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Jurnal Teologi Amreta
Published by Sekolah Tinggi Teologi Satyabhakti
ISSN : -     EISSN : 25993100     DOI : 10.54345
Core Subject : Religion, Humanities, Education,
Religion Humanities Other
Amreta Theology Journal is a bilingual semi scientific journal aimed at developing and advancing written works in the fields of Theology
Arjuna Subject : Seni dan Humaniora - Studi Agama
Articles 6 Documents
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Search results for , issue "Vol. 2 No. 1 (2018): Pentecostalism " : 6 Documents clear
Early Pentecostal Eschatology Gani Wiyono
Jurnal Teologi Amreta (ISSN: 2599-3100) Vol. 2 No. 1 (2018): Pentecostalism & Eschatology
Publisher : Sekolah Tinggi Teologi Satyabhakti, Malang

Show Abstract | Download Original | Original Source | Check in Google Scholar | Full PDF (934.783 KB) | DOI: 10.54345/jta.v2i1.11

Abstract

Few studies have been devoted to early Pentecostal eschatology.1 One of them, that of by Gerald T. Sheppard merits special attention. Sheppard’s article attempts show that “Pentecostals were not originally dispensationalist-fundamentalist and that the efforts secondarily to embrace such views have raised new problems for the identity of Pentecostals – hermeneutically, sociologically and politically.”2 The procedure taken by Sheppard is to investigate early Pentecostal eschatology as reflected in the writings of some early Pentecostal figures. Unfortunately, he excludes some important earliest Pentecostal figures such as Charles F. Parham, William J. Seymour, and G. F. Taylor. Moreover, some important Pentecostal writers, such as Daniel W. Kerr, that merit special attention due to their distinctive eschatology, have been left out. It is the purpose of this paper to fill “empty space” within Sheppard’s article. It will investigate specifically the eschatological views of Pentecostal writers prior to 1920. The conclusion certainly affirms the Sheppard’ thesis that originally the Pentecostal eschatology was not purely dispensational. Besides, it will be shown that early Pentecostal views on eschatology were not absolutely uniform.
POSTMILENIALISME BERSYARAT: KRITIK TERHADAP ESKATOLOGI PREMILENIALISME DISPENSASIONAL DAN SEBUAH USULAN TERHADAP ESKATOLOGI PENTAKOSTA: CONDITIONAL POSTMILLENIALISM: CRITICISM OF THE ESCHATOLOGY OF DISPENSATIONAL PREMILENIALISM AND A PROPOSAL TO PENTECOSTAL ESCHATOLOGY Jessica Layantara
Jurnal Teologi Amreta (ISSN: 2599-3100) Vol. 2 No. 1 (2018): Pentecostalism & Eschatology
Publisher : Sekolah Tinggi Teologi Satyabhakti, Malang

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.54345/jta.v2i1.12

Abstract

So far, Pentecostal eschatology has always been connected with dispensational premillennialist views. But if analyzed, there are actually many things in dispensational premillennialism that are incompatible with Pentecostal theology. This article will briefly explain the history of how Pentecostal eschatology can be influenced by dispensational premillennialism, as well as providing criticisms that prove that this view actually does not correspond essentially with Pentecostal teaching. This article will also try to propose a model of conditional postmillennialism, which is seen as more appropriate to become a framework of Pentecostal eschatology. === Selama ini eskatologi Pentakosta selalu dihubungkan dengan pandangan premilenialisme dispensasional. Namun jika dianalisa, sebenarnya banyak hal di dalam premilenialisme dispensasional yang tidak sesuai dengan teologi Pentakosta. Artikel ini akan menjelaskan secara singkat sejarah bagaimana eskatologi Pentakosta dapat dipengaruhi oleh premilenialisme dispensasional, serta memberikan kritik-kritik yang membuktikan bahwa pandangan tersebut sebenarnya tidak bersesuaian secara esensial dengan pengajaran Pentakosta. Artikel ini juga akan mencoba mengusulkan sebuah model eskatologi postmilenialisme bersyarat (conditional postmillennialism), yang dipandang lebih sesuai untuk menjadi kerangka eskatologi Pentakosta.
Memahami Mazmur 23:5a dari Sudut Pandang Eskatologi Pentakosta Klasik: Understanding Psalm 23:5a from a Classical Pentecostal Eschatological View Silwanus Gabriel
Jurnal Teologi Amreta (ISSN: 2599-3100) Vol. 2 No. 1 (2018): Pentecostalism & Eschatology
Publisher : Sekolah Tinggi Teologi Satyabhakti, Malang

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.54345/jta.v2i1.13

Abstract

Psalm 23 is one of the psalms of the figurative imaginary of God's existence as a good shepherd. The portrayal of God's existence as a good shepherd brings happiness or blessing to the psalmist. When searching the six verses carefully then verse 5a implies the 'concept of eschatological blessing' for the psalmist who acknowledges and believes in the nurturing of God in his life. The eschatological point of view of Psalm 23: 5a is evident from his statement that "You have prepared my table before me, you have anointed me with oil." === Mazmur 23 merupakan salah satu mazmur dengan imageri yang figuratif tentang keberadaan Tuhan sebagai gembala yang baik. Gambaran keberadaan Tuhan sebagai gembala yang baik tersebut mendatangkan kebahagiaan atau keberkatan bagi pemazmur. Apabila menelusuri keenam ayat tersebut dengan saksama maka pada ayat 5a menyiratkan adanya ‘konsep berkat eskatologis’ bagi pemazmur yang mengakui dan menyakini penggembalaan Tuhan dalam hidupnya. Adanya sudut pandang eskatologis pada Mazmur 23:5a terlihat dari pernyataannya yang berbunyi “Engkau menyediakan hidangan bagiku di hadapan lawanku, Engkau mengurapi aku dengan minyak,..” Pernyataan menyediakan hidangan dan mengurapi dengan dengan minyak menunjukkan konsep eskatologis yang dapat dibaca dari sudut pandang eskatologi Pentakosta klasik.
"AYAT-AYAT DAJJAL": DARI SYRO-ARAMAIK KE BAHASA ARAB, DARI TERMINOLOGI KE ESKATOLOGI: "DAJJAL VERSES" : FROM SYRO-ARAMAIC TO ARABIC LANGUAGE, FROM TERMINOLOGY TO ESCHATOLOGY Bambang Noorsena
Jurnal Teologi Amreta (ISSN: 2599-3100) Vol. 2 No. 1 (2018): Pentecostalism & Eschatology
Publisher : Sekolah Tinggi Teologi Satyabhakti, Malang

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.54345/jta.v2i1.14

Abstract

Istilah “Dajjal” sangat dikenal dalam kaitannya dengan eskatologi atau pembahasan tentang akhir zaman. Ironisnya, istilah ini asing di telinga orang Kristen di Indonesia, sebaliknya lebih diakrabi umat Islam, karena tercantum dalam hadits-hadits yang meriwayatkan akan turunnya ‘Isa Putra Maryam pada akhir zaman. Juga dalam kepustakaan Jawa pasca-Islam, sosok Dajjal ini sangat populer di telinga orang Jawa karena tercantum dalam sejumlah naskah Jangka Jayabaya. ==== The term "Dajjal" is very well known in connection with eschatology or the discussion of the end times. Ironically, this term is foreign to the ears of Christians in Indonesia, on the contrary it is more familiar to Muslims, because it is listed in the hadiths which narrate the descent of 'Isa Putra Maryam at the end of time. Also in post-Islamic Javanese literature, the figure of the Antichrist is very popular in the ears of the Javanese because it is listed in a number of Jangka Jayabaya texts.
Sudah rubuh Babel! - Teologi Yawis Ben, api asing, Talmud dan implikasi eskatologisnya: Babylon has collapsed! - Theology of Yawis Ben, foreign fire, Talmud and its eschatological implications Victor Christianto
Jurnal Teologi Amreta (ISSN: 2599-3100) Vol. 2 No. 1 (2018): Pentecostalism & Eschatology
Publisher : Sekolah Tinggi Teologi Satyabhakti, Malang

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.54345/jta.v2i1.15

Abstract

One of the questions that often arises in end-time seminars is the verse in the Book of Revelation that says Babylon will fall (Rev. 18: 10,21). How should you interpret the text? The author proposes that the fall of Babylon has both literal and figurative significance, and has clear eschatological significance as will be explained later. === Salah satu pertanyaan yang kerap muncul dalam seminar-seminar akhir zaman, adalah mengenai ayat dalam Wahyu yang mengatakan bahwa Babel akan jatuh (Why. 18:10,21). Bagaimana sebaiknya memaknai teks tersebut? Penulis mengajukan pendapat bahwa jatuhnya Babel memiliki makna literal dan figuratif sekaligus, dan memiliki signifikansi eskatologis yang jelas seperti yang akan dijelaskan nanti.
PENTAKOSTALISME DAN TEORI SOSIAL KONTEMPORER : PENTECOSTALISM AND CONTEMPORARY SOCIAL THEORY Elia Tambunan
Jurnal Teologi Amreta (ISSN: 2599-3100) Vol. 2 No. 1 (2018): Pentecostalism & Eschatology
Publisher : Sekolah Tinggi Teologi Satyabhakti, Malang

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.54345/jta.v2i1.16

Abstract

The Pentecostal Movement is recognized for its contribution to global church growth and contemporary social theories. But by his own people pentecostalism is often positioned only as a revival, experience with the Holy Spirit, and divine healing which in its development becomes associated with eschatological issues. In terms of methodology, Pentecostal scholars outside Indonesia analyzed Pentecostalism based on religious and theological perspectives with the approach of ritual theory and spirituality studies. Theologians, activists, and intellectuals as well as Pentecostal scholars in Indonesia also have not developed Pentecostal studies further methodologically. They have not used methodological work to develop a study of the Pentecostal movement into a useful framework for theoretical study or field research in the existing membership colleges. On the contrary, by social scientists it utilizes Pentecostals as the main object of research on social phenomena but is only limited to the study of the dimensions of religious experience. By prioritizing the study of English literature and presenting statistical results of field survey research, this paper intends to develop a study of Pentecost in Indonesia methodologically. This paper shows how to understand Pentecostal phenomena from the perspective of social theory. The author first reads the literature on Pentecostalism, especially the one produced by Poloma and then constructs itself and then integrates it with social theory integrally. Then, the writer will classify it in three broad outlines, namely the Pentecostal religious experience of religious psychology; Pentecostal dimensions: symbolic, ritual, ceremony and institution from the perspective of comparative theory of religion; and community and Pentecostal popularity from the perspective of religious sociology. From here it will be seen the contribution of Pentecostals as both the object of precisely the study society and scientific methodology combined with contemporary social theories. This can be used by theologians, activists, and intellectuals as well as Pentecostal scholars in Indonesia specifically to develop studies of the Pentecostal movement in Indonesia specifically. ==== Gerakan Pentakosta diakui kontribusinya terhadap pertumbuhan gereja secara global maupun teori-teori sosial kontemporer. Namun oleh kaumnya sendiri pentakostalisme seringkali diposisikan hanya sebagai kebangunan rohani, pengalaman dengan Roh Kudus, dan kesembuhan ilahi yang dalam perkembangannya menjadi dikait-kaitkan dengan persoalan eskatologis. Dari sisi metodologi, sarjana Pentakosta di luar Indonesia menganalisis Pentakostalisme berdasarkan perspektif agama dan teologi dengan pendekatan teori ritual dan studi spiritualitas. Para teolog, aktivis, dan intelektual maupun sarjana Pentakosta di Indonesia juga belum mengembangkan kajian Pentakosta secara metodologis lebih lanjut. Mereka belum menggunakan kerja metodologis untuk mengembangkan kajian gerakan Pentakosta menjadi kerangka pikir yang bermanfaat dalam kajian teoritis maupun penelitian lapangan di sekolah-sekolah tinggi kepentakostaan yang ada. Sebaliknya, oleh ilmuwan sosial justru memanfaatkan kaum Pentakosta sebagai objek utama penelitian tentang fenomena sosial namun baru sebatas kajian terhadap dimensi pengalaman beragama. Dengan cara mengutamakan studi literatur berbahasa Inggris serta menampilkan hasil statistik penelitian survei lapangan, tulisan ini bermaksud untuk mengembangkan kajian tentang Pentakosta di Indonesia secara metodologis. Tulisan ini memperlihatkan bagaimana memahami fenomena Pentakosta dari perspektif teori sosial. Penulis terlebih dahulu membaca literatur tentang Pentakostalisme khususnya yang dihasilkan Poloma dan kemudian mengkonstruksi sendiri lalu memadukannya dengan teori sosial secara integratif. Kemudian, penulis akan mengklasifikasikannya dalam tiga kerangka pikir secara garis besar, yakni pengalaman keagamaan Pentakosta dari psikologi keagamaan; dimensi Pentakosta: simbolik, ritual, seremoni dan institusi dari perspektif teori perbandingan agama; dan komunitas dan popularitas pentakosta dari perpektif sosiologi agama. Dari disini akan terlihat kontribusi kaum Pentakosta baik sebagai objek tepatnya masyarakat kajian maupun metodologis keilmuan berpadu dengan teori-teori sosial kontemporer. Ini bisa digunakan oleh para teolog, aktivis, dan intelektual maupun sarjana Pentakosta di Indonesia secara khusus untuk mengembangkan kajian gerakan Pentakosta di Indonesia secara khusus.

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All Issue Vol. 8 No. 2 (2025): Special Issue: Celebrating our Pentecostal Heritage Vol. 8 No. 1 (2024): Pentakostalisme dan moderasi beragama Vol. 7 No. 2 (2024): How The Holy Spirit renew our Earth and our hearts Vol. 6 No. 2 (2023): Pentakostalisme di abad ke-21 Vol. 7 No. 1 (2023): Praying and Living in the Holy Spirit Vol. 5 No. 1 (2021): How the Holy Spirit help churches to respond today issues Vol. 4 No. 1 (2020): Jurnal Amreta Vol. 4 No. 1 (2020). Theme: Mission in the Spirit Vol. 5 No. 2 (2022): Holy Spirit inside: How the Holy Spirit works through us and within us Vol. 4 No. 2 (2021): Pentecostalism, Worship & Ecclesiology Vol. 3 No. 2 (2020): Speaking in Tongue, Thinking in Tongue, Living in Tongue Vol. 3 No. 1 (2019): Baptism in Holy Spirit Vol. 2 No. 2 (2019): Pneumatological viewpoint of Psychology and Education Vol. 2 No. 1 (2018): Pentecostalism & Eschatology Vol. 1 No. 2 (2018): Hermeneutics & Pentecostalism Vol. 1 No. 1 (2017): Pentacostalism & Demonology More Issue