Media: Jurnal Filsafat dan Teologi
MEDIA merupakan Jurnal Filsafat dan Teologi yang diterbitkan oleh Lembaga Penelitian dan Pengabdian kepada Masyarakat (LPPM) Sekolah Tinggi Filsafat Seminari Pineleng dengan p-ISSN 2775-0116 (edisi cetak) dan e-ISSN 2746-5276 (edisi online). Frekuensi penerbitan adalah dua kali setahun, yakni pada bulan Februari dan September. Ruang lingkup kajian Jurnal Media adalah penelitian ilmiah dalam bidang Filsafat dan Teologi, termasuk juga kajian interdisipliner dalam rangkah mengembangkan Filsafat dan Teologi yang lebih kontekstual. MEDIA menerima artikel-artikel ilmiah dalam bidang Filsafat, Teologi dan Studi Interdisipliner yang manuskripnya ditulis sesuai dengan ketentuan penulisan Jurnal Media. Artikel dimasukkan paling lambat dua bulan sebelum penerbitan. Artikel yang memenuhi persyaratan akan dibahas oleh reviewer yang ahli dalam bidangnya melalui proses double-blind review.
Articles
78 Documents
<![CDATA[Gereja Nasara Nasathirah di Fansur Abad ke-7: Sebuah Catatan untuk Pater Y. Bakker, SJ ]]>
<![CDATA[Antonius Tukiran]]>
<![CDATA[ Media (Jurnal Filsafat dan Teologi) Vol. 2 No. 1 (2021): Februari 2021 ]]>
Publisher : <![CDATA[Sekolah Tinggi Filsafat Seminari Pineleng ]]>
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DOI: 10.53396/media.v2i1.23
<![CDATA[Shaykh Abu Salih the Armenian reported that in the VII century there was a Nasara Nasathirah (Nestorian) Church in Fansur or Fahsur. According to Y. Bakker, Fansur or Fahsur is the name of a country in North Sumatra and the Nestorian Church is the Catholic Church. Y. Bakker’s interpretation is somewhat weak for two reasons. First, Fansur or Fahsur can also refer to a country in northwest India. Second, in the seventh century of our era there was not yet section of the Nestorian Church which was in full communion with Rome; thus the Nasara Nasathirah Church cannot be called a Catholic Church if the Catholic Church is understood as a Church that is in full communion with the Roman Church. However, the Nasara Nasathirah Church can be called a Catholic Church if the Catholic Church means the Church which based herself on the faith in Jesus Christ]]>
<![CDATA[Pastoral Bagi Keluarga Dalam Situasi Khusus Menurut Paus Fransiskus Dalam Anjuran Apostolik Amoris Laetitia ]]>
<![CDATA[Gerardus Rahmat Subekti]]>
<![CDATA[ Media (Jurnal Filsafat dan Teologi) Vol. 2 No. 2 (2021): September 2021 ]]>
Publisher : <![CDATA[Sekolah Tinggi Filsafat Seminari Pineleng ]]>
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DOI: 10.53396/media.v3i2.25
<![CDATA[The article deals with pastoral care for family according to Amoris Laetitia. The author’s concern is to discuss the pastoral steps for the families in the face of crisis situations: What kind of pastoral steps can be organized to assist families in crisis situations? This article is based on the study of ecclesial document Amoris Laetitia, a post-synodal apostolic exhortation by Pope Francis addressing the pastoral care of families. First of all, the article describes the basic thoughts of this document, especially those related to the reality and ideals of family life. Then, it shows some practical pastoral thoughts for assisting families in special situations. The results can be a significant contribution for the Church in terms of its important duties and responsibilities in assisting the families today, but also for family pastoral activists. This description concludes that the crisis situation faced by families is not a fact to be constantly regretted, but an opportunity for the Church to show God's mercy to those who are struggling in difficult situations.]]>
<![CDATA[Misa Lingkungan yang Berdaya Ubah Bagi Persaudaraan Umat Beriman Menurut Kevin W. Irwin dan Paus Yohanes Paulus II : Studi kasus di Paroki Santo Aloysius Gonzaga, Mlati, Keuskupan Agung Semarang ]]>
<![CDATA[Yosafat Elly Dhita Karunia]]>
<![CDATA[ Media (Jurnal Filsafat dan Teologi) Vol. 2 No. 2 (2021): September 2021 ]]>
Publisher : <![CDATA[Sekolah Tinggi Filsafat Seminari Pineleng ]]>
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DOI: 10.53396/media.v3i2.26
<![CDATA[This article aims at examining the effects of misa lingkungan on the ecclesial life of parishioners. The question is whether misa lingkungan has any transformative power for building a communion of parishioners? As a theoretical concept, the author takes some ideas developed by Kevin W. Irwin in his book Models of the Eucharist, as well as some of the main ideas of Pope John Paul II's encyclical Ecclesia de Eucharistica. Based on these theological concepts, the author conducted interviews and questionnaires aimed at the parishioners of St. Aloysius Gozaga Parish, Mlati, Semarang Archdiocese. He tries to find out how far the adage lex orandi – lex credendi – lex vivendi influenced the understanding and the living of the parishioners. The author concludes that the Eucharist that is believed, lived, and celebrated has a positive impact on parishioners. The fruits of the Eucharist celebration were seen in their spirit of brotherhood and solidarity for those in need.]]>
<![CDATA[Gereja Partisipatif-Memasyarakat di Tengah Pandemi Covid-19 ]]>
<![CDATA[Yetva Softiming Letsoin]]>;
<![CDATA[Antonius Deni Firmanto]]>;
<![CDATA[Nanik Wijiyati Aluwesia]]>
<![CDATA[ Media (Jurnal Filsafat dan Teologi) Vol. 2 No. 2 (2021): September 2021 ]]>
Publisher : <![CDATA[Sekolah Tinggi Filsafat Seminari Pineleng ]]>
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DOI: 10.53396/media.v3i2.32
<![CDATA[The essay discusses the concept of the participatory and socially oriented Church in the midst of the Covid-19 pandemic. This topic departs from the reality that the Covid-19 pandemic has limited the activities of society, including ones of the ecclesial communities. The restrictions have an impact on the participation of parishioners both in their ecclesial activities and in their social involvement. In dealing with this reality, the author explores the idea of a participatory and social-involved Church in which the parishioners can take part both internally in Church life and externally in social activities. The Church must get out of the ritualistic confinement and shift the tendency of pastoral activities that are centered merely on the pastor. The method applied in this study is a qualitative method with data collection techniques using a questionnaire via google form. The author concluded that the participatory Church can be seen in its reputation as a community, communion of community, participatory Church, witnessing Church, and agent of transformation.]]>
<![CDATA[Basic Ideas of Rationalism and Empiricism and Some Epistemological Implications ]]>
<![CDATA[Timoteus Ata Leuehaq]]>
<![CDATA[ Media (Jurnal Filsafat dan Teologi) Vol. 2 No. 2 (2021): September 2021 ]]>
Publisher : <![CDATA[Sekolah Tinggi Filsafat Seminari Pineleng ]]>
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DOI: 10.53396/media.v3i2.35
<![CDATA[Artikel ini menganalisis beberapa implikasi epistemologis dari dua aliran epistemologi penting dalam zaman Modern – Rasionalisme dan Empirisme. Studi ini menemukan bahwa keduanya memberikan beberapa kontribusi konseptual terhadap Epistemologi dan menawarkan beberapa kemungkinan habitus atau keutamaan epistemik. Sumbangan-sumbangan tersebut meliputi baik struktur dan proses pembentukan pengetahuan, status kapasitas dari fakultas-fakultas kognitif, dasar metafisik pengetahuan, dan dua tipe penalaran, yakni: penalaran atau pengetahuan logis dan pengetahuan yang bersifat mungkin. Pada akhirnya, kontribusi-kontribusi ini lalu berimplikasi pada beberapa habitus atau keutamaan epistemologis yang bisa dipikirkan dalam rangka hidup sehari-hari, seperti: spirit untuk selalu memelihara keterjalinan dengan segala sesuatu yang dialami sebagai titik berangkat dan jaminan untuk pemahaman dan pengetahuan, memahami kodrat kerja dari kapasitas-kapasitas kognitif sebagai dasar untuk memahami kodrat pengetahuan yang kita bangun, mengoptimalkan peranan epistemik dari daya kerja memori, kepercayaan dan imajinasi, dan tetap berabstraksi dan membangun penalaran demi kebutuhan untuk pemahaman dan pengetahuan.]]>
<![CDATA[Konsep Tuhan dan Agama Menurut Alfred North Whitehead ]]>
<![CDATA[Agustinus Nicolaus Yokit]]>
<![CDATA[ Media (Jurnal Filsafat dan Teologi) Vol. 2 No. 2 (2021): September 2021 ]]>
Publisher : <![CDATA[Sekolah Tinggi Filsafat Seminari Pineleng ]]>
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DOI: 10.53396/media.v3i2.37
<![CDATA[This article discusses the concept of God and religion according to Alfred North Whitehead's process philosophy. The main issue is how to describe Whitehead's concept of God and its implications for religious life. Whitehead's critique of scientific materialism is an entry point to understand the characteristics of his thought. This criticism leads to Whitehead's cosmology in which each actual entity is in the process of becoming. God is not excluded from this cosmological scheme. In this way of thinking, God is the source of eternal objects or values. God experiences every actual event that occurs in the temporal world. Thus, God can be understood from two perspectives: the former refers to a cosmological frame, while the latter refers to religious experience. In Whitehead's language, God has two distinct natures, a primordial nature, and a consequent nature. From the perspective of religious life, Whitehead's concept of God seems to put more emphasis on divine immanence.]]>
<![CDATA[Menelaah Makna Kebebasan Individual Berhadapan dengan Protokol Kesehatan Covid 19 ]]>
<![CDATA[Antonis Baju Nujartanto]]>
<![CDATA[ Media (Jurnal Filsafat dan Teologi) Vol. 2 No. 2 (2021): September 2021 ]]>
Publisher : <![CDATA[Sekolah Tinggi Filsafat Seminari Pineleng ]]>
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DOI: 10.53396/media.v3i2.38
<![CDATA[One of the recommended solutions to reduce the spread of the Covid-19 outbreak is the implementation of health protocols, such as washing hands, wearing masks, maintaining social distance, staying away from crowds, and reducing mobility. However, the implementation of health protocols has raised philosophical questions on the meaning of personal freedom. Do health protocols limit or even hinder a person's freedom? This paper aims to look at the meaning of personal freedom in dealing with health protocols during the Covid-19 pandemic. Based on literature studies, the author tries to redefine individual freedom in the context of dealing with a pandemic. Personal freedom is placed in the context of the spirit and efforts to tackle the problems of this pandemic together.]]>
<![CDATA[Keteladanan Kepala Rumah Tangga Sebagai Penatua Jemaat Untuk Pertumbuhan Gereja Berdasarkan 1 Timotius 3:5 ]]>
<![CDATA[Anfranklin Lumbanraja]]>;
<![CDATA[Stimson Hutagalung]]>;
<![CDATA[Rudolf Weindra Sagala]]>
<![CDATA[ Media (Jurnal Filsafat dan Teologi) Vol. 2 No. 2 (2021): September 2021 ]]>
Publisher : <![CDATA[Sekolah Tinggi Filsafat Seminari Pineleng ]]>
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DOI: 10.53396/media.v3i2.39
<![CDATA[This essay aims to find a correlation between the life example of the head of the household who acts also as a leader of the congregation and the growth of the Church. The author uses the statement in 1 Timothy 3:5 as the basic text, as well as the main inspiration for this description. The methodology used by the author in this research is a literature study. The author develops the topic of discussion by reviewing books, scientific articles, and other literature that discussed the same topic. Based on the analysis of the text of 1 Tim 3:5 the author emphasizes the importance of a church leader who is proven to be responsible for household affairs, namely being able to manage his own house and meet the needs of family members. The reputation of the Church in the development of the congregation will depend on the example of the church leader in managing his own household and his congregation.]]>
<![CDATA[Identitas Yesus Sebagai Anak Allah Menurut Lukas 3:21-22 ]]>
<![CDATA[Liberatus Mayabubun]]>;
<![CDATA[Johanis Luturmas]]>
<![CDATA[ Media (Jurnal Filsafat dan Teologi) Vol. 3 No. 1 (2022): Februari 2022 ]]>
Publisher : <![CDATA[Sekolah Tinggi Filsafat Seminari Pineleng ]]>
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DOI: 10.53396/media.v3i1.28
<![CDATA[This essay discusses the identity of Jesus as the Son of God according to Luke 3:21-22. By using the historical-critical method, the author intends to underline the main message of Luke 3:21-22 that witnesses Jesus Christ as the Son of God. His identity comes from God Himself. At the baptism in the Jordan river, God declared before many people that Jesus was His beloved Son. The identity of Jesus as the Son of God reveals a special relationship between Jesus and His Father. The relationship is not a biological relationship between father and son, but a divine one. Jesus is the Son of God who was anointed to bring salvation to mankind.]]>
<![CDATA[Teologi Inkulturasi dalam Ritual Selapanan ]]>
<![CDATA[Kartono]]>
<![CDATA[ Media (Jurnal Filsafat dan Teologi) Vol. 3 No. 1 (2022): Februari 2022 ]]>
Publisher : <![CDATA[Sekolah Tinggi Filsafat Seminari Pineleng ]]>
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DOI: 10.53396/media.v3i1.40
<![CDATA[Selapanan is one of the important rituals in Javanese society. This ritual serves as an expression of gratitude to God for the infant and its mother, as well as asking for safety for the newborn. This paper aims to discuss the theology of inculturation in Selapanan rituals. The author uses the IPA (Interpretative Phenomenological Analysis) method to describe and find the meaning of the Selapanan ritual for Catholic families. The author finds selapanan to be an opportunity to “numumi” (just like the others) and “nguri-uri Kakulturn Jawi” (preserving Javanese culture). This study also intends to offer the possibility that Selapanan ritual would become a locus theologicus for inculturation efforts in the Catholic Church. True inculturation is directed at finding the theological meaning contained behind rituals. In the context of the Selapanan ritual, there are two things to note. First, the salvation of infants does not lie solely in performing rituals, but primarily in faith in Jesus Christ. Second, the prayer for ancestors in Selapanan can be compared to the communio sanctorum in the Catholic tradition.]]>
