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Konsep Alkitab (Ulangan 6:4-9) tentang Pendidikan Agama Kristen Anak Gandi Wibowo; Trivena Andrianikus
Voice Vol. 1 No. 1 (2021): Jurnal VOICE
Publisher : LPPM STT Baptis Kalvari

Peran penting orang tua dalam pertumbuhan rohani anak menjadi sorotan tersendiri di kalangan kekristenan. Ditemukan orang tua yang mengingini anaknya memiliki pertumbuhan rohani yang baik dan didukung dengan pendidikan yang dilakukan, dalam hal ini Pendidikan Agama Kristen. Berdasarkan hasil penelitian literatur kepustakaan yang dilakukan penulis, maka ditemukan bahwa konsep Alkitab (Ulangan 6:4-9) tentang Pendidikan Agama Kristen Anak adalah penting. Pendidikan Agama Kristen merupakan disiplin ilmu yang mengetengahkan Alkitab sebagai dasar akan pengajaran dan pengalaman keagamaan menjadi satu hubungan kehidupan dengan Allah dengan tujuan mempermuliakan namaNya. Pihak-pihak yang bertanggung jawab akan pengajaran Pendidikan Agama Kristen Anak adalah keluarga. Dalam Alkitab, Shema Israel atau pengakuan iman Yahudi Ulangan 6:4-9 menjadi dasar pengajaran firman Tuhan kepada anak. Teks ini berhubungan erat dengan keyakinan orang Israel dan pentingnya Pendidikan bagi mereka. Shema, sebagai proklamasi iman bagi orang Israel, ini merupakan wujud komitmen dan determinasi pribadi kepada hanya Satu Allah yang benar. The significant role of parents in the spiritual growth of their children has become a pivotal point in Christianity. It is found that parents want their children to experience a good spiritual growth and are supported with Christian Education. Based on literature research, it was found that the Bible concept (Deuteronomy 6: 4-9) concerning Child Christian Education is an important thing. Christian Education is a scientific discipline that presents the Bible as the foundation for Christian Education with the aim of glorifying God's name. The most important component that plays the biggest responsible role in Child Christian Education is family. In the Bible, Shema Israel or Jewish’s statement of faith was the foundation of biblical teaching of children. This text related to the importance of education and also was concerning about Israel’s core believe. Shema, as the Israel’s statement of faith was also set out as a commitment and self-proclamation to the one true God.

Asimilasi dan Akulturasi Penyembahan Baal di Bangsa Israel: Pendekatan Sosio Teologis menurut Teori Multi Stage Assimilation Milton M. Gordon Gandi Wibowo
Voice Vol. 1 No. 1 (2021): Jurnal VOICE
Publisher : LPPM STT Baptis Kalvari

Keistimewaan Israel sebagai bangsa pilihan Tuhan tidaklah membuat hati bangsa ini terpaut dan taat kepada Allah. Israel di masa Perjanjian Lama ternyata sulit melepaskan diri dari keterikatan penyembahan Baal. Hingga akhir masa keruntuhan Kerajaan Israel Utara dan Selatan disertai dengan masa pembuangan Babel membuat praktek penyembahan ilah asing ini perlahan surut secara drastis. Pemahaman mengenai fenomena ini di dalam konteks teologis normatif biasanya melihat penyembahan Baal sebagai dosa yang muncul begitu saja tanpa melihat proses asimilasi dan akulturasi keyakinan Israel. Tetapi pendekatan dari sisi sosioteologisakan membuat pemahaman mengenai fenomena penyembahan Baal di Israel Kuno menjadi lebih jelas. Baal sebagai dewa kesuburan orang Kanaan sudah dikenal luas hingga ke Mesir Kuno terutama di bagian utara. Adopsi Baal sebagai dewa kesuburan memiliki aspek politis bagi Mesir Kuno untuk membangun aliansi dengan bangsa sekitar, selain karena aspek spiritual dalam politeisme yang mereka bangun. Perbudakan Israel di Mesir mempengaruhi pola pikir Israel dan kecenderungan perilaku mereka untuk kompromi terhadap penyembahan ilah asing. Kuatnya budaya asing masuk ke dalam Israel karena proses asimilasi bertahap dari pernikahan hingga puncaknya menjadi dewa nasional orang Israel di zaman Ahab. The excellence of Israel as God's chosen nation does not make the hearts of this nation attached to and obey God. Israel in Old Testament times found it difficult to break away from the idolatry of Baal worship. Until the end of the Kingdoms of Northern and Southern Israel, accompanied by the Babylonian exile, this foreign god-worshiping practice gradually declined drastically. Understanding this phenomenon in a normative theological context usually sees Baal worship as a sin that just arises without seeing the process of assimilation and acculturation of Israeli beliefs. But a socio-theological approach will make the understanding of the phenomenon of Baal worship in Ancient Israel clearer. Baal as the god of fertility of the Canaanites was widely known to Ancient Egypt, especially in the north. The adoption of Baal as a fertility god had a political aspect for Ancient Egyptians to build alliances with surrounding nations, apart from the spiritual aspect of the polytheism they built. Israel's slavery in Egypt influenced the mindset of Israelis and their behavioral tendency to compromise the worship of foreign gods. The strength of foreign culture entered Israel due to the gradual assimilation process from marriage to the climax of becoming the national god of the Israelites in Ahab's day.

SOSIO-TEOLOGIS: Konsep Umat Pilihan Allah Dalam Penaklukan Bangsa Kanaan (Ul 7:1-11) Sebagai Representatif Sikap Gereja Terhadap Pluralitas Gandi Wibowo; Bara Siahaan
Voice Vol. 1 No. 1 (2021): Jurnal VOICE
Publisher : LPPM STT Baptis Kalvari

Konsep Israel sebagai ”Umat Pilihan Allah” menjadi predikat yang dimiliki oleh gereja, sebagai perwujudan identitas dan eksistensi dirinya. Namun di tengah tantangan pluralisme agama, sosioculture dan kenyataan multikulturalisme masa kini konsep umat pilihan Allah mendapat tekanan yang sangat kuat. Kendati bertujuan untuk menampilkan eksistensi dan identitasnya secara nyata tetapi reaksi-reaksi yang muncul lebih condong mengacu pada suatu sikap beragama yang ekslusif bahkan dalam menilai hubungan sosialnya dengan agama-agama lain. Dalam Kitab Ulangan 7:1- 11, relevansi kontekstualnya dengan kehidupan Gereja dalam konteks masyarakat yang plural bukan pada keunikan umat pilihan Allah ”bahwa Allah telah memilih Israel” (ayat 6) melainkan pada ”karena Tuhan mengasihi” dan ”karena Allah setia” (ayat 8,9). Sehingga interpretasi mengenai konsep umat pilihan Allah bertolak dari realitas kasih dan kesetiaan Tuhan maka itu berarti harus ada upaya pendobrakan ”tembok-tembok” teologis dan doktrinal yang selama ini menghalangi Gereja membangun relasinya secara sosiologis dan teologis dengan masyarakat yang berbeda. Gereja membangun identitas teologisnya sebagai umat pilihan Allah yang terbuka dan komunikatif. Secara sosiologi, identitas semacam itu bukanlah sesuatu yang statis melainkan senantiasa bergerak dan berkembang, justru karena mempunyai struktur yang terbuka. Di sinilah kekhususan suatu identitas yang terbuka, yaitu kenyataan bahwa ia bergerak, selalu dalam proses menjadi, selalu mengevaluasi dan mentransformasi dirinya. Di dalam keseluruhan tindakan ini maka Gereja selaku umat Allah tetap pada identitas teologis dan konsisten dengan panggilan Missio Dei. The concept of Israel as “God's Chosen People” has become a predicate for the church, as the embodiment of its identity and existence. However, amidst the challenges of religious pluralism, sociocultural and the reality of multiculturalism today, the concept of God's chosen people is under very strong pressure. Although it aims to show its existence and identity in real terms, the reactions that appear tend to refer to an exclusive religious attitude even in assessing its social relations with other religions. In Deuteronomy 7: 1- 11, its contextual relevance to the life of the Church in the context of a plural society is not on the uniqueness of God's chosen people “that God has chosen Israel” (verse 6) but on "because God loves" and “because God is faithful” ( paragraph 8, 9). So that the interpretation of the concept of the chosen people of God departs from the reality of God's love and faithfulness, it means that there must be an effort to break down theological and doctrinal "walls" that have hindered the Church from building its sociological and theological relationships with different societies. The church establishes its theological identity as an open and communicative chosen people of God. Sociologically, such an identity is not something static but is constantly moving and developing, precisely because it has an open structure. This is where the specificity of an open identity, namely the fact that it is moving, is always in the process of becoming, is always evaluating and transforming itself. Throughout this whole act, the Church as God's people remains theological identity and consistent with the calling of Missio Dei.

Disorganisasi Keluarga Lot menurut Ekologi dan Antisipasinya bagi Keluarga Kristen Gandi Wibowo; Herdemei Saerang
Voice Vol. 1 No. 1 (2021): Jurnal VOICE
Publisher : LPPM STT Baptis Kalvari

Keluarga dalam sosiologi menjadi salah satu bahasan penting yang harus dilakukan. Dalam keluarga ini ada sejumlah unit kelompok terkecil yang mampu menanamkan nilai dan norma serta mencegah segala sesuatu permasalahan-permasalahan sosial. Dalam pembentukan keluarga Kristen, kesadaran akan tanggung jawab manusia sebagai perpanjangan tangan Allah dalam pembentukan tatanan dunia yang teratur, peranan manusia itulah yang menjadi hal yang sangat menentukan. Bahkan itulah yang seharusnya menjadi titik berangkat pembentukan keluarga Kristen. Setiap keluarga Kristen dibangun dari pribadi yang bertanggung jawab kepada Allah sebagai alat pembentukan tatanan dunia (keluarga) yang teratur, dan memiliki peranannya masing-masing. Kesadaran yang demikian akan membentuk anggota keluarga yang juga bertanggung jawab terhadap anggota keluarga lainnya sebagai bagian dari dunia ciptaan Allah. Keluarga Kristen perlu mengerti dan memahami perannya di tengah-tengah keluarga dan di lingkungan masyarakat, melihat banyaknya masalah-masalah sosial yang terjadi di tengah-tengah lingkungan masyarakat. Family in sociology is one of the important things. In a family there are a number of units of the smallest group that are able to instill values and norms and prevent all social problems. In the formation of Christian families, awareness of human responsibility as an extension of God's hand in the formation of an orderly world order, the role of man is very decisive. In fact, it should be the starting point for the formation of Christian families. Each Christian family is built from a person who is responsible to God as a means of establishing an orderly world order (family), and has its own role. Such awareness will form family members who are also responsible for other family members as parts of God's created world. Christian families need to understand and realize their role in the family and in the community, seeing many social problems that occur in the midst of the community environment.

Kajian Sosio-Teologis mengenai Dasa Titah (Keluaran 20:1-17) dan Relevansinya di Era Kontemporer Gandi Wibowo; Gian Gideon Akin
Voice Vol. 1 No. 1 (2021): Jurnal VOICE
Publisher : LPPM STT Baptis Kalvari

Peraturan, hukum dan larangan dibuat untuk mengarahkan hidup umat manusia. Bagi suatu bangsa, hal tersebut penting sebagai pedoman hidup yang harus diterapkan oleh rakyatnya. Allah membuat perjanjian dengan bangsa Israel seperti sebuah kesepakatan. Melalui Musa, Allah memberikan semua hukum yang adalah syarat-syarat kesepakatan itu kepada bangsa Israel, dengan kata lain seperti undang-undang. Dalam artikel ini, penulis akan memaparkan bagaimana Dasa Titah mendatangkan perasaan kebenaran bagi kehidupan sosial bangsa Israel dan ketaatan kepada perjanjian tersebut. Tujuan penulis dalam artikel ini adalah untuk menemukan pemaham mengenai Dasa Titah, menemukan bagaimana respon bangsa Israel pada saat menerima perjanjian tersebut, menemukan bagaimana Dasa Titah berperan dalam keberlangsungan hidup bangsa Israel khususnya hubungan dengan Allah dan sesamanya serta menemukan prinsip-prinsip yang dapat diterapkan oleh setiap orang percaya di era kontemporer ini. Rules, laws and prohibitions were made to direct human life. For a nation, this is important as a way of life that must be applied by its people. God made the covenant with the Israelites like a deal. Through Moses, God gave all the laws which were the conditions of the agreement to the nation of Israel. On this journal, the author will describe how the Ten Commandments brought a feeling of truth to the social life of the Israelites and obedience to that covenant. The purpose of the author in this article is to find an understanding of the Ten Commandments, find out how the Israelites responded when accepting the agreement, discover how the Ten Commandments played a role in the survival of the nation of Israel, especially the relationship with God and others and find principles that can be applied by each believers in this contemporary era.

Perang Bar Kokhba dan Pergeseran Mesianisme Politis di Kalangan Yahudi Gandi Wibowo
Voice Vol. 1 No. 2 (2021): Jurnal VOICE
Publisher : LPPM STT Baptis Kalvari

Misinterpretation of the meaning of the Messiah among the Jews made them repeatedly make mistakes that ended in tragedy. Of the three rebellions in the Judeo-Roman War, the Bar Kokbha war (132-135 AD) brought a change in perspective on the Messiah. The Roman occupation fostered political messianism among the Jews so they expected a Messiah who had military power as their liberator. The impact of the first war (66-70 AD) brought about the collapse of the Temple but the Bar Kokhba war prevented Jews from entering Jerusalem for 3-4 centuries so that the Jewish diaspora was scattered throughout the world. The qualitative approach shows that Rome wanted to remove all Jewish identity as a permanent solution to suppress the Jewish rebellion. Simon bar Kokhba's momentary victory evoked euphoria among the Jews of the coming of the Messiah. They considered Simon bar Kokhba to be the Messiah awaited with confirmation from Rabbi Akiva. But after the revolt was thwarted and humiliated by Rome, there was confusion in the Jewish community. They regard Simon bar Kokhba as a swindler. The understanding of political messianism shifted to post-war eschatological messianism which inflicted heavy losses on the Jews.

SOSIO-TEOLOGIS: DIALEKTIKA SOSIAL BUDAYA MENGENAI INKARNASIONAL PELAYANAN KRISTUS DALAM KITAB INJIL Bara Siahaan
Voice Vol. 1 No. 2 (2021): Jurnal VOICE
Publisher : LPPM STT Baptis Kalvari

The principle of the Incarnation is that the word became flesh or became flesh, and the incarnation was done “in the midst of men” or “among men” (John 1:14). The Gospel writers saw Jesus as a human being who had a real human experience. The incarnation is a form of God's communication with humans in the world. The mission of the incarnation becomes God's work of salvation for mankind through the birth, ministry, suffering, death, resurrection and ascension of Christ. The incarnation became the pattern of God's mission, namely when the Father sent His Son to become man and live in the world. So that the Incarnation of Christ becomes the right model for the church in carrying out the preaching of the Gospel. It is undeniable that socio-cultural becomes a challenge for the church in carrying out its mission. Because it is still found that syncretism often occurs in the church. Therefore, the purpose of this research is how the church has the right model of service and applies it in ministry, especially in the context of the Indonesian nation which has a pluralistic socio-cultural environment. The incarnation mission has the relational concept "As God has sent me, so I send you".

LATAR BELAKANG HISTORIS DAN TEOLOGIS SAKRAMEN PERNIKAHAN DI DALAM GEREJA Djun Tjhong Pan
Voice Vol. 1 No. 2 (2021): Jurnal VOICE
Publisher : LPPM STT Baptis Kalvari

The Sacrament of Marriage which begins with Premarital Guidance in the Church is considered as a must by the Christian community in general and prospective married couples and also their families in particular. The sacrament of marriage is considered as an important process of validation that incorporate a condition of ontological union. It is taken for granted without and has never been questioned why such a personal and familial event based on love should be endorsed by the Church even though there is no solid evidence in the Bible for this. The Church's Sacrament of Marriage is not proven exist in the Bible. The marriage certificate issued by The Church as the product of marriage Sacrament is made the initial condition of whether a marriage is legal or not to proceed to civil registration. Library research of several Marriage historical literature and Descriptive Theological Exposition of some key biblical passage about Marriage have been done in order to give some insight to the church members about what has so far been done regarding the Marriage Sacrament.

PERAN BAPAK DALAM PERTUMBUHAN ROHANI ANAK BERDASARKAN EFESUS 6:4 DAN KOLOSE 3:21 Trivena Andrianikus
Voice Vol. 1 No. 2 (2021): Jurnal VOICE
Publisher : LPPM STT Baptis Kalvari

The actions, examples, and attitudes of a child's life have the same tendencies as his parents. The basic principles of biblical teaching of parents' responsibilities to their children are specifically reviewed from the letters of the Apostle Paul in Ephesians 6:4 and Colossians 3:31. Children's spiritual growth is the role of the family. Children see and feel firsthand that, family is the closest environment that brings children to God. Genesis 2:20 writes that Eve was created by God as a helper for Adam. That is, the function of the wife is a helper from the husband. Paul's emphasis in Ephesians 6:4 and Colossians 3:21 clearly convey a father who carries out his function as the person responsible for the growth of the child, the wife as a helper. That is, in the family, the husband or father takes a major role in all conditions in the family. Whereas a wife or a mother helps her husband or father to carry out this responsibility.Tindakan, contoh, dan sikap hidup seorang anak memiliki kecenderungan sama seperti orang tuanya. Prinsip-prinsip dasar pengajaran Alkitab akan tanggungjawab orang tua kepada anak-anaknya, secara khusus ditinjau dari surat-surat RasulPaulus dalam Efesus 6:4 dan Kolose 3:31. Pertumbuhan rohani anak merupakan peranan dari keluarga. Anak-anak melihat dan merasakan secara langsung bahwa, keluarga adalah lingkungan terdekat yang membawa anak-anak kepada Tuhan.Kejadian 2:20 menuliskan bahwa Hawa diciptakan Allah sebagai penolong Adam. Artinya, fungsi dari istri adalah penolong dari suami. Sehingga penekanan Paulus dalam Efesus 6:4 dan Kolose 3:21 jelas menyampaikan seorang bapaklah yangmenjalankan fungsinya sebagai penangungjawab pertumbuhan anak, istri sebagai penolong. Artinya, di dalam keluarga, suami atau bapak mengambil peranan utama dalam segala kondisi dalam keluarga. Sedangkan seorang istri atau seorang ibumenolong suami atau bapak untuk menjalankan tanggung jawab ini.

KAJIAN ROMA 12:2 BERKAITAN DENGAN KONSEP PENGUDUSAN PADA WANITA KRISTEN DAN IMPLIKASINYA Sharon Evangelica
Voice Vol. 1 No. 2 (2021): Jurnal VOICE
Publisher : LPPM STT Baptis Kalvari

The understanding of sanctification has so far discussed humans in general without distinguishing the dynamics of gender in it. A micro approach is needed so that women as objects of salvation can see God's inclusion after they receive salvation. In a culture that was thickly patriarchal in the past, it took courage to see aspects of sanctification from the side of women who were often marginalized. The problematic tendencies that occur in women in the sanctification process need to be mapped and linked to differences in brain structure and their way of thinking with men. The constant renewal of the mind also applies to women. Women's thoughts, feelings and wills are sometimes distorted due to physiological factors. The exegesis of Romans 12:2 makes it clear how women must continue to change in the renewal of mind to become more like Christ. Several women in the Bible are used as case studies to clarify the phenomenon under study.

Home Page

OAI Link

Editorial Team

Contact

Reviewer

Google Scholar

Contact Name
Gandi Wibowo

Contact Email
gandi.wibowo@sttbk.ac.id

Phone
+6281382326154

Journal Mail Official
lppm@sttbk.ac.id

Editorial Address
Jl. Gunung Sahari VI / No. 36 Jakarta Pusat

Location
Kota adm. jakarta pusat,

Dki jakarta

INDONESIA

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Home Page

OAI Link

Editorial Team

Contact

Reviewer

Google Scholar

Contact Name Gandi Wibowo

Contact Email gandi.wibowo@sttbk.ac.id

Phone +6281382326154

Journal Mail Official lppm@sttbk.ac.id

Editorial Address Jl. Gunung Sahari VI / No. 36 Jakarta Pusat

Location Kota adm. jakarta pusat, Dki jakarta INDONESIA

Abstract

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Contact Name
Gandi Wibowo

Contact Email
gandi.wibowo@sttbk.ac.id

Phone
+6281382326154

Journal Mail Official
lppm@sttbk.ac.id

Editorial Address
Jl. Gunung Sahari VI / No. 36 Jakarta Pusat

Location
Kota adm. jakarta pusat,

Dki jakarta

INDONESIA