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<![CDATA[“JANGAN BUNUH AKU!” HUMANISME LEVINAS SEBAGAI ANTI-HUMANISME DAN KRITIK ATAS TOTALISME MODERN ]]>
<![CDATA[Putra, Agustinus Tamtama]]>
<![CDATA[ Forum Vol. 54 No. 2 (2025) ]]>
Publisher : <![CDATA[Sekolah Tinggi Teologia dan Filsafat Widya Sasana ]]>
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DOI: 10.35312/forum.v54i2.764
<![CDATA[This paper elaborates on the thought of Immanuel Levinas as an ethical guideline that also phenomenologically shows the ontological basis of human relations. The openness to the other and the vulnerability of human relationships are discussed in the philosophy of relationality. The author argues that the ethics that Levinas offers are truly fundamental as guidelines for practicing ethics and thus developing humanity. The literature research found that Levinas' humanism is anti-humanism. This anti-humanism is distinguished from anti-humanitarianism which actually develops humanism itself. The anti-humanism that can be explored in Levinas's ethical thought ultimately undermines modern totalism which is ontologically, epistemologically and axiologically-practically cruel to humanity.]]>
<![CDATA[Polemik Pembangunan PLTU di Kalimantan Utara: Analisis Permasalahan Berdasarkan Prinsip-prinsip Ekologis-Laudato Si dan Filsafat Panteisme Spinoza ]]>
<![CDATA[Mariano, Andreas]]>;
<![CDATA[Ranubaya, Fransesco Agnes]]>;
<![CDATA[Marianta, Yohanes I Wayan]]>
<![CDATA[ Forum Vol. 54 No. 2 (2025) ]]>
Publisher : <![CDATA[Sekolah Tinggi Teologia dan Filsafat Widya Sasana ]]>
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DOI: 10.35312/forum.v54i2.780
<![CDATA[Natural resources represent a commodity that is in high demand and is used to meet human needs. One of the natural resources that is in high demand is coal. The development of technologies such as trains, fuel and power plants requires the use of coal. In light of these developments, it is imperative that coal be managed in an environmentally responsible manner to prevent damage to the environment and avoid further environmental pollution. In the preceding one years ago, a case emerged that was brought to public attention. The case in question concerns the construction of a Steam Power Plant (PLTU) in North Kalimantan. The objective of this paper is to examine the case in question with reference to the perspectives set forth in Laudato Si and Baruch Spinoza's philosophy of pantheism. The issue originated with the opposition of various parties to the construction of the infrastructure. The rejection was based on the pretext of preserving the environment. Conversely, the government maintains that electricity supply is necessary for equitable development. Both parties' intentions are commendable and well founded. However, it is crucial to determine which objective is of greater importance and necessity. In light of these challenges, this paper's central inquiry is: What is the primary issue at the core of this controversy? How are the government's efforts to resolve it and the agreement with local residents progressing? This writing employs the literature method and pertinent literature sources. Furthermore, this writing aims to elucidate the necessity of environmental preservation in the context of Laudato Si and Spinoza's philosophy of pantheism regarding nature. Furthermore, the benefits of writing provide suggestions and solutions for the proper resolution of this problem. In light of the aforementioned considerations, the findings of this paper endeavor to integrate the principles of environmental impact assessment (AMDAL) and renewable energy development into a comprehensive framework for ensuring the long term sustainability of the ecosystem and the well being of the people of North Kalimantan. The discussion is structured around four key elements: First, A detailed account of the case in question. Second, A concise biographical sketch of Baruch Spinoza and an overview of his contributions to philosophical thought. Third, An examination of the fundamental principles that underpin the protection of the natural environment. Fourth, A comparative analysis of the principles espoused in Laudato Si and those articulated in Spinoza's pantheistic philosophy]]>
<![CDATA[Book of Job THE FAITHFUL JOB AND HIS JOURNEY TOWARD A DEEP AWARENESS OF WISDOM (JOB 42,1-6) ]]>
<![CDATA[S.S.L., Paulus Halek Bere]]>
<![CDATA[ Forum Vol 54 No 2 (2025) ]]>
Publisher : <![CDATA[Sekolah Tinggi Teologia dan Filsafat Widya Sasana ]]>
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DOI: 10.35312/forum.v54i2.803
<![CDATA[The Book of Job is a profound piece of wisdom literature in the Old Testament, exploring themes of suffering, divine justice, and human righteousness. It is named after its central character, Job, a man described as "blameless and upright" (Job 1:1). Reading the book of Job, the reader will encounter many tensions. The author has presented some actors: God, Satan, Job’s three friends, Job’s family and of course the main character, Job. Every character plays their own role that has the connection with Job. In his faithful journey toward a deep awareness of wisdom, Job come to find the real image of God and his Wisdom for human life. With a restored sense of self and a new way of looking at things, Job become a co-creator and player in the new world of life. Job remains being faithful to God in prologue and epilogue.]]>
<![CDATA[Pemahaman Aktual mengenai Keselamatan di Luar Gereja dalam Konteks Pluralisme ]]>
<![CDATA[Subali, Yohanes]]>;
<![CDATA[Pangestu, Yanuarius Murdi]]>;
<![CDATA[Yudha Putranto, Leonardus Andhika]]>
<![CDATA[ Forum Vol. 54 No. 2 (2025) ]]>
Publisher : <![CDATA[Sekolah Tinggi Teologia dan Filsafat Widya Sasana ]]>
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DOI: 10.35312/forum.v54i2.805
<![CDATA[The understanding of salvation outside the Church becomes a relevant discussion, especially when people encounter the reality of a pluralistic society. This research aims to explore the understanding of the people in nine parishes of Purwokerto Diocese about the possibility of salvation outside the Church. The selection of the people in Purwokerto Diocese as the research subject is based on the peculiarity of the Church context there as a small group in the midst of a predominantly Muslim society. The method used was quantitative data collection through the completion of a digital questionnaire. The data obtained was processed using the gap analysis method. The inclusive attitude of believers towards salvation outside the Church aligns with the spirit of the Second Vatican Council. This is influenced by the plausibility factor where the more plural the world is, the more plausibility structures are believed. This factor softens the interpretation of Extra Ecclesiam Nulla Salus. This inclusive attitude is an encouragement of the Church's mission to embrace everyone as exemplified by Pope Francis.]]>
<![CDATA[Menjadi Manusia Seutuhnya: Menelisik Tegangan Identitas Remaja Kristen di Era Digital ]]>
<![CDATA[Blegur, Romelus]]>
<![CDATA[ Forum Vol 54 No 2 (2025) ]]>
Publisher : <![CDATA[Sekolah Tinggi Teologia dan Filsafat Widya Sasana ]]>
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DOI: 10.35312/forum.v54i2.811
<![CDATA[Adolescents are individuals who are experiencing identity tension between childhood and adulthood. They face a challenging transition phase to strengthen their sense of self, making them easily influenced by various factors in an effort to gain self-recognition. This presents a challenge for them in navigating digital culture, with its unstoppable and uncontrolled openness to all kinds of information. The purpose of this study is to investigate the problems faced by Christian adolescents in facing identity tension amidst the changing times and to provide solutions to overcome these problems and shape them into whole human beings amidst the challenges of digital culture. The method used is a library research method with references to literature related to the research topic. In this regard, the author conducted a review of 33 pieces of literature consisting of 30 journal articles and 3 reference books. The results of this study indicate that to become a whole human being in this digital era, it is necessary to develop intellectual intelligence, foster social and emotional maturity, and foster spiritual-ethical maturity. These principles are important to prevent adolescents from developing false identities in cyberspace and the artificiality projected by the digital era. This formation also includes intensive mentoring as a practical step by increasing the strengthening of Christian values with methods that are relevant to the youth context.]]>
<![CDATA[Posisi St. Maximus Pengaku Iman tentang Primasi Uskup Roma ]]>
<![CDATA[Raditio, Klaus Heinrich]]>
<![CDATA[ Forum Vol. 54 No. 2 (2025) ]]>
Publisher : <![CDATA[Sekolah Tinggi Teologia dan Filsafat Widya Sasana ]]>
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DOI: 10.35312/forum.v54i2.812
<![CDATA[Abstract: The primacy of the Bishop of Rome in the universal Church has been a topic of contention among Christians throughout history. For some, the authority of the Bishop of Rome creates a barrier that discourages Christian unity. The belief that Roman Catholics consider essential to Christian Tradition is seen by some as a mere man-made construct. This writing aims to discuss the thoughts of Maximus the Confessor (580-662), a Church Father and a central figure in the Byzantine Tradition. The central argument of this study is that Maximus the Confessor believed in Christ’s assurance to Peter regarding the guardianship of the Church until the end of time, as stated in the Gospel of Matthew. The authority of the Pope, which has developed throughout history, finds its source in the orthodox, universal, and apostolic faith. Keywords: Maximus; Patristic; orthodox; Peter; Bishop of Rome Abstrak: Primasi Uskup Roma di antara para uskup dalam gereja universal menjadi salah satu topik perdebatan di antara para pengikut Kristus. Bagi beberapa kalangan, posisi Paus atau Uskup Roma menjadi hal yang menghambat persatuan umat Kristen. Posisi Uskup Roma yang bagi umat Katolik Roma adalah sesuatu yang berkembang dari Tradisi Kristen dianggap semata-mata karangan manusia. Tulisan ini berusaha mengangkat pemikiran Maximus Pengaku Iman (580-662), seorang Bapa Gereja sekaligus Figur sentral dalam Tradisi Byzantine. Argumen tulisan ini adalah Maximus Pengaku Iman mengakui bahwa jaminan Kristus kepada Petrus untuk menjaga GerejaNya hingga akhir zaman seperti tertulis dalam Injil Matius. Posisi Paus yang berkembang hingga zaman ini bersumber dari iman yang ortodoks, universal dan apostolik. Kata kunci: Maximus; Patristik; orthodoks; Petrus; Uskup Roma]]>
<![CDATA[Ekologi Relasional Manusia: Tinjauan Intersubjektif dalam Perspektif Filsafat Relasionalitas Armada Riyanto ]]>
<![CDATA[Patrisius Bimasakti]]>
<![CDATA[ Forum Vol. 55 No. 1 (2026) ]]>
Publisher : <![CDATA[Sekolah Tinggi Teologia dan Filsafat Widya Sasana ]]>
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DOI: 10.35312/forum.v55i1.817
<![CDATA[Artikel ini bertujuan untuk melihat perusakan-perusakan ekologi relasional manusia dan melihat bagaimana ekologi relasional dapat dijunjung tinggi. Artikel ini menunjukkan bahwa manusia dituntut memperlakukan sesama—liyan—sesuai martabatnya. Ekologi bukanlah individualisme. Ekologi selalu berkaitan dengan relasi; dengan lingkungan hidup, dengan manusia, dengan ciptaan yang lain. Permasalahan ekologi tidak hanya berada dalam ruang teologis, namun ruang kemanusiaan dan etika. Suatu bentuk perusakan martabat manusia adalah kekerasan seksual dan diskriminasi. Metode penulisan artikel ini menggunakan metode kualitatif dengan analisa hermeneuitik dengan pendekatan analisis reflektif-kritis. Sumber utama menggunakan buku Relasionalitas: Filsafat Fondasi Interpretasi: Aku, Teks, Liyan, Fenomen tulisan Armada Riyanto. Buku klasik Totality and Infinity An Essay on Exteriority tulisan Emmanuel Levinas menjadi buku pelengkap untuk memperkuat argumen mengenai martabat manusia. Artikel ini juga menganalisis kasus-kasus perusakan ekologi relasional manusia. Kasus-kasus tersebut akan dianalisis dan direfleksikan dalam kerangka Relasionalitas Armada Riyanto. Pendidikan lingkungan hidup, pendidikan seksual, diskusi etika, dan upaya-upaya untuk penegakkan hukum terhadap pelanggaran moral menjadi cara-cara untuk menjunjung tinggi ekologi relasional manusia.]]>
<![CDATA[Dari Istana Salomo ke Ruang Kelas Kristen: Pedagogi Hikmat sebagai Model Pembentukan Etos Pelayanan dan Karakter ]]>
<![CDATA[Ferdinan Pasaribu]]>;
<![CDATA[Yunema Lase]]>
<![CDATA[ Forum Vol. 55 No. 1 (2026) ]]>
Publisher : <![CDATA[Sekolah Tinggi Teologia dan Filsafat Widya Sasana ]]>
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DOI: 10.35312/forum.v55i1.827
<![CDATA[This study explores the theological meaning of the pedagogy of wisdom in the story of Solomon’s servants (1 Kings 10:1–13) as a model for developing service ethos and character in contemporary Christian education. Using a qualitative-descriptive method through theological hermeneutics, the research reveals that Solomon’s wisdom is not merely intellectual but relational and transfigurative, guiding humans into participation in the glory of God. The servants were praised not for external splendor but for their embodiment of divine wisdom through character and service. The findings propose a new paradigm in Christian education: shifting from a cognitive orientation to spiritual formation grounded in the theology of theosis. Thus, the Christian classroom becomes a space of transfiguration where both educators and learners grow together in the wisdom and character of Christ. This study highlights the importance of integrating theological dimensions into educational praxis so that character formation moves beyond morality toward divine participation.]]>
<![CDATA[Menafsir Pemikiran John Locke tentang Demokrasi dan Implikasinya bagi Demokrasi dan Bonus Demografi di Indonesia ]]>
<![CDATA[Rolin Ferdilianto Sandelgus Taneo]]>
<![CDATA[ Forum Vol. 55 No. 1 (2026) ]]>
Publisher : <![CDATA[Sekolah Tinggi Teologia dan Filsafat Widya Sasana ]]>
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DOI: 10.35312/forum.v55i1.839
<![CDATA[This paper is a contextual interpretation of John Locke's thoughts on political philosophy (democracy), which holds that a democratic climate will function well if it includes attention to human rights, upholding the freedom of every person, and the right to own property. These three elements represent concrete manifestations of a good democratic climate. The author will then use this perspective to interpret the constellation of democracy in Indonesia, with its various ongoing struggles. A good democratic climate will, in fact, support the prospects of Indonesia's demographic bonus. If not addressed, the democratic system, with its various problems, could pose a challenge in responding to the demographic bonus, especially the Dream of a Golden Indonesia 2045. Using a literature study method, we will examine Locke's political philosophy, the issues of democracy, and the demographic bonus in Indonesia. It is hoped that this study will make a valuable contribution to improving the quality of Indonesian democracy and how to address the demographic bonus.]]>
<![CDATA[Analisis Identitas Sosial atas Makna “Tidak Bergaul” dalam Relasi Yahudi dan Samaria pada Kisah Yesus dan Perempuan Samaria (Yohanes 4:5-43) ]]>
<![CDATA[Huliandro Di’Almon Pan]]>
<![CDATA[ Forum Vol. 55 No. 1 (2026) ]]>
Publisher : <![CDATA[Sekolah Tinggi Teologia dan Filsafat Widya Sasana ]]>
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DOI: 10.35312/forum.v55i1.845
<![CDATA[Perikop Yohanes 4:5–43 tentang perjumpaan Yesus dengan perempuan Samaria merupakan narasi Injil yang kaya secara teologis sekaligus sarat dengan ketegangan sosial antarkelompok. Selama ini, kajian terhadap teks ini cenderung menekankan dimensi misi lintas budaya atau pesan inklusivitas, sementara dinamika identitas sosial yang membentuk interaksi kedua tokoh relatif kurang mendapat perhatian. Penelitian ini bertujuan untuk menganalisis bagaimana identitas sosial Yahudi dan Samaria dikonstruksi, dihadirkan, dan dinegosiasikan dalam dialog tersebut. Penelitian ini menggunakan pendekatan kualitatif melalui analisis teks dan studi pustaka, dengan Teori Identitas Sosial sebagai kerangka interpretatif utama. Hasil penelitian menunjukkan bahwa frasa “orang Yahudi tidak bergaul dengan orang Samaria” berfungsi sebagai penanda kategorisasi sosial yang normatif dan eksklusif, yang mengatur batas relasi ingroup dan outgroup. Perempuan Samaria tampil sebagai subjek dengan identitas yang terstigmatisasi, sementara Yesus hadir sebagai anggota kelompok dominan yang secara sadar mengelola identitas-Nya. Melalui mekanisme kategorisasi silang dan rekategorisasi, Yesus tidak menghapus perbedaan Yahudi–Samaria, tetapi merelatifkannya dalam kerangka identitas baru yang berpusat pada relasi dengan Allah. Studi ini menyimpulkan bahwa Injil Yohanes menghadirkan model relasi lintas kelompok yang realistis dan kontekstual, serta memperkaya kajian biblika melalui integrasi perspektif sosial-psikologis.]]>
