Khazanah Theologia
Khasanah Thelogia is a national journal managed by the Program Pasca Sarjana UIN Sunan Gunung Djati Bandung Khasanah Thelogia is a double blind reviewer and open access peer-reviewed journal that focuses on the novelty of theology, and education practices through quantitative and qualitative research (hermeneutics, argumentative, and case studies). This journal publishes original articles, reviews, and also interesting case reports.
Articles
86 Documents
<![CDATA[The Evolution of Israel's Religion from Abraham to Pre-Exilic and Its Significance for Christians ]]>
<![CDATA[Suyadi Tjhin]]>;
<![CDATA[Leonardo C. Dendeng]]>
<![CDATA[ Khazanah Theologia Vol 4, No 3 (2022): Khazanah Theologia ]]>
Publisher : <![CDATA[UIN Sunan Gunung Djati ]]>
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DOI: 10.15575/kt.v4i3.12251
<![CDATA[This article examines the evolution of Israel's religion from the Abrahamic Pre-exilic (approx. 2100-586 BC). The main data of this research is a literature study with a qualitative methodology through an Integrative Critical Analysis (ICA) approach to achieving the aims or objectives of the research. The conclusion or research results obtained are that the evolution of Israel's religion occurred not only in an applicative manner but also substantively. The evolution of Israel's religion can be said to be inseparable from the population, natural, socio-political, marriage, or family factors, where religion is the ultimate concern for survival, aligning life with the universe (aligning one's self with the universe), appeasing the gods including Baal, Asherah, Molok, and others to get their favor (how to placate the deities and secure their favor) with the background of the principle that obedience can be a blessing and disobedience can be a curse. Its significance for Christians is that Israel's religion and Christianity have historical and theological links to deepen understanding of the Bible; as a mirror of faith and Christian life; and how Christians should practice their religion in a pluralist society and the midst of pluralism.]]>
<![CDATA[The Covid-19 Pandemic in the Age of Necropolitics: Challenges for Liberation Theologies ]]>
<![CDATA[Leonel Iván Jiménez Jiménez]]>
<![CDATA[ Khazanah Theologia Vol 4, No 3 (2022): Khazanah Theologia ]]>
Publisher : <![CDATA[UIN Sunan Gunung Djati ]]>
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DOI: 10.15575/kt.v4i3.20196
<![CDATA[The pandemic Covid19 is not only a medical emergency but also a major economic and political crisis, including the existence of a neoliberal transformation called necropolitics namely the determination of who should die. This article aims to offer liberation theology in the context of the COVID-19 pandemic. The research results show liberation and contextual theologies will be critical in future battles against necropolitical policies. The Covid-19 pandemic is not creating a new reality, but rather exposing and radicalizing existing realities - necropolitical realities - all over the world. Liberation and contextual theologies will be critical in future battles against necropolitical policies. The church must listen to what marginalized communities have to say, and liberation and contextual theologies must listen to what other theologies have to say. A liberation narrative must be declared, in which all liberative narratives can find a space of openness. While hegemonic narratives are imposed, the Gospel of Life, Justice, Joy, and Liberation has the potential to open previously closed horizons. Even under necropolitical regimes, there is good news.]]>
<![CDATA[God in dialogue with His creation ]]>
<![CDATA[Andreas May]]>
<![CDATA[ Khazanah Theologia Vol 5, No 1 (2023): Khazanah Theologia ]]>
Publisher : <![CDATA[UIN Sunan Gunung Djati ]]>
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DOI: 10.15575/kt.v5i1.20197
<![CDATA[Christian faith, theology and natural sciences are brought into conversation with each other to analyse different aspects of the dialogue between God and his creation. The methodological approach consists of bringing research results from theology and the natural sciences documented in current publications as well as philosophical considerations into a dialogue with the Christian faith. Furthermore, the chronological development is given special attention. Both philosophical considerations and physical observations show that this universe was created by a transcendent intelligent supreme being, the Christian God, and that it is very important for this supreme being to communicate with the intelligent living beings in this universe. God entered and continues to enter into an ever more intense and intimate dialogue with his creation in various ways, both in Earth history and evolution, and in the history of the people of Israel, as well as today in the Christian era. To remove all possible barriers and obstacles to dialogue, God himself became man in Jesus Christ. The incarnation of Jesus Christ is the culmination of the dialogue between God and his creation. The incarnation and resurrection of Jesus Christ had a very great impact on the triune God. God gives himself so much to the dialogue with his creation that he takes into his innermost being the human body of Jesus Christ, which is a part of his creation marked by time. At the end of time, all human beings who have chosen God will live eternally with each other and with the triune God in comprehensive and fulfilling communion. This all-encompassing and all-fulfilling dialogue of love will originate from the triune God and will fill and glorify the whole of creation. The article shows that dialogue is central to understanding the relationship between God and his creation. The intra-Trinitarian dialogue of love between the three persons of God is the starting point, model and goal of both creation and God's dialogue with his creation. Contribution: The synthesis of Christian faith, theology and natural sciences makes it possible to see more clearly how much God is in dialogue with his creation. This can help us to recognise more deeply God's love for his creation and especially for us humans, and to act from this insight.]]>
<![CDATA[A theological pastoral perspective to prayer ministry in Nigeria ]]>
<![CDATA[Favour C. Uroko]]>;
<![CDATA[Blessing Okponung]]>;
<![CDATA[Attah Ngozika]]>
<![CDATA[ Khazanah Theologia Vol 5, No 1 (2023): Khazanah Theologia ]]>
Publisher : <![CDATA[UIN Sunan Gunung Djati ]]>
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DOI: 10.15575/kt.v5i1.20198
<![CDATA[This article examines prayer ministry in Nigeria from a theological pastoral perspective. The objectives of this study include (1) to assess prayer ministry in Nigeria; (2) to explore reasons for the boom in prayer ministries in Nigeria; (3) to assess the impact of the activities of prayer ministries in Nigeria. Existing literature have not adequately explored prayer ministry from a theological pastoral lens. In Nigeria, prayer ministries could be seen all over the place, with the intent of exploiting unsuspecting Nigerians. Religion has been so commercialised and commoditised to the extent that we now have “prayer consultants and contractors” whose task is to assist spiritually “weak” people to fast and pray for divine solutions to their problems. Their trademark is to see scary visions about their victims whom they will ask to go on fasting and intense prayers to ward off the looming danger on their lives or those of their family. If the victim says they do not have the strength for such a spiritual exercise, they will offer to help out for a fee. Oftentimes, the so-called vision is a figment of imagination of these fraudsters masquerading as men of God. This study was adopted content analysis through a phenomenological approach. Findings reveal that several of these prayer houses engaged in prayer merchandising, collecting money and material things from their victims, with the promise of prayer for them to gain spiritual and physical freedom. Also, there are reports of immoral activities such as rape happening there. Thus, Christian religious worship is long longer practiced in truth, and prayer houses no longer a place of righteousness, but a place of economic and material exploitationWith this study, Nigerians are better sensitised on how to prevent themselves from falling victim to religious fraud, and the church is also equipped on how to deal with a menace of this nature. The article concluded that a theological pastoral perspective of prayer ministry in Nigeria exposes how prayer houses have derailed and started extorting covertly and overtly from the unsuspecting members. The recommendations are discussed.]]>
<![CDATA[The Muslim’s meaning of life: How religious commitment and attachment to God influenced it? ]]>
<![CDATA[Medina Chodijah]]>;
<![CDATA[Salwa Mahalle]]>
<![CDATA[ Khazanah Theologia Vol 5, No 1 (2023): Khazanah Theologia ]]>
Publisher : <![CDATA[UIN Sunan Gunung Djati ]]>
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DOI: 10.15575/kt.v5i1.20747
<![CDATA[Various studies conclude that religion influences psychological well-being, including the formation of the meaning of one's life. This study aims to determine the extent of the influence of religious commitment and attachment to God with the meaning of life in adult Muslims. This study uses a quantitative approach, with 312 samples and uses 3 adaptation instruments from The Religious Commitment Inventory (RCI-10), The Attachment to God Inventory (AGI), and the Meaning in Life Questionnaire (MIL), which are then processed by descriptive statistics and correlation and regression techniques. The results show that 56.1% of the sample has a high religious commitment, while commitment to God has two dimensions: avoiding intimacy, where 53.5% of the sample was on the high scale and the dimension of anxiety about abandonment, where 87.2% lied on the low scale. In the meaning of life variable, 54.2% of the sample has a meaning of life on a high scale. There is a significant relationship between religious commitment to the meaning of life and attachment to God with the meaning of life. It can be concluded that religious commitment and attachment to God affect the meaning of one's life. Even though, Religious commitment has a greater influence on the meaning of life, which contributes 24.3%, while attachment to God only contributes 1.7%. The limitation in this study is that the instrument of attachment to God uses a general instrument that applies to all religious, so it is recommended for further research to use and develop an instrument of attachment to God that specifically refers to Islamic characteristics.]]>
<![CDATA[On Canaries, Icebergs and the public sphere: The pragmatic compromise of religious pluralism ]]>
<![CDATA[Mike Grimshaw]]>
<![CDATA[ Khazanah Theologia Vol 5, No 1 (2023): Khazanah Theologia ]]>
Publisher : <![CDATA[UIN Sunan Gunung Djati ]]>
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DOI: 10.15575/kt.v5i1.20508
<![CDATA[The return of religion in western society has resulted in the expression of what is often termed post-secular socio-politics, closely linked to increasingly pluralistic societies that result from globalization. While the public sphere has, in the West, tended to follow a ‘WASP’- derived model of post-Westphalian secular public sphere and the privatization of religion, this model is increasingly under critique and complaint. How might pluralism and the expression of religion be re-thought and re-encountered? This paper, engaging with the work of Ulrich Beck (2004) on “realistic cosmopolitanism” argues for a more localised, urbanised approach and understanding. The public sphere is actually a series of everyday pragmatic engagements and experiences that require a more nuanced evaluation. Critiquing the utopian agendas of much cosmopolitan theory, this paper asks two questions: Firstly, what can the return of religion tell us about late modern society? Secondly, what changes may be necessary to re-engage (with) pluralistic public spheres – and societies? Arising in response to the increasing discussion and debate as how societies can seek to engage with growing religious pluralism, using the central metaphors of ‘the iceberg’ and ‘the canary’ as hermeneutic tools, undertaken within a wider Taubesean hermeneutical reading, it argues for a rethought, pragmatic cosmopolitics that is intermestic; that is, both international and domestic in focus and response.]]>
<![CDATA[Faithful Resilience: Profit and Support Strategies of Religious Institutions amidst the COVID-19 Crisis ]]>
<![CDATA[Beuy Joob]]>;
<![CDATA[Viroj Wiwanitkit]]>
<![CDATA[ Khazanah Theologia Vol 5, No 2 (2023): Khazanah Theologia ]]>
Publisher : <![CDATA[UIN Sunan Gunung Djati ]]>
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DOI: 10.15575/kt.v5i2.22203
<![CDATA[This article presents an analysis of the observation on making a profit for religious institutions and providing social support during the COVID-19 pandemic in a tropical country in Indochina. The study utilizes a descriptive approach, combining a literature review and a case study to explore the specific situation in the region. The article begins with an introduction to the concept of social marketing and then focuses on a unique form of religiously related social marketing: the production and sale of amulets. The potential benefits for religious establishments in terms of both financial gain and social support are highlighted. Furthermore, a detailed case study on ritual amulet marketing during the COVID-19 outbreak crisis is provided, shedding light on the strategies employed and the outcomes achieved. The findings suggest that social marketing by religious institutions can be a valuable advertising tool even during times of public crisis. The article concludes by emphasizing the potential of social marketing as an effective means for religious institutions to address societal needs and generate positive impacts. This research contributes to the understanding of the role of religious organizations in the promotion of social welfare and offers insights for practitioners seeking innovative approaches to navigate challenging circumstances.]]>
<![CDATA[Discourses of faith: popular religiosity in the work of Jorge Hidalgo and José Emilio Leyva ]]>
<![CDATA[Yuricel Moreno Zaldívar]]>
<![CDATA[ Khazanah Theologia Vol 5, No 2 (2023): Khazanah Theologia ]]>
Publisher : <![CDATA[UIN Sunan Gunung Djati ]]>
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DOI: 10.15575/kt.v5i2.22916
<![CDATA[The article deals with the representation of popular religiosity in the work of the artists Jorge Hidalgo Pimentel and José Emilio Leyva Azze. From engraving, painting, drawing and sculpture, both have recreated deities, various symbolic elements, orality, among other aspects that are part of the social imaginary in Cuba. The text chooses representative works of stages in which the artists assume the theme with greater permanence within their work. The examination has been carried out from a qualitative perspective that overlaps the formal analysis of the works and the hermeneutic method, as a generalizing interpretative framework. With different trajectories, motivations and poetics, Jorge Hidalgo and José Emilio Leyva contribute visions that demonstrate the survival of cultural practices rooted in the Cuban people, since they form an intrinsic part of their identity. The works contribute to the safeguarding of these manifestations of intangible cultural heritage. The evaluations given in the text also provide elements that enrich the critical body on this matter within the Holguín visual arts.]]>
<![CDATA[Faith, Hope, and Resilience: Unveiling the Spiritual Dimensions of Hope in Christian Education ]]>
<![CDATA[Cyril Odia]]>
<![CDATA[ Khazanah Theologia Vol 5, No 2 (2023): Khazanah Theologia ]]>
Publisher : <![CDATA[UIN Sunan Gunung Djati ]]>
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DOI: 10.15575/kt.v5i2.21393
<![CDATA[Many people can endure economic hardships and do suffer considerably due to the social and political structures within which they live. One way to understand why such people do not give up in life or stop working hard despite low economic rewards is connected to the element of the Christian faith. It is a spiritual gift that enables people to ‘endure’ challenges in life and grow strong amid adversity. This belief is mentioned in Romans 5:1-5 but does it really work that way? This research explored the possibility of people relying primarily on the word of God and participating in religious activities to cope with life's difficulties. It was significant to have focus group interviews with people living under such conditions of faith and economic hardship to understand how this gift works in real life. From this research carried out in 2022, it was discovered that people who are active in practising their Christian faith could cope with hardships that come their way in life because of a strong sense of hope.]]>
<![CDATA[Towards Unity in Baptism: Exploring the Current State and Future Possibilities of Ecumenical Recognition ]]>
<![CDATA[Tomi Karttunen]]>
<![CDATA[ Khazanah Theologia Vol 5, No 2 (2023): Khazanah Theologia ]]>
Publisher : <![CDATA[UIN Sunan Gunung Djati ]]>
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DOI: 10.15575/kt.v5i2.20036
<![CDATA[This study discusses the current state of ecumenical discussions on the mutual recognition of baptism and the possibilities for progress. Baptism is considered the basic sacrament of unity in Christianity, yet mutual baptismal confession is still not a reality among all Christian Churches and communities. This research also tries to answer questions about the lack of faith in infant baptism and the differences in understanding of the sacrament, especially in the relationship between Orthodox and Protestants. The method used in this study is a systematic analysis of the most relevant ecumenical theological sources of baptism. Understanding the relationship between baptism and faith is the main focus of this study, including an understanding of the ontological and epistemological dimensions of faith and being a Christian from a theological perspective. The results of the analysis are also integrated into the framework of Christian life in general and ecclesiology. One of the important findings in this study is the seventh canon of the second ecumenical council in Constantinople in 381 which states that any baptism performed with water and in the name of the Trinity should be considered a valid Christian baptism. Although the recognition of baptism does not directly entail full ecclesiastical union or eucharistic intercommunion, it does provide hope and encouragement to work harder in promoting common Christian witness and ministry. This research is also relevant in resolving the dilemma between infant baptism and the baptism of believers. In conclusion, the study proposes possible paths to take this discussion forward, in the hope of achieving a wider mutual recognition of baptism among different Churches and Christian communities.]]>
