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226 Documents
<![CDATA[Meninjau Ulang Teks Perang dalam Kitab Suci Ibrani : Sumbangan dari Keluaran 14:13-14, 15:3 ]]>
<![CDATA[Tony Wiyaret Fangidae]]>
<![CDATA[ Societas Dei: Jurnal Agama dan Masyarakat Vol 8 No 2 (2021): Agama dan Keamanan ]]>
Publisher : <![CDATA[Reformed Center for Religion and Society ]]>
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DOI: 10.33550/sd.v8i2.244
<![CDATA[This article carefully discusses the war texts in the Hebrew Bible used to legitimize war in solid form. This concern is discussed specifically regarding the texts that narrate war in the Hebrew Bible (Ex 14: 13-14, 15: 3), which are used for war purposes and in the name of God. The use of scriptural texts and God’s involvement in war shifts the war paradigm from common war to holy war. This article focuses on the discourse of war in the Hebrew Bible and tries to draw several conclusions that can help the reader understand the polemic of the relationship between the Hebrew Bible and war. This article closes with a statement that the war texts in the Hebrew Bible has the capacity to deconstruct the paradigm of war as well as to encourage readers to put forward liberation and freedom.]]>
<![CDATA[Sebuah Respons Kristen terhadap Penggunaan Aplikasi Clubhouse di Era Covid-19 ]]>
<![CDATA[Carmia Margaret]]>;
<![CDATA[David Alinurdin]]>
<![CDATA[ Societas Dei: Jurnal Agama dan Masyarakat Vol 8 No 2 (2021): Agama dan Keamanan ]]>
Publisher : <![CDATA[Reformed Center for Religion and Society ]]>
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DOI: 10.33550/sd.v8i2.251
<![CDATA[Some Recent discussions about the reality of virtual space show that virtual space can mediate the presence between subject and create meaningful relationships. This article intends to test the realization of this idea in a virtual communication room, called Clubhouse which has been a trending topic discussion Clubhouse is a voice-based on social media application that users can connect directly without text, images, photos, or videos. Initially, Clubhouse was opened only as an invitation application, but recently this application can be accessed freely by all internet users without invitation. If the Clubhouse application is read as a “cultural text,” it will reflect values that intersects with the Biblical principles, namely about exclusivity and inclusivity also the element of self-giving in a relationship. Through this reading, Clubhouse is considered as an alternative to have a relationship if its user is balanced with the creation of contexts or conditions that ensure users’ awarness and make deliberate efforts to their existence and optimize the fulfillment of mental images through various traces of presence.]]>
<![CDATA[Pemulihan Identitas Naratif Korban Kekerasan Seksual : Sebuah Tinjauan Filsafat dan Teologi Kristen ]]>
<![CDATA[Jessica Novia Layantara]]>;
<![CDATA[David Tobing]]>
<![CDATA[ Societas Dei: Jurnal Agama dan Masyarakat Vol 8 No 2 (2021): Agama dan Keamanan ]]>
Publisher : <![CDATA[Reformed Center for Religion and Society ]]>
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DOI: 10.33550/sd.v8i2.259
<![CDATA[As traumatic events, sexual violence can paralyze victim’s identity so that the victim losing her capability as a human being. However , the identity of sexual violence victims could be restored. The question needed to be answered in this article is: What makes it possible, philosophically and theologically, for a victim of sexual violence to be restored or transformed into a redeemed survivor? This article will attempt to answer the question from Paul Ricoeur's view of narrative identity as a framework, and Miroslav Volf's view of sacred memory in the history of salvation as the content of the redeemed survivor identity. The thesis of this article is about the recovery or the changing identity of the victim into a redeemed survivor that is possible through the reestablishment of narrative identity which contains sacred memory in narrative paradigm of Christian salvation history.]]>
<![CDATA[Menyuarakan Teologi Tubuh dalam Budaya Pornografi ]]>
<![CDATA[Yeremia Yordani Putra]]>;
<![CDATA[Yohanes Krismantyo Susanta]]>
<![CDATA[ Societas Dei: Jurnal Agama dan Masyarakat Vol 8 No 2 (2021): Agama dan Keamanan ]]>
Publisher : <![CDATA[Reformed Center for Religion and Society ]]>
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DOI: 10.33550/sd.v8i2.263
<![CDATA[Pornography is a culture that develops rapidly along with advances in science and technology. In fact, pornography is considered as something common and has become a commercial commodity an economic value. Looking at this reality, a deep theological reflection is needed in order to improve the paradigm and praxis of the body and sexuality understanding. By using literature research, this paper shows that pornography has distorted people’s understanding of sexuality and their perceptions of fellow humans. The idea and act of objectifying the body for one’s own pleasure has been valid and is something considered right by society. Therefore, this paper offers a theology of the body as an effort to revise the wrong perspective of the body. The body is not just a body, but the entire existence of a human being which but also has a personal and spiritual identities.]]>
<![CDATA[Kapitalisme Global sebagai Akar Kerusakan Lingkungan: Kritik terhadap Etika Lingkungan ]]>
<![CDATA[Yohanes Hasiholan Tampubolon]]>;
<![CDATA[Dreitsohn Franklyn Purba]]>
<![CDATA[ Societas Dei: Jurnal Agama dan Masyarakat Vol 9 No 1 (2022): Agama dan Etika di Era Sekuler ]]>
Publisher : <![CDATA[Reformed Center for Religion and Society ]]>
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DOI: 10.33550/sd.v9i1.265
<![CDATA[In the middle of environmental crisis context, the debate on the definition and concept of environmental ethics seems that there will be no end. This paper wants to assess major impact on the reality of environmental damage. Through the literature review method, the author finds that environmental crisis does not come from a person's bad ethics, but there is another factor that also influences environmental crisis, namely global capitalism. Capitalism is a mode of production and consumption which is the main actor of environmental crisis. It does not mean that destructive behavior is done by humans not need to be morally condemned, on the other hand the tendency of moralism is needed to be avoided, which assumes that environmental problem can be solved by producing environmental ethics ideas that are friendly to all nature.]]>
<![CDATA[Agama dan Keamanan ]]>
<![CDATA[Semy Arayunedya]]>
<![CDATA[ Societas Dei: Jurnal Agama dan Masyarakat Vol 8 No 2 (2021): Agama dan Keamanan ]]>
Publisher : <![CDATA[Reformed Center for Religion and Society ]]>
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DOI: 10.33550/sd.v8i2.272
<![CDATA[The change in the security paradigm still remains an opportunity for religions to make the bargaining power of ideas about world’s affairs. People and religion institutions should participate and contribute on exact science to the humanities from the present range to the future. Certainly, it doesn't just stop when we work hard to help natural disasters victims, overcoming poverty, uphold human rights, or fight for a decent living environment, and the universal mission of religion but also to focus on human flourishing. This mission can only be accomplished by turning from the love of pleasure, which is the main axis of today's culture, to the pleasure of love.]]>
<![CDATA[Sekularisme, Epistemologi Reformed, dan Liturgi: Menimbang Peran Liturgi dalam Konteks Masyarakat Sekuler ]]>
<![CDATA[Samuel Vincenzo Jonathan]]>;
<![CDATA[Albertus Harsawibawa]]>
<![CDATA[ Societas Dei: Jurnal Agama dan Masyarakat Vol 9 No 1 (2022): Agama dan Etika di Era Sekuler ]]>
Publisher : <![CDATA[Reformed Center for Religion and Society ]]>
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DOI: 10.33550/sd.v9i1.289
<![CDATA[Secularism is a condition of the times when we live in today. It gives awareness to the global community that in reality there is only the immanent—there is no God. So, theism is seen as just one of the many available options: atheism becomes even more attractive to embrace. Generally, a theist will respond by demonstrating the theism plausibility through positive arguments about the existence of God. The author rejects this and offers an approach from Reformed epistemology on the problem, as it is a thesis on how one knows God. Through Reformed epistemology, the author views secularism as what he considers as a cognitive environment. A cognitive environment prevents the “knowing subject” from knowing God, as the authors point out that the appropriate response to secularism is involving the “knowing subject” into the liturgy. Thus, liturgy can also be understood as an act that has an epistemic dimension which enables a person knowing God.]]>
<![CDATA[Melawan Korupsi: Inspirasi dari Injil Matius 6: 11 ]]>
<![CDATA[Andreas Maurenis Putra]]>
<![CDATA[ Societas Dei: Jurnal Agama dan Masyarakat Vol 9 No 1 (2022): Agama dan Etika di Era Sekuler ]]>
Publisher : <![CDATA[Reformed Center for Religion and Society ]]>
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DOI: 10.33550/sd.v9i1.292
<![CDATA[This theological reflection wants to give a message to Christians by analyzing corruption based on the Gospel of Matthew 6:11 among the corruption proliferation in Indonesia. Through the library method, this article finds that Matthew 6:11 is against corruption because corruption is a form of ignorance to take care the social faith that inherited from Jesus, namely an attitude of being aware and caring for the others’ needs as reflected for “our food” and “enough” calling. Based on these findings, this article arrives at an alternative solution, it is promoting informal and formal anti-corruption education. Informally, parents are invited to build an example of honest living as a family habit and make the house as a faith school . Formally, it is necessary to integrate anti-corruption values into a number of subjects or courses (inclusive approach) and make anti-corruption education into a local content subject or a separated subject (exclusive approach).]]>
<![CDATA[Narasi Pluralisme Pelaku Aliran Kebatinan Sumarah ]]>
<![CDATA[Yusuf Ratu Agung]]>;
<![CDATA[Mohammad Mahpur]]>;
<![CDATA[Moh Zawawi]]>
<![CDATA[ Societas Dei: Jurnal Agama dan Masyarakat Vol 9 No 1 (2022): Agama dan Etika di Era Sekuler ]]>
Publisher : <![CDATA[Reformed Center for Religion and Society ]]>
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DOI: 10.33550/sd.v9i1.296
<![CDATA[Pluralism as a practice becomes a unique experience, especially in cross-religious encounters. Among those experiences, mysticism had the practice of directly appreciating differences in every moment without causing sensitivity to different faith. This paper aims to present good pluralism practice outside of the formal religion. The research method used a phenomenological qualitative method. The research participants consisted of 7 representatives of the Sumarah community in Malang. Data mining techniques are interviews, focus group discussions, and participant observation. Data analysis used phenomenological thematic categorization technique. The results are first, the pluralism narrative of the Sumarah actors emphasizes the divinity awareness beyond the expression of symbols, dogmas, and religious laws as the prerogative of each religion. Second, Sumarah openly accepts divine awareness as a complete awareness and a reflection of mental pluralism. The implication is that mutually appreciating religious relationships become more meaningful when someone is transformed into enlightenment consciousness.]]>
<![CDATA[Sikap Kekristenan terhadap Perang dan Perdamaian: Suatu Tinjauan Teologis Etis ]]>
<![CDATA[Benyamin F Intan]]>
<![CDATA[ Societas Dei: Jurnal Agama dan Masyarakat Vol 9 No 1 (2022): Agama dan Etika di Era Sekuler ]]>
Publisher : <![CDATA[Reformed Center for Religion and Society ]]>
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DOI: 10.33550/sd.v9i1.301
<![CDATA[Looking at the relationship between war and religion, there are at least three popular ethical positions, namely holy war, pacifism, and just war. All three of them have their manifestations, both in Scripture and in church history,that rely on their logic, and produce their inadequacy. This article attempts to explore them in order to give insight into Christian thinking about war. By using a normative ethical approach, this article concludes that the position of pacifism and Just War are the options that can be taken. Furthermore, the two positions do not mutually negate each other but complementarily fill in the insufficiency of ethical questions about war in the two ethical positions.]]>
