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<![CDATA[DISIPLIN ROHANI BAGI MAHASISWA STT EBENHAEZER: PRESPEKTIF DALAM PERJANJIAN LAMA ]]>
<![CDATA[Paath, Jeane]]>;
<![CDATA[Ziliwu, Wince]]>
<![CDATA[ Manna Rafflesia Vol. 9 No. 2 (2023): April ]]>
Publisher : <![CDATA[Sekolah Tinggi Teologi Arastamar Bengkulu ]]>
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DOI: 10.38091/man_raf.v9i2.301
<![CDATA[The purpose of this research is to find God's truth about spiritual discipline in the Old Testament as a basis for theology students in completing their study assignments at STT Ebenhaezer Tanjung Enim. This is motivated by the lack of student understanding of spiritual discipline, especially students who have received disciplinary sanctions from institutions. In order to solve the above problems, research was carried out using descriptive-bibliological methods especially in the Old Testament. The result is the basis of spiritual discipline, namely the law, God's revelation and God's promises. The principle of spiritual discipline is to be carried out continuously, in the form of orders and various regulations, educating in truth and proclaiming justice. The purpose of spiritual discipline is for God's people to experience repentance, improve spiritual quality and bring God's people to true worship. The pattern of spiritual discipline is through the traditions of God's people, teaching, warnings and punishment.]]>
<![CDATA[DEMARKASI KONTEKS DUALISME SPESIFIK NATUR YESUS: EKSPOSISI YOHANES 5:19 ]]>
<![CDATA[Sesatonis, Yos Adoni Sesatonis]]>;
<![CDATA[Paparang, Stenly R.]]>;
<![CDATA[Suwardi]]>;
<![CDATA[Boboy, Yuni Marsalina]]>
<![CDATA[ Manna Rafflesia Vol. 9 No. 2 (2023): April ]]>
Publisher : <![CDATA[Sekolah Tinggi Teologi Arastamar Bengkulu ]]>
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DOI: 10.38091/man_raf.v9i2.302
<![CDATA[The dual nature of Jesus still leaves problems of interpretation and understanding. The emphasis on the humanity of Jesus is excessive, resulting in His divinity needing to be addressed in some aspects. On the other hand, overemphasizing the divinity of Jesus resulted in His humanity being hindered, especially in the aspect of His suffering and death. The text of John 5:19 is often misunderstood as if Jesus was not God because He could not do anything on His own. This has the potential to cause doctrinal deviations. This study uses a qualitative method with an exposition approach that looks at the basic texts of the dual nature of Jesus and summarizes the interpretation and understanding of the topic. From this approach, it can be seen several points of affirmation, namely: the specific dualism of the nature of Jesus is understood based on the demarcation of context, the motivation for interpretation and understanding is one of the first steps in understanding the demarcation of the dual nature of the context, and negative perceptions of understanding biblical Christology leading to logical misperceptions of the biblical internals.]]>
<![CDATA[GEREJA YANG BERBAGI DAYA DALAM MISI LINTAS BUDAYA: KAJIAN MISIOLOGIS ROMA 15:22-33 ]]>
<![CDATA[Prabowo, Paulus Dimas]]>;
<![CDATA[Kalaka, Jhon]]>
<![CDATA[ Manna Rafflesia Vol. 9 No. 2 (2023): April ]]>
Publisher : <![CDATA[Sekolah Tinggi Teologi Arastamar Bengkulu ]]>
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DOI: 10.38091/man_raf.v9i2.304
<![CDATA[The church has been chosen as God's mission agent in the time of grace to express God's love for all ethnic groups in the world in a cross-cultural mission program. However, church mission activities (missio ecclesiae) in cross-cultural missions are often interpreted as limited to preaching the gospel by taking Matthew 28:19-20 to be the primary text reference. Evangelicals and Pentecostals widely hold this view. Considering other texts, it will be evident that the local church's involvement in cross-cultural missions is more expansive to include other activities. Through the method of thematic analysis of Romans 15:22-33, through a missiological lens, it is revealed that the church can share power in cross-cultural missions in three ways: accompanying evangelism in the field and donating funds for humanitarian services and praying for ongoing tasks. Church involvement is holistic, touching both spiritual and physical aspects.]]>
<![CDATA[MANIFESTASI KASIH DAN KEADILAN ALLAH: KAJIAN ETIS-TEOLOGIS TENTANG KEKERASAN ]]>
<![CDATA[Butar-Butar, Heryson]]>
<![CDATA[ Manna Rafflesia Vol. 9 No. 2 (2023): April ]]>
Publisher : <![CDATA[Sekolah Tinggi Teologi Arastamar Bengkulu ]]>
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DOI: 10.38091/man_raf.v9i2.310
<![CDATA[Violent behaviour in the history of human civilization has existed as old as human existence itself. Attempts to eradicate violent behaviour are futile because violence has a positive side when used with the right motivation, method and purpose. Applying violence with the reason to stop an injustice becomes an effective tool for creating a better life. The pros and cons regarding this matter are still the subjects of debate. This research aims to put forward a comprehensive ethical-theological thinking process to see the manifestation of God's love and justice for humans. The method used is qualitative, with an exploratory approach to obtain data and the context of the interpretation of violence in an ethical-theological scheme. The results of this study indicate that: humans are only responsible for minimizing the level of violence with the application of God's love and justice, violence does not always refer to the manifestation of the power of sin but human actions that have negative-destructive value when the violence is controlled and driven by corruption, and violence can have a value positive-constructive when owned and driven by God's love and justice.]]>
<![CDATA[SIKAP DAN TINDAKAN ORANG KRISTEN TERHADAP ANCAMAN POLITIK IDENTITAS DAN INTOLERANSI: SEBUAH KAJIAN TEOLOGI PRAKTIS ]]>
<![CDATA[Arifianto, Yonatan Alex]]>;
<![CDATA[Suhadi, Suhadi]]>;
<![CDATA[Purdaryanto, Samuel]]>
<![CDATA[ Manna Rafflesia Vol. 9 No. 2 (2023): April ]]>
Publisher : <![CDATA[Sekolah Tinggi Teologi Arastamar Bengkulu ]]>
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DOI: 10.38091/man_raf.v9i2.311
<![CDATA[Abstrak: Persoalan bangsa yang besar lewat perselisihan yang menimbulkan disintegrasi bangsa secara horizontal sangat disayangkan terjadi di Indonesia. Namun hal itu terjadi karena masyarakat mau di adu domba dengan oknum serakah kekuasaan dengan mengorbankan kerukunan bertujuan mereduksi keberagaman dan kemajemukan bangsa. Menggunakan metode kualitatif deskritif maka penelitian ini dapat disimpulkan bahwa tanggung jawab orang percaya atau gereja secara umum yang berada dalam fenomenologi politik identitas. Sejatinya orang percaya dapat menciptakan kerukunan dan memperkokohnya melalui sikap yang menjadi berkat dalam ruang publik. Hal itu juga selaras dengan apa yang dengan cita-cita kemerdekaan Indonesia yang telah diperjuangkan oleh pejuang kemerdekaan yang tidak melihat latar belakang SARA. Begitu juga kemajemukan harus tetap dijaga dan dikawal dengan tindakan-tindakan setiap hari yang tidak pernah menyinggung sentimen berlebihan dari identitas manusia. Oleh karena itu saling menghargai dan menghormati menjadi cara tersendiri untuk memperkokoh kerukunan supaya bangsa besar atas nama Indoensia ini memberi rasa nyaman bagi generasi selanjutnya]]>
<![CDATA[PENERAPAN DISIPLIN GEREJA BERDASARKAN KITAB INJIL SEBAGAI PEDOMAN DALAM MELAYANI ORANG-ORANG YANG TERMAJILKAN ]]>
<![CDATA[Gulo, Manase]]>
<![CDATA[ Manna Rafflesia Vol. 9 No. 2 (2023): April ]]>
Publisher : <![CDATA[Sekolah Tinggi Teologi Arastamar Bengkulu ]]>
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DOI: 10.38091/man_raf.v9i2.313
<![CDATA[The purpose of this study is to redefine the application of church discipline/strategies based on the Bible. The meaning of this discipline is to be a guideline for the church today when it finds its people falling into sin. The method used is qualitative research with an exemplary approach. The results of the study clearly state that the Bible has formulated a form of church discipline/tactics with the principles of serving, shepherding, and admonishing. The Bible says that the application of discipline has brought sinners to repentance. The Bible also states unequivocally that church discipline is not punishment but leads to the knowledge of Christ. Thus the church must be guided by Jesus' discipline pattern for sinners. The principle of Jesus' discipline is to seek and save the lost.]]>
<![CDATA[MISI GEREJA SEBAGAI PERSEKUTUAN YANG TERBUKA BERDASARKAN DOA TUHAN YESUS DALAM YOHANES 17:18-19 ]]>
<![CDATA[Purwoto, Paulus]]>
<![CDATA[ Manna Rafflesia Vol. 9 No. 2 (2023): April ]]>
Publisher : <![CDATA[Sekolah Tinggi Teologi Arastamar Bengkulu ]]>
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DOI: 10.38091/man_raf.v9i2.315
<![CDATA[The church founded by the Lord Jesus is an exclusive fellowship in matters of faith and salvation in the Lord Jesus Christ. On the other hand, the church is also an open (inclusive) communion that wants to work with others. The problem is the concept of the church as an open communion and the Biblical open missional paradigm. Using a qualitative descriptive method with a literature and hermeneutic approach, this study aims to explain the concept of the church as an open communion and explain an open missional paradigm based on the prayer of Jesus in John 17:18-19. The results of this study: first, the church as an open community is a union between church members based on the relational unity of the Trinity of God by developing an attitude of solidarity among fellow members and moving beyond the church community based on love. Second, the open missional paradigm manifests in three ways: Jesus is the central mission, the delegation of mission tasks, and sanctification in truth.]]>
<![CDATA[ANALISIS SOSIO-HISTORIS TEKS KEJADIAN 1:28 DAN IMPLIKASINYA BAGI KELAHIRAN ANAK DALAM PERNIKAHAN KRISTEN ]]>
<![CDATA[Marbun, Purim]]>;
<![CDATA[Sidabutar, Hasudungan]]>
<![CDATA[ Manna Rafflesia Vol. 9 No. 2 (2023): April ]]>
Publisher : <![CDATA[Sekolah Tinggi Teologi Arastamar Bengkulu ]]>
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DOI: 10.38091/man_raf.v9i2.317
<![CDATA[Marriage is a conscious choice and becomes one of the essential things in the journey of human life. Therefore, every couple who decides to start a household life brings their own needs, desires and aspirations, including the desire to have children. But the problem is there are married couples who are not blessed with children. If this is related to Christian marriage, how does the Christian faith respond to it? This paper explores the command to be fruitful and multiply in Genesis 1: 28. The method used is hermeneutic with a socio-historical approach to look at the text's origins so that the text's application is in accordance with the context. The results of the study show that the background of Genesis 1: 28 cannot be separated from the events of the life of the Jewish nation (Israel) when they had just returned from exile supported by the Persian empire. As leaders, the priests of Zadok needed many descendants to retrieve inherited land, manage land to revive the economy and pay taxes for the benefit of the lives of the Zadok priests and servants in the temple cult. Based on this, the purpose of Christian marriage is not for that, so physical offspring in Christian marriage is not absolute. The physical birth of offspring in a Christian marriage is a divine mystery. Therefore, a Christian couple with no heart need not feel guilty, let alone think they did not fulfil the commandment in Genesis 1: 28.]]>
<![CDATA[THE CONFLICT OF FOREST MANAGEMENT IN KINIPAN: HUMAN RIGHTS, ENVIRONMENTAL PROTECTION, AND THEOLOGICAL PERSPECTIVES ]]>
<![CDATA[Kalvari, Bimbing]]>;
<![CDATA[Ugak, Keloso S.]]>;
<![CDATA[Sasirais, Idrus]]>
<![CDATA[ Manna Rafflesia Vol. 9 No. 2 (2023): April ]]>
Publisher : <![CDATA[Sekolah Tinggi Teologi Arastamar Bengkulu ]]>
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DOI: 10.38091/man_raf.v9i2.323
<![CDATA[This study aims to investigate the eco-theological ethical review of the conflict over a customary forest in Kinipan. The method used is qualitative with a phenomenological approach. The study results show that the customary forest conflict in Kinipan is caused by differences in perspectives between the Kinipan community and external parties (government and companies) on the utilization of the forest. The Kinipan community regards the forest as a source of livelihood, cultural sustainability, and happiness, while external parties consider the forest an economic resource. From an ethical perspective, this conflict can be seen as a clash between the collective ethics of the Kinipan community and the individualistic ethics of the external parties. From a theological perspective, this conflict can be seen as a clash between the belief of the Kinipan community in human responsibility to care for nature as a form of obedience to God and the belief of external parties that formal legal power is a source of legitimacy for forest utilization.]]>
<![CDATA[DASAR SPIRITUAL MANAJEMEN KONFLIK GEREJA MULA-MULA: MENURUT KITAB KISAH PARA RASUL ]]>
<![CDATA[Dihamri]]>;
<![CDATA[Setiawan, Iwan]]>;
<![CDATA[Silaban, Nurmintan]]>;
<![CDATA[Moningka, Sujsan Silvia]]>
<![CDATA[ Manna Rafflesia Vol. 9 No. 2 (2023): April ]]>
Publisher : <![CDATA[Sekolah Tinggi Teologi Arastamar Bengkulu ]]>
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DOI: 10.38091/man_raf.v9i2.324
<![CDATA[Conflict management is a method used to guide interactions within a social group, both between individuals and groups, to create harmony. In this context, it deals with conflict management within the church to create harmony and peace. But the fact is that many churches today are experiencing internal and external conflicts, not a few of which eventually the church has split, and many church denominations have broken up because they cannot resolve a conflict. The church does not have a reasonable basis for conflict management, so problem-solving tends to follow logic rather than the leading of the Holy Spirit or spiritual things. The purpose of this study is to explain the essential conflict management of the early church based on the Acts of the Apostles so that it can be a reference for today's church in resolving conflicts that occur within the church. The method used is a qualitative approach with an analytical description method, describing it in a hermeneutic way, namely by interpreting several verses in the story of the apostles, which then become the basis for conflict management. Researchers obtained research results: First, the Early Church Lived in Repentance. Second, the Early Church Lived in the Teachings of the Apostles or the Word of God. Third, the early church lived in prayer and close communion. Fourth, the Early Church Established Good Communication. Fifth, the Early Church Did Not Live in Selfishness.]]>
