Logos
Jurnal Logos memuat artikel hasil penelitian tentang ilmu Filsafat dan Teologi yang dikaji secara empiris dan sesuai kaidah ilmiah sebagai refleksi kritis yang sistematis atas iman khususnya iman Katolik dengan fokus kajian Teologi, Filsafat, Kajian Sosial, Naluri dan Iman, Teknologi pada Teologi dan Filsafat, Pendidikan Agama dan kepercayaan tentang kebenaran pokok-pokok iman Katolik dalam terang wahyu Ilahi, yaitu tradisi dan Kitab Suci, selanjutnya mengenai pelaksanaan iman dalam hidup sehari-hari.
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230 Documents
<![CDATA[TEOLOGI ABAD PERTENGAHAN : (Teologi Skolastik) Dasar, Karakter dan Titik Berangkat ]]>
<![CDATA[Ara, Alfonsus]]>
<![CDATA[ LOGOS Vol 13 No 2 (2016): Juni 2016 ]]>
Publisher : <![CDATA[UNIKA Santo Thomas ]]>
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DOI: 10.54367/logos.v13i2.873
<![CDATA[Kekhasan teologi abad pertengahan terletak pada sisi intrinsik budaya asali yang menjadi landasan berteologi, yaitu budaya iman kristiani sendiri (respublica christiana). Inti teologi abad ini bersumber pada misterisitas Allah sendiri. Allah mewahyukan diri-Nya dalam Putera-Nya Yesus Kristus. Dia adalah Maestro Utama dan Otoritas Tertinggi. Sabda-Nya diterima sebagai otoritas tertinggi dalam merumuskan iman Gereja. Misteri Allah yang mewahyukan diri ini didekati, dipelajari, diklasifikasi dan didalami dalam terang iman dan kebenaran (ratio). Sisi internal yang memperlihatkan pembaharuan teologi abad ini ditemukan dalam konsep mengenai “teologi†itu sendiri, metode dan status epistemologinya. Teologi menjadi sebuah ilmu, namun bukan ilmu umum, melainkan ilmu dalam konsep teknis, yaitu cognito rei per causas (akal menjadi media untuk mencari sebab atau alasan). Sebagai sebuah ilmu yang otonom, “teologi tidak lagi menjadi perluasan sederhana dari karya eksegetis, melainkan karya yang sama sekali baru dan berbeda dari ilmu-ilmu yang lain sebab berakar pada misteri (hal-hal supranatural), obyek dari dunia iman (materinya) dan dipadukan dengan kriteria.]]>
<![CDATA[SEBUAH PEMAHAMAN TENTANG SPIRITUALITAS PENDUDUK ASLI BATAK TOBA DAN PENGARUHNYA DALAM KEHIDUPAN SEHARI-HARI ]]>
<![CDATA[Donobakti, Yohanes Anjar]]>
<![CDATA[ LOGOS Vol 16 No 2 (2019): Juni 2019 ]]>
Publisher : <![CDATA[UNIKA Santo Thomas ]]>
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DOI: 10.54367/logos.v16i2.1032
<![CDATA[Spirituality is the dynamic motion of total life driven by the Holy Spirit that flows from the depths of the heart of oneself, lead him/her to the true actions and bring to the meaning of life. This definition emerged and formed from the experiences oneself in every moment of his/her lives. Spirituality is always associated with every aspect of life in which he/she lives and works, in situations of joy and sorrow, with what and whom he/she interacts and communicates. Came to realize that the reality of the experience of life and the struggle to form a person's quality of life and character make him/her having a deep spirituality. Life will be more meaningful when people are aware and recognize that every event and experience the life through the intervention of God in everything around. We can feel the power of God (the Divine) presents and works in every word and action, in every step of the way of our life. Touched, awared and moved by God, the writer realizes that there is a process and a dynamic relation between human reality and divine reality in an indigenious people spirituality. As we have to know that the indigenious people have a spirituality. They see spirituality as a way of life in which all people are free to be themselves and practice life according to their norms. Therefore, this article is a reflection and understanding of the writer about spirituality of indigenious people, especially Batak Toba tribe in North Sumatera.]]>
<![CDATA[JIWA MERDEKA DALAM MASYARAKAT YANG SERBA ATURAN ]]>
<![CDATA[Nadeak, Largus]]>
<![CDATA[ LOGOS Vol 7 No 1 (2009): Januari 2009 ]]>
Publisher : <![CDATA[UNIKA Santo Thomas ]]>
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DOI: 10.54367/logos.v7i1.262
<![CDATA[Masyarakat dewasa ini berada dalam kesulitan untuk mengadakan pilihan, karena terperangkap dalam 2 arus kecenderungan yang deras, yang keduanya bermuara pada “waduk†yang sama yaitu legalisasi. Legalisasi tersebut muncul dalam dua wajah yaitu legalisasi formal dan legalisasi immoral. Dalam situasi masyarakat demikian jiwa merdeka yang dituntun oleh Roh Allah harus menyala sehingga kebebasan sejati anak-anak Allah masih berlangsung secara terhormat. Jiwa merdeka yang dimiliki Musa menjadi inspirasi bagi umat beriman. Orang Israel yang dipimpin oleh Musa bisa bebas dari keadaan sulit, ketika terperangkap di antara Laut Merah yang terbentang luas di depan dan pengejaran serdadu Firaun yang kuat dan berjumlah besar di belakang mereka. Pengalaman Musa ini menggariskan dengan tegas bahwa, human possibility is rooted in divine necessity, and human necessity is rooted in divine possibility.]]>
<![CDATA[EKSISTENSI KAUM TERTAHBIS dalam Perspektif Ignasius dari Antiokia, Yohanes Krisostomus, Origenes dan Ambrosius dari Milan ]]>
<![CDATA[Situmorang, Sihol]]>
<![CDATA[ LOGOS Vol 18 No 1 (2021): Januari 2021 ]]>
Publisher : <![CDATA[UNIKA Santo Thomas ]]>
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DOI: 10.54367/logos.v18i1.1177
<![CDATA[Dalam Gereja Katolik, keberadaan dan peran kaum tertahbis (diakon, imam, uskup) termasuk sesuatu yang sangat essensial dan fundamental. Pemahaman akan eksistensi dan hakikat imamat khusus ini mesti didasarkan pada Kitab Suci, khususnya Perjanjian Baru dalam konteks pelayanan terhadap komunitas Kristen dan karya missioner Gereja yang begitu pesat. Para Bapa Apostolik mulai merefleksikan pendekatan tipologis atas imamat Perjanjian Lama untuk berbicara tentang imamat pelayan Perjanjian Baru. Konsep imamat kaum tertahbis pun semakin bercorak hirarkis. Para Bapa Gereja (Ignasius dari Antiokia, Yohanes Krisostomus, Origenes dan Ambrosius dari Milan) mengajak kaum tertahbis, sebagai alter Christus, untuk menghayati imamat Kristus yang tunggal dan lestari.]]>
<![CDATA[HISTORIA ECCLESIASTICA THEODORETUS DARI CYRRUS ]]>
<![CDATA[Situmorang, Sihol]]>
<![CDATA[ LOGOS Vol 9 No 1 (2012): Januari 2012 ]]>
Publisher : <![CDATA[UNIKA Santo Thomas ]]>
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DOI: 10.54367/logos.v9i1.324
<![CDATA[Tujuan penulisan sebuah karya historis, termasuk Sejarah Gereja, tak bisadilepaskan dari penulisnya. Harapan, kegelisahan dan perjuangan penulis menjadi unsur yang turut menentukan pemilihan dokumen dan alur sejarah yang ia kemukakan. Theodoretus, uskup Cyrrus, hidup dalam periode kala sejumlah guncangan tengah menimpa baik Gereja maupun Kekaisaran Romawi. Sebagai pembela setia iman ortodoks, Theodoretus berhadapan dengan sejumlah aliran heritik dan kekafiran yang mengancam kedamaian dalam Gereja. Untuk itu, Theodoretus sangat menekankan pentingnya koalisi antara pemimpin Gereja dengan kaisar penganut ajaran iman ortodoks. Kerja sama itulah yang melahirkan damai baik dalam Gereja maupun Kekaisaran. Serangan terhadap kekafirkan, khususnya aliran heretik, dan penekanan peranan para rahib menjadi unsur dominan dalam Sejarah Gereja yang ditulis oleh Theodoretus. Untuk mencapai maksudnya, Thedoretus tak sungkansungkan memodifikasi alur sejarah.]]>
<![CDATA[ETIKA GLOBAL GUNA MENGENDALIKAN KAPITALISME GLOBAL ]]>
<![CDATA[Laleno, Febry Ferdinan]]>
<![CDATA[ LOGOS Vol 14 No 2 (2017): Juni 2017 ]]>
Publisher : <![CDATA[UNIKA Santo Thomas ]]>
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DOI: 10.54367/logos.v14i2.339
<![CDATA[The picture of world economy is increasingly leading to global capitalism thathas been considered as an ideal. Capitalism makes entrepreneurs have the samechance and freedom to optimizing their business in free competition andmarket mechanism. Through this way, they expect that prosperity can be realized. This idealized image becomes gloomy as the world is still colored bythe ongoing economic crisis in this modern era and the facts show that there arestill many people in the world who are living in poverty, unemployment, hunger, and the threat of ecosystem destruction. In this context, ethics is the answer to human needs. Global Ethics according to Hans Küng brings full human values, commitment to life, fair economic order, culture of tolerance, and cooperation among humans. Global Ethics can be a first step for entrepreneurs and policy makers to create a culture of positive economic. The effort to realize a more humane global order should be enforced based on a commitment to a fundamental consensus. This consensus contains the outlines of the new paradima of economic ethics which can manage global capitalism to obtain an economic policy that can serve all mankind for the sustainable future of the world]]>
<![CDATA[HUMANISM IN EDUCATION ]]>
<![CDATA[Tambunan, Frietz R.]]>
<![CDATA[ LOGOS Vol 2 No 2 (2003): Juni 2003 ]]>
Publisher : <![CDATA[UNIKA Santo Thomas ]]>
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DOI: 10.54367/logos.v2i2.356
<![CDATA[The formation of the person is not a new issue in the history of the development of human resource or in the history of education. Scholars have put it as their main concern since the archaic reflection on education in particular when they spoke about an exact method in educating young people. This problem remains real, up until the modern time especially with the existence of new experiment in education and the application of ‘high tech’ in educations sectors. In the minds of all our modern tendencies, people are likely to be treated only as ‘things’, as an objects of new experimentation, and not as persons. This article, will highlight the importance of the person and personal approaches in the process of education as the true way of the formation of a person. This has a great importance due to the fact that education in our modern society has been strongly influenced by utilitarianism and we need to dig up the humanism concept in confronting such strong tendency.]]>
<![CDATA[MITOS DAN RITUS : Suatu Refleksi Filosofis ]]>
<![CDATA[Snijders, Adelbert]]>
<![CDATA[ LOGOS Vol 5 No 1 (2007): Januari 2007 ]]>
Publisher : <![CDATA[UNIKA Santo Thomas ]]>
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DOI: 10.54367/logos.v5i1.400
<![CDATA[Cultural Anthropology distinguishes ‘primitive cultures’ and ‘civilized cultures’. It is difficult to find an objective criterion to justify this distinction but the difference is commonly accepted. However man - in primitive or in civilised cultures – is a metaphysical being, who asks metaphysical questions. As ‘Logos’ man is open to the reality revealing itself to man and open to truth. Metaphysics of ‘primitive people’ is expressed in myths and mythological tales. Metaphysics ‘civilised peoples’ is systematic, scientific, expressed in concepts and definitions. Both kinds of metaphysics may be called ‘rich and poor’. They need each other and enrich each other. There is an important connection between myths and rites. It is very important recognizing ‘the primitive’ as a metaphysical being in other to understand the myths. However, ‘the cultural situation’ is also important. There are several kinds of primitive cultures and myths. From the side of their economical situation we distinguish food-gatherers (not specialised) and specialised hunters, pastoralists and cultivators. The metaphysics of the food gathers and pastoralists is theistic (food-gathers) or deistic (pastoralist). Their metaphysics is dominantly Transcendent. The Metaphysics of the cultivators is cosmo-biological and dominantly Immanent. The way of live of the hunters is often characterised as a kind of technical magic.]]>
<![CDATA[REKONSILIASI KOSMOLOGIS Antara Teorema Penciptaan dan Teori Evolusi ]]>
<![CDATA[Gunawan, Leo Agung Srie]]>
<![CDATA[ LOGOS Vol 17 No 2 (2020): Juni 2020 ]]>
Publisher : <![CDATA[UNIKA Santo Thomas ]]>
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DOI: 10.54367/logos.v17i2.804
<![CDATA[The problem of the universe having a great mystery encloses the big question about its origin. To answer the origin of universe, generally, there are two approaches, namely faith and science. The main question has to be replied: “What do the differences and the similarity of them?†The approach of faith bases on the inquiry of “who causes the existence of the universeâ€. This approach states that the origin of universe was created by God and hence, it was formed by God from a nothingness (creatio ex nihilo). This is known as the theorem of creation. Furthermore, the scientific approach is grounded on the research of “how the universe was formed in the beginningâ€. This oncoming being explained by the Big Bang Theory, which is continued by the Big Crunch Theory, asserts that the origin of universe came from the prime matter which exploded incredibly in a such a way that the formation process of the universe took place (the singularity). This is well-known as the theory of evolution (the cosmological evolution). In conclusion, the scientific approach explaining the process of creation and the faith one answering the actor of it are complementary.]]>
<![CDATA[JUMAT AGUNG: PERAYAAN AMBIGU ANTARA LITURGI DAN KESALEHAN UMAT? ]]>
<![CDATA[Ritan, Timoteus Enga]]>
<![CDATA[ LOGOS Vol 13 No 1 (2016): Januari 2016 ]]>
Publisher : <![CDATA[UNIKA Santo Thomas ]]>
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DOI: 10.54367/logos.v13i1.867
<![CDATA[Liturgy and Popular Piety flourish and growing in the life of the faithful. The relationship between them evolving and affect each other. Liturgy are in a higher level when compared with the Popular Piety. However, in the practice often equated Liturgy, and even under the domination of the Popular Piety. Different meaning, mutually influential. Therefore, the most important thing here that we know the meaning correctly, so there is no deviation. An ambiguous celebration celebrated, because it is influenced by a variety of domination popular piety. The most important thing is shown that the extent to which the Popular Piety affected also to supports the Liturgy or the Liturgy itself can develop its own without the Popular Piety. Good Friday are in two rhythm between Liturgy and popular piety. Good Friday is a part of the celebration of Easter, which is celebrated differently. Look different, but it has a deep meaning in the journey towards Easter of Christ.]]>
