Journal of Asian Orientation in Theology
Focus Journal of Asian Orientation in Theology (JAOT) is founded and sponsored by Sanata Dharma University School of Theology. It publishes scientific and critical thoughts in Asian Theology with Contextual and interdisciplinary approaches. Scope JAOT develops contextual theological discourses in dialogue with sociological, anthropological, comparative religion, religious studies, historical, cultural and psychological perspectives and takes the diversity of Asian societies and cultures as its context. The journal is open to scholars from all religious backgrounds.
Articles
71 Documents
<![CDATA[Light In The Dark Azyumardi Azra's Cotribution In Framing Novelty of Nusantara Islam ]]>
<![CDATA[Martinus Joko Lelono]]>
<![CDATA[ Journal of Asian Orientation in Theology Vol 5, No 1 (2023): Journal of Asian Orientation in Theology ]]>
Publisher : <![CDATA[P3TK, Sanata Dharma University ]]>
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DOI: 10.24071/jaot.v5i1.5228
<![CDATA[Azyumardi Azra significantly contributed to re-framing the Indonesian situation during his lifetime as a scholar. This article works on the literature review of the works of Azra. It aims to perform an analytical article that helps people comprehend that social reality lives in certain identity politics. Azra proposed to look at reality from the "Optimistic Perspective†that has become a distinguished perspective in looking at the present situation of Indonesian Islam. Using the social framing theory by Erving Goffman, this article contributes to performing the social life from a new perspective. In the Catholic perspective of interreligious dialogue, the work of Azyumardi Azra is in line with the contemporary efforts of Pope Francis. As an institution, a religion derives into a certain situation that emerges the complexity of its adherents’ way of thinking, however, certain influential figures build new social frameworks that enable people to have a distinctive way from the directed situation. ]]>
<![CDATA[The Pattern of Biblical Synodality in The Acts of The Apostles and Its Relevance to The Asian Catholic Families Today ]]>
<![CDATA[Raden Paulus Edi Widiasta]]>
<![CDATA[ Journal of Asian Orientation in Theology Vol 5, No 1 (2023): Journal of Asian Orientation in Theology ]]>
Publisher : <![CDATA[P3TK, Sanata Dharma University ]]>
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DOI: 10.24071/jaot.v5i1.5301
<![CDATA[Synodality is defined as the way of life and act of the Church. The question is whether this way of life and act has only begun recently, especially when the synod for synodality was echoed throughout the universal Church or it has been existed since the early Church. This article aims to trace the theme of synodality as the way of life and act of the early Church in the Acts of the Apostles. The Lukan sequel was chosen because it recorded many stories about the early Church. Narrative analysis focusing on the formal structure of the plot is used to explore the synodality theme presented in the texts. The goal is to find a biblical synodality pattern that could be duplicated step by step by the Asian Catholic Families today. This is the relevance of synodality as the way of life and act of the early Church for the Asian Catholic Family today as the most basic level of the Church.]]>
<![CDATA[Presenting The Love of God Through The Javanese Hindu Temple of The Sacred Heart of Jesus in Ganjuran Yogyakarta ]]>
<![CDATA[Yoachim Agus Tridiatno]]>
<![CDATA[ Journal of Asian Orientation in Theology Vol 5, No 1 (2023): Journal of Asian Orientation in Theology ]]>
Publisher : <![CDATA[P3TK, Sanata Dharma University ]]>
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DOI: 10.24071/jaot.v5i1.5810
<![CDATA[The paper aims to study inculturation in the practices of pilgrimage to the Sacred Heart of Jesus temple in Ganjuran Yogyakarta by exploring its socio-historical background and the current practices. The temple was built in 1927-1930 by Schmutzer family and designed in the Javanese Hindu architecture. After being neglected for 60 years, in  1990, the temple was reinterpreted and revitalized by Father Gregorius Utomo in line to the spirit of the Sacred Heart of Jesus that aspired the Schmutzer family. Now, many pilgrims from various faith visit the temple everyday for getting spiritual and physical healing. This study is an action research where the researcher directly involves in the object to be studied. He did pilgrimage to the temple regularly while he did interviews with the pilgrims for getting the data.  Besides, the data are collected through   indirect interviews  with questionnaires. It is completed with the library sources. The data then was verified, classified, and analized in a descriptive qualitative approach.]]>
<![CDATA[Resonance Empowered By Christianity ]]>
<![CDATA[Kundong Kim]]>
<![CDATA[ Journal of Asian Orientation in Theology Vol 5, No 1 (2023): Journal of Asian Orientation in Theology ]]>
Publisher : <![CDATA[P3TK, Sanata Dharma University ]]>
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DOI: 10.24071/jaot.v5i1.5686
<![CDATA[The purpose of this article is to understand the modern world better and to find what theology can contribute to it. Modernity has brought about many achievements for human beings, but they can be ambivalent in nature, sometimes with pathological consequences. The theory of resonance is an approach by a German sociologist, Hartmut Rosa, and is one of the meaningful responses to the ambivalent situations ofmodernity. It focuses on individuals’ ability to resonate in their life experiences. Its analysis ofthe modern society, which include Asian societies, and its proposals based on that analysis are very convincing, but some critical reflections from theological perspectives can provide a useful complement to the theory. The essay will use approaches from sociology and theology in order to access the resonance theory. The dialogue with theology shows that theology sheds light on the meaning ofpain and suffering in the human realities of evil and death, which the theory seems to neglect. It can bring about solidarity through prayers and offer a suitable pastoral approach. By enabling rethinking about time as a creation of God, theology can drive out fear against the phenomenon of acceleration and can help human beings to live out the present and to meet God in this very moment in life. Moreover, theology adds the dimension oftranscendence to life. On the other hand, Rosa’s concept ofresonance provides an occasion for these theological reflections and helps one to rethink the modern-day pastoral approach for people, believers and non-believers alike. In other words, confronting this theory helps Christianity to be more open to the modern world and to understand it better. It is hoped that the essay will further thedialogue of the theory with theology and the thoughts from other traditions such as in Asia ]]>
<![CDATA[Doing Communicative Theology of Social Justice from Christian and Islamic Perspectives ]]>
<![CDATA[A. Setyawan]]>;
<![CDATA[J.B. Banawiratma]]>;
<![CDATA[Fatimah Husein]]>
<![CDATA[ Journal of Asian Orientation in Theology Vol 5, No 1 (2023): Journal of Asian Orientation in Theology ]]>
Publisher : <![CDATA[P3TK, Sanata Dharma University ]]>
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DOI: 10.24071/jaot.v5i1.5909
<![CDATA[With a long tradition of mono-religious education in Indonesia, the understanding of social justice inscribed as the fifth principle of Pancasila is subject to a one-sided theological or otherwise secular outlook. While the former lacks in theology’s publicness, the latter does not conform with the foundational national consensus. Resembling Pancasila’s collaborative spirit, the research question of this article is how to understand social justice from an inter-religious outlook. This library research-based article employs a communicative theology developed by Matthias Scharer and Bernd Jochen Hilberath within the scope of Christian and Islamic perspectives. In such a theology, social justice is never speculative, ideological, or ahistorical. Instead, it emerges from factual movements that ignite public awareness required for further engagement for social transformation. A close reading of some sources of both traditions reveals social justice as a God-oriented, people-centered movement with a mustadafun perspective]]>
<![CDATA[Modify Indonesian Catholic Religious Education from Mono-Religious to Interreligous Education ]]>
<![CDATA[Antonius Virdei Eresto Gaudiawan]]>;
<![CDATA[Tabita Kartika Christiani]]>;
<![CDATA[Arqom Kuswanjono]]>
<![CDATA[ Journal of Asian Orientation in Theology Vol 5, No 1 (2023): Journal of Asian Orientation in Theology ]]>
Publisher : <![CDATA[P3TK, Sanata Dharma University ]]>
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DOI: 10.24071/jaot.v5i1.5744
<![CDATA[Catholic religious education is an educational process that helps Catholic students grasp the knowledge of the Christian life and identity. In Indonesia, national education law pushes students to learn their religion. Religious education then becomes a mono-religious education that does not suit the Indonesian plurality. It will elevate exclusivism. Indonesian Catholic religious education promotes respect, dialogue, and collaboration between religious adherents. The foundation for this effort is Catholic respect toward other religions, explicitly stated in the declaration of Nostra Aetate. Every grade has a topic that introduces different cultures and religions. It is the application of Indonesian Catholic religious education to educate students to respect other beliefs. It is a good start for multicultural education, and at the same time, it raises questions about the probability of modifying a mono-religious education into an interreligious one. This research was conducted in the diocese of Surabaya, while Jombang, Blitar, and Surabaya were chosen as the diocese's representatives. Interviews with Catholic religious teachers used a semi-structured mode. These are some findings from this research. Practices of Catholic religious education in Indonesia open the possibility of modifying a mono-religious education becomes interreligious education. It needs teachers' commitment and school policy that allows the teacher to modify the curriculum. The teachers' creativity to alter the curriculum needs the principal's goodwill. It also needs reformation from every aspect of school as a social system to support multicultural education. On the other side, the environment outside the school is hoped to give positive support for the reformation by giving broader experience. Through this process, Catholic religious education in Indonesia fulfill its destiny to cultivate faith and promote respect toward other religions.]]>
<![CDATA[The Imagery of Slavery in Romans 6.15-23 ]]>
<![CDATA[Ant. Galih Arga WA]]>
<![CDATA[ Journal of Asian Orientation in Theology Vol 2, No 01 (2020): Journal of Asian Orientation in Theology ]]>
Publisher : <![CDATA[P3TK, Sanata Dharma University ]]>
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DOI: 10.24071/jaot.v2i01.6118
<![CDATA[The slavery in the Greco-Roman provides resources to interpret Paul’s idea of slavery as a metaphor for the power of sin in binding human souls in Rom 6.15–23. Paul uses the idea of obedience to explain that, when people believe in Christ, they die to their former life and are given a new life by the new master. Those baptized in Christ die to the old life and receive a new life as slaves of God. The new baptized gets their freedom and so they now surrender all parts of their body as slaves of righteousness.]]>
<![CDATA[HEBREWS ARTICULATING HYPOSTATIC UNION WITH CHRIST ]]>
<![CDATA[Adeoye, Moses Adeleke]]>
<![CDATA[ Journal of Asian Orientation in Theology Vol 5, No 2 (2023): Journal of Asian Orientation in Theology ]]>
Publisher : <![CDATA[Universitas Sanata Dharma ]]>
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DOI: 10.24071/jaot.v5i2.6108
<![CDATA[Hypostatic is derived from the original language of Scripture (Heb. 1:3) which brought the essential person of Jesus in his human and divine natures. Hebrews describes Jesus as superior to all other beings and all other claims. The doctrine of the hypostatic union teaches that our Lord’s divine nature and His human nature were united forever. He is different from the rest of humanity in that He is God and sinless and his unique theanthropic person of the universe. Despite the various opposing objections that attempt to criticize or disprove Jesus Christ’s two natures (divine and human) his obedience to God’s will even to the point of death shows Jesus’ divinity and humanity working together in perfect harmony. The basic idea that Christ is hypostatically communicating with both divine and human energies is also experienced by believers when their humanity is energized by the Holy Spirit and able to speak to God. In conclusion, the explanation of the anthropic unity of the person of Jesus Christ is quite clear that Jesus has both a divine will and a human will. The union of Christ’s divine and human natures are related to His acts as an incarnate person through His experience as a result of his person of Christ.]]>
<![CDATA[Reading The Bible, Ecologically: Re-Imagining Our Theological Hermeneutics ]]>
<![CDATA[Dominic S. Irudayaraj]]>
<![CDATA[ Journal of Asian Orientation in Theology Vol 5, No 2 (2023): Journal of Asian Orientation in Theology ]]>
Publisher : <![CDATA[Universitas Sanata Dharma ]]>
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DOI: 10.24071/jaot.v5i2.6280
<![CDATA[Commencing with a personal prelude to ecological biblical hermeneutics and inspired by a prophetic call of Pope Francis, the present paper outlines how in times of profound crisis, the need to choose what counts is urgent. With recourse to the same model of crisis and choice, a brief overview of some of the salient eco-biblical proposals is presented which then sets the stage for the author’s eco-hermeneutical reading of Isaiah 34-35, which brings to the fore the prophetic portrayal wherein otherwise marginal/ized earth-companions meaningfully show similarity with the cherished Israelite traditions and theological visions.]]>
<![CDATA[GROUNDING CHURCH Initiative: Church's Initiative To Develop Environmental Awareness ]]>
<![CDATA[Musdodi Frans Jaswin Manalu]]>
<![CDATA[ Journal of Asian Orientation in Theology Vol 5, No 2 (2023): Journal of Asian Orientation in Theology ]]>
Publisher : <![CDATA[Universitas Sanata Dharma ]]>
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DOI: 10.24071/jaot.v5i2.6660
<![CDATA[This research explores the various activities that churches can undertake to encourage their congregations to be more concerned about environmental damage. The case study focuses on PT Toba Pulp Lestari in Porsea, North Sumatra. Despite its benefits in driving the community’s economy, many cases of environmental damage have occurred due to the establishment of this mill since its inception. At the same time, there have been protests, demonstrations, and anarchist actions, some ofwhich have been supported by the local Church aimed at closing the mill. I believe the Church should not resort to such violent acts, but I also disagree that the Church has not taken any initiative to minimize the damage. The reason for the Church to participate in saving the environment is so that the Church does not get caught up in the theoretical understanding that is only centered on teaching in the Church room, thus forgetting the practice taught in daily life. This paper provides various initiatives the Church can take to encourage its people to be actively involved and care more about the environment.]]>
