreciation of different faiths and the strengthening of the Christian faith.]]>
<![CDATA[Eklesiologi Ekaristik: Reorientasi Eklesiologi Evangelikal dalam Terang Pemikiran Alexander Schmemann ]]>
<![CDATA[Hansel Augustan]]>
<![CDATA[ Veritas : Jurnal Teologi dan Pelayanan Vol 22 No 2 (2023) ]]>
Publisher : <![CDATA[Sekolah Tinggi Teologi SAAT (Southeast Asia Bible Seminary) ]]>
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DOI: 10.36421/veritas.v22i2.595
<![CDATA[Evangelicals are known for their unique ecclesiology. Evangelicalism believes that the true church is a spiritual fellowship of saved believers. This perspective in fact leads to the consequence that the invisible church is upheld and the visible church becomes soteriologically irrelevant. As a result, the visible church only ends up as a commodity marketed to attract converts. If evangelicals are faithful to the gospel, then the concept of the church must be taken seriously, not just perceived functionally. For this reason, I propose the construction of a eucharistic ecclesiology through the framework of Alexander Schmemann’s thoughts on the liturgy, the Eucharist, and the church in providing an alternative to seeing ecclesiology from liturgical studies. I shall integrate Schmemann’s thinking with the idea that a “worshipping community essentially formed the church.” My claim is: that a eucharistic ecclesiology rooted in the practice of the eucharistic liturgy can be a solid ecclesiological basis for evangelicals, especially in affirming the ontology of the church. I hope that the construction of eucharistic ecclesiology can contribute to revitalizing evangelical ecclesiology.]]>
<![CDATA[The Priesthood of All Sentients? The Eclipse of Transcendence in an Age of Artificial Intelligence ]]>
<![CDATA[Denni Boy Saragih]]>
<![CDATA[ Veritas : Jurnal Teologi dan Pelayanan Vol 22 No 2 (2023) ]]>
Publisher : <![CDATA[Sekolah Tinggi Teologi SAAT (Southeast Asia Bible Seminary) ]]>
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DOI: 10.36421/veritas.v22i2.597
<![CDATA[BlessU-2 is a robot and a specifically designed anthropomorphic machine that performed a blessing service during 2017’s exhibition in Wittenberg, Germany, commemorating 500 years of the reformation. The exhibition was intended to open a conversation about the future of the church’s service and AI’s role in it. This research explores and introduces today’s AI research development and theological challenges for ecclesiology and Christian worship. The research explores the theological themes that can be employed by Christian theology in general and ecclesiology in particular. It proposes that the main challenge of AI developments is the reinterpretation of the transcendent in the form of AI in which technology is perceived as godlike. On the other hand, AI fills a void in the religious lacuna that reaffirms the yearning for meaning and connection. Finally, the paper proposes the importance of the basic human nature of relationality in an age of simulated artificial reality.]]>
<![CDATA[Evaluasi Terhadap Necessary Boredom Thesis Menurut Bernard Williams Terkait Kematian dan Kehidupan Setelah Kematian ]]>
<![CDATA[Arief Wahyudi]]>
<![CDATA[ Veritas : Jurnal Teologi dan Pelayanan Vol 22 No 2 (2023) ]]>
Publisher : <![CDATA[Sekolah Tinggi Teologi SAAT (Southeast Asia Bible Seminary) ]]>
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DOI: 10.36421/veritas.v22i2.601
<![CDATA[The sitcom “The Good Place” tells the story of an imaginary afterlife where everyone in heaven is in an unhappy state (ironically called the “good” place). All the fun things they can do in eternity to the point that everyone gets bored and eventually the meaning in their lives disappears. Seeing death as the source of meaning in life on earth, the solution in this story is to bring death back to heaven. The view that eternity will lead to boredom is based on Bernard Williams’ Necessary Boredom Thesis. Williams argues that when humans do not experience death (immortality), there is a meaning in life that will be lost. The author sees that this view raises questions in two important respects: First, how do believers view the perspective of death as the source of life’s meaning? Second, what is the believer’s perspective on immortality and boredom in the new heaven and new earth—in other words, is immortality something bad and not to be coveted? This paper first examines the philosophical assumptions behind the Necessary Boredom Thesis and shows that compared to the Christian worldview, this thesis does not see human beings holistically, thus making life only partially construed. Secondly, this paper evaluates this thesis with the biblical concept of identity and the new heaven and earth, so that eternity can be interpreted without boredom because we have a relationship with God.]]>
<![CDATA[R-HEALS: Sebuah Model Pemuridan Doctrinal-Experiential bagi Pemuda Indonesia di Taiwan pada Era Pascamodern ]]>
<![CDATA[Twin Yoshua R. Destyanto]]>;
<![CDATA[Twin Hosea W. Kristyanto]]>;
<![CDATA[Terry Kadarisman]]>
<![CDATA[ Veritas : Jurnal Teologi dan Pelayanan Vol 22 No 1 (2023) ]]>
Publisher : <![CDATA[Sekolah Tinggi Teologi SAAT (Southeast Asia Bible Seminary) ]]>
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DOI: 10.36421/veritas.v22i1.610
<![CDATA[Social interaction is one of the factors that determine a person’s spiritual growth. The social interaction style of today’s youth has been influenced by postmodernism. Postmodernism has changed the way humans socialize to become fluid as a result of the emphasis on relativism. One of the countries affected by postmodernism is Taiwan. This is shown by the development of the cohabitation lifestyle and the legalization of same-sex marriage in Taiwan as part of the relativism and human rights championed in postmodernism. Thus, postmodernism can seep in and threaten the spirituality of Christian students from Indonesia in Taiwan. GBI Taiwan Zhongli responded to this threat by formulating a discipleship model called R-HEALS (Reached, Healed, Equipped, and Heals). This study aims to explore the experience of R-HEALS discipleship participants and its impact on them in facing postmodernism. The method used in this research is a qualitative method with a phenomenological approach. The research data was taken from two students who have followed the R-HEALS discipleship model for at least one year. It was found that the doctrinal-experiential aspect of the R-HEALS discipleship model helps young people resist the current postmodernism, even in a liberal country like Taiwan. It can be concluded that R-HEALS can help the church in contributing to restraining the postmodern lifestyle of young Indonesians studying in Taiwan.]]>
<![CDATA[Family Involvement: Sebuah Usaha Sinergi Orang Tua Dengan Gereja dalam Pelayanan Kaum Muda Di Era Pasca-Pandemi ]]>
<![CDATA[Tomo Andreias]]>
<![CDATA[ Veritas : Jurnal Teologi dan Pelayanan Vol 22 No 1 (2023) ]]>
Publisher : <![CDATA[Sekolah Tinggi Teologi SAAT (Southeast Asia Bible Seminary) ]]>
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DOI: 10.36421/veritas.v22i1.617
<![CDATA[Parents are called to nurture the faith of their children. However, it is ironic that many parents simply leave the responsibility of faith formation solely to the church. Such a reality was forced to change by the pandemic which conditioned parents to return home and caused the church to face its limitations in engaging with her congregation. This condition is then seen by the author as an opportunity to work on youth ministry with a family involvement strategy that leads to a synergy between parents and churches that carry out their roles appropriately. That is why, through this article, the author conducts a literature review and uses a descriptive-analytical method to provide a critical review of the pattern of youth faith formation that has been carried out so far and provides an overview of the impact of the pandemic on this pattern. After that, an exposition of Deuteronomy 6:4-21 is conducted to provide the biblical basis for family involvement where parents are actively involved in nurturing their children. Finally, the author offers some practical steps for family involvement strategies so that, in the post-pandemic era, youth ministry will have alternative and effective strategies to bring young people to know and glorify God.]]>
<![CDATA[Gereja Transtemporal: Melihat Kembali Kesatuan Orang Mati, Hidup, dan Belum Lahir sebagai Communio Sanctorum ]]>
<![CDATA[Eunice Abigail Sitanggang]]>
<![CDATA[ Veritas : Jurnal Teologi dan Pelayanan Vol 22 No 1 (2023) ]]>
Publisher : <![CDATA[Sekolah Tinggi Teologi SAAT (Southeast Asia Bible Seminary) ]]>
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DOI: 10.36421/veritas.v22i1.629
<![CDATA[The unity of the church across time is implied in the introductory sentence before the recitation of the Apostles’ Creed in a typical church service. However, it seems that it is still not clearly discussed in the church; thus it is still very opaque when people are asked to explain the position of the dead, the living, and the unborn as a community. This paper aims to discuss the unity of Christian fellowship across time; that is, the participation of the dead and the unborn in Christian fellowship. The author argues that the Christian community encompasses all three: the dead, the living, and the future as one. By comparing the concept of communio sanctorum from Dietrich Bonhoeffer and Elizabeth Johnson, as well as time encompassing past, present, and future, the author builds a conversation about the church as a transtemporal community.]]>
<![CDATA[When God Closes the Megachurch: Penutupan Bait Allah Salomo dan Penyebaran Gereja ke Masyarakat Luas ]]>
<![CDATA[Dwi Maria Handayani]]>
<![CDATA[ Veritas : Jurnal Teologi dan Pelayanan Vol 22 No 1 (2023) ]]>
Publisher : <![CDATA[Sekolah Tinggi Teologi SAAT (Southeast Asia Bible Seminary) ]]>
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DOI: 10.36421/veritas.v22i1.634
<![CDATA[Penutupan gereja sebagai dampak pandemi COVID-19 pada awalnya merupakan hal yang tak terduga dan sulit diterima oleh banyak orang percaya. Banyak pertanyaan yang muncul ketika itu: mengapa Tuhan mengizinkan hal ini terjadi? Orang percaya mencari makna dan maksud Tuhan melalui peristiwa ini. Bertolak dari kondisi seperti ini, penulis memakai narasi penu¬tu¬pan Bait Allah Salomo untuk menjadi pijakan dalam mencari makna teologis dari peristiwa tersebut. Penulis juga menggali hal-hal apa saja yang menjadi penyebab penutupan Bait Allah dan efek apa saja yang ditimbulkan. Akhirnya, penulis menarik beberapa pelajaran yang relevan bagi gereja-gereja pascapandemi. Penulis mengusulkan bahwa sebagaimana Allah tidak kembali memerintahkan bangsa Israel yang dibuang di Babel untuk membangun Bait Allah di sana, gereja-gereja masa kini pun tidak lagi harus terfokus untuk merestorasi apa yang sebelumnya mereka lakukan, tetapi berfokus untuk melihat keluar akan kesempatan-kesempatan yang terbuka di masyarakat luar yang sebelumnya kita anggap sekuler atau duniawi. ]]>
<![CDATA[Ketakutan terhadap Kematian Sebagai Konstituen Spiritualitas Kristen yang Autentik Menurut Eksistensialisme Søren Kierkegaard ]]>
<![CDATA[Loupatty, Abe FFB]]>
<![CDATA[ Veritas : Jurnal Teologi dan Pelayanan Vol 23 No 1 (2024) ]]>
Publisher : <![CDATA[Sekolah Tinggi Teologi SAAT (Southeast Asia Bible Seminary) ]]>
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DOI: 10.36421/veritas.v23i1.651
<![CDATA[Kematian dapat menimbulkan kengerian pada diri manusia kendati ia meyakini afterlife seperti dalam keyakinan Kristen. Kengerian terhadap kematian mendorong manusia untuk memperjuangkan kehidupan yang bersifat temporal. Ketakutan terhadap kematian (fear of death) juga menyadarkan manusia akan kefanaannya, sehingga memiliki kegentaran yang mendorongnya bertakzim dan bergantung kepada Tuhan. Makalah ini bertujuan untuk menunjukkan bahwa fear of death merupakan konstituen dari spiritualitas Kristen yang autentik menurut Eksistensialisme Søren Kierkegaard. Untuk itu, makalah ini akan memaparkan paradoks relasi manusia dengan hal-hal finite dalam konsep Kierkegaard mengenai iman yang terdiri atas gerakan ganda resignation dan repetition. Dalam konsep iman menurut Kierkegaard, terdapat paradoks dalam relasi manusia dengan hal-hal yang bersifat finite, di mana ia melepas (resignation) sekaligus mengharapkan kembali (repetition) relasi tersebut secara bersamaan. Dalam paradoksikal ini, fear of death membentuk spiritualitas yang autentik, sebab kematian menjadi agen yang mengakhiri relasi tersebut. Dalam spiritualitas tersebut, fear of death hadir bersama rasa syukur kepada Tuhan atas relasi dalam kehidupan temporal yang rapuh. Fear of death menunjukkan ketulusan kasih kepada Tuhan yang diekspresikan dalam relasi manusia dengan hal-hal yang finite. Spiritualitas ini memampukan manusia untuk berbahagia dengan kerapuhan kehidupan temporal. Perasaan takut dan bahagia hadir dalam gerakan ganda terhadap hal-hal finite yang terjadi dalam iman, sehingga menghasilkan paradoks emosi pada sikap manusia terhadap kerapuhan relasi yang finite tersebut. Dengan demikian, sebagai pergumulan eksistensial, fear of death merupakan konstituen dari spiritualitas autentik yang dinyatakan dalam relasi dengan Tuhan, sesama, dan relasi lainnya di dalam kehidupan temporal.]]>
