Jurnal Teologi Pambelum
The Pambelum Theological Journal is a journal that publishes theological research studies in four theological families: Exegetical Theology (Biblical Theology/Old Testament Theology and New Testament Theology), Systematic Theology (dogmatics, ethics, philosophy of religion), Practical Theology (Pastoral, Liturgical, Homiletics, Christian Religious Education), Historical Theology (Church History), Contextual and social theology.
Articles
76 Documents
<![CDATA[Makna Teologis Pembangunan Bendungan Tapin di Desa Pipitak Jaya, kabupaten Tapin, Kalimantan Selatan ]]>
<![CDATA[May Linda Sari]]>;
<![CDATA[Imistiana]]>;
<![CDATA[Iemelda Marya Anggreaini]]>
<![CDATA[ Jurnal Teologi Pambelum Vol 3 No 1 (2023): Iman, Kearifan Lokal, dan Tantangan Kontemporer ]]>
Publisher : <![CDATA[Unit Penerbitan Informasi dan Teknologi Sekolah Tinggi Teologi Gereja Kalimantan Evangelis (STT GKE) ]]>
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DOI: 10.59002/jtp.v3i1.40
<![CDATA[This article is a report of research along August to December 2022 on development effects to local community especially villagers around the dam construction of Tapin, in Tapin district, South Kalimantan province. The dam construction itself was spend a huge funds, needed almost 20 years on construction process since process of planning, consultation, program outreach to the community around the construction, land acquisition and finishing. The dam will totally drown 2 village and it will change aspects in community. The research is using kualitative descriptive method of Auguste Comte on Law of the three Stages and there are three result research i.e. Firstly, the communities around the dam construction were accepted the construction; Secondly, the dam construction actually has impact in developt of ecological and spiritual value on water. And thirdly, the dam contruction has positive impact in communities, ecologically and economically.]]>
<![CDATA[Paradigma Jemaat Terhadap Pendeta Penyandang Disabilitas: Studi Teologi Disabilitas dalam Konteks Jemaat GKE Selat Kapuas ]]>
<![CDATA[Retni Mulyani]]>;
<![CDATA[Alexandra Binti]]>;
<![CDATA[Sri Winda Yanti]]>;
<![CDATA[Elvi Sumbu]]>
<![CDATA[ Jurnal Teologi Pambelum Vol 2 No 2 (2023): Teologi Dalam Konteks Perubahan Sosial dan Budaya Masyarakat ]]>
Publisher : <![CDATA[Unit Penerbitan Informasi dan Teknologi Sekolah Tinggi Teologi Gereja Kalimantan Evangelis (STT GKE) ]]>
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DOI: 10.59002/jtp.v3i1.41
<![CDATA[The congregation's paradigm towards persons with disabilities in the context of the Kapuas Strait GKE Congregation is seen from the medical model and social model. The medical model is also said to be an individual model which places people with disabilities at normal standards that have been determined by non-disabled people. The medical model is a paradigm that was criticized by Michael Oliver who then offered the social model as a new paradigm in viewing socially disabled people in a more human way. It is also supported by the idea of Thomas Reynolds that the medical model is not something that is forbidden but is equipped with a social model because after all social models produce physiological conditions that cannot be eliminated. Through the results of the research, it was found that congregations can accept pastors with disabilities and they place their pastors in an equal place and provide space that allows pastors with disabilities to make a contribution. However, on the other hand it is also found that the understanding of the congregation is on two sides between the medical model and the social model. This means that medical understanding is still embedded in their memory]]>
<![CDATA[Sebuah KRITIK POSKOLONIAL DAN SOCIAL SCIENTIFIC TERHADAP MATIUS 28:19: SEBUAH KONSTRUKSI TEOLOGIS DALAM BERMISI ]]>
<![CDATA[Christo Antusias Davarto Siahaan]]>
<![CDATA[ Jurnal Teologi Pambelum Vol 2 No 2 (2023): Teologi Dalam Konteks Perubahan Sosial dan Budaya Masyarakat ]]>
Publisher : <![CDATA[Unit Penerbitan Informasi dan Teknologi Sekolah Tinggi Teologi Gereja Kalimantan Evangelis (STT GKE) ]]>
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DOI: 10.59002/jtp.v3i1.42
<![CDATA[Matthew 28:19 is a very famous text. This text is often understood as an order to mobilize people and institutions to convert non-Christians in other areas. However, this kind of understanding, by analyzing it with postcolonial theory, is a colonialist and imperialist reading. In this paper, the author attempts to make readings detached from imperialism and colonialism more relevant to the current Indonesian context. Matius 28:19 merupakan teks yang amat terkenal. Teks ini lebih sering dipahami sebagai perintah untuk memobilisasi orang-orang dan juga institusi untuk mempertobatkan orang-orang non-Kristen di daerah-daerah lain. Namun demikian, pemahaman seperti ini dengan menganalisisnya dengan Poskolonial adalah sebuah pembacaan yang Kolonialis dan Imperialis. Penulis di dalam tulisan ini berupaya untuk melakukan pembacaan yang terlepas dari Imperialisme dan Kolonialisme, serta pembacaan yang lebih dekat dengan konteks Indonesia di masa kini.]]>
<![CDATA[Pendekatan Postcolonialism Terhadap Surat Filemon:: Merenungkan Kembali Identitas Onesimus Sebagai Budak Yang Melarikan Diri. ]]>
<![CDATA[Maikel Enggelo Eden Killa]]>
<![CDATA[ Jurnal Teologi Pambelum Vol 2 No 2 (2023): Teologi Dalam Konteks Perubahan Sosial dan Budaya Masyarakat ]]>
Publisher : <![CDATA[Unit Penerbitan Informasi dan Teknologi Sekolah Tinggi Teologi Gereja Kalimantan Evangelis (STT GKE) ]]>
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DOI: 10.59002/jtp.v2i2.43
<![CDATA[Slavery in the ancient Roman empire was an important reality that contributed to how we interpret the Bible texts that were born at that time. The history of reading Philemon's Epistle has long been colored with interpretations suggesting that Onesimus was a runaway slave who had stolen from Philemon, so he needed Paul to write a letter of reconciliation so that Philemon could receive Onesimus back. However, it turns out that readings like this have direct implications related to the interpretation of colonialism that the "colonizers" are always better than the "colonized", and the "colonized are not able to make their own life choices." Therefore, readings like this actually encourage readers to colonize Onesimus. On the contrary, in this study the author will try to present the story of Onesimus from another point of view, namely postcolonial which opens up a new understanding that Onesimus as a "colonized" can also make his own life choices and contribute to securing his independence from the security system that has been rooted in the ancient Roman cultural context.]]>
<![CDATA[Perjanjian Tanah MENGKAJI KONSEP PERJANJIAN MENGENAI TANAH ATAU TEMPAT DARI PERMULAAN CIPTAAN DALAM KEJADIAN 1-2 DAN PEMULIHAN CIPTAAN DALAM WAHYU 21:1-2 ]]>
<![CDATA[Andry Ligawan]]>
<![CDATA[ Jurnal Teologi Pambelum Vol 2 No 2 (2023): Teologi Dalam Konteks Perubahan Sosial dan Budaya Masyarakat ]]>
Publisher : <![CDATA[Unit Penerbitan Informasi dan Teknologi Sekolah Tinggi Teologi Gereja Kalimantan Evangelis (STT GKE) ]]>
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DOI: 10.59002/jtp.v3i1.44
<![CDATA[This article investigates the covenant of land or place in the creation account of Genesis 1-2 and the restoration of creation in Revelation 21:1-2 using lexical analysis. The development of the concept of land in each biblical period will be investigated with a focus on the aspect of relationship, place significance, and the notion of the kingdom. The article’s findings affirm the sameness in terms of meaning between the concept of land found in Genesis 1-2 and Revelation 21:1-2. In Genesis 1-2, the covenant of land between God and Adam regarding the providence of the land and the stewardship of Adam was meant to be a blessing for all the creations. Interestingly, Revelations 21:1-2 hints that the purpose was fulfilled in the person of Jesus.]]>
<![CDATA[Penghayatan Ratapan dalam Liturgi: Jembatan Dilema Pengharapan Kristen dan Penderitaan Manusia ]]>
<![CDATA[Ivana Aimee Djuharto]]>
<![CDATA[ Jurnal Teologi Pambelum Vol 3 No 1 (2023): Iman, Kearifan Lokal, dan Tantangan Kontemporer ]]>
Publisher : <![CDATA[Unit Penerbitan Informasi dan Teknologi Sekolah Tinggi Teologi Gereja Kalimantan Evangelis (STT GKE) ]]>
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DOI: 10.59002/jtp.v3i1.50
<![CDATA[Inside of human life’s reality, it is undeniable that Christians will definitely experience various kind of sufferings. This causes Christian to have a dilemma between the hope taught in Christian teachings and the reality of life that has a lot of suffering. This writing explains that lamentation in liturgy can bridge the dilemma. Here, I use library research method in to explain about the topic. Firstly, this writing delves how lamentation is a necessary part in human wholeness. Then, it provides biblical explanations from the Old Testament, the figure of Jesus, and the New Testament as the basis that human’s lament is reasonable and necessary. Moving on from here, I explain the importance of embracing lamentation in the liturgy and gives examples of inserting lamentations into the liturgy. Through this writing, it is found that lamentation is a natural thing that Christians should do; lamentation can bridge the dilemma of Christian hope and human’ sufferings, so it is necessary to apply lamentation in the liturgy.]]>
<![CDATA[Propaganda Model Sinkretis Etis sebagai Budaya Tandingan terhadap Penistaan Agama di Media Sosial: Tinjauan Khusus Terhadap Kasus Joseph Paul Zhang ]]>
<![CDATA[Jefri Andri Saputra]]>
<![CDATA[ Jurnal Teologi Pambelum Vol 3 No 1 (2023): Iman, Kearifan Lokal, dan Tantangan Kontemporer ]]>
Publisher : <![CDATA[Unit Penerbitan Informasi dan Teknologi Sekolah Tinggi Teologi Gereja Kalimantan Evangelis (STT GKE) ]]>
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DOI: 10.59002/jtp.v3i1.52
<![CDATA[The case on religious blasphemy is still a part of religious conflict in Indonesia. Social media has a very crucial role in this case. Apart from going through the legal process, the settlement of this case is still oriented towards each religions. Therefore, the author recommends propaganda of syncretic-ethical awareness on social media as a counter-culture to religious blasphemy. The approach used in this paper is counterculture. The author concludes that social media is still dominated by content that is destructive to religion. Therefore, the ethical-syncretic awareness needs to be propagated as constructive content towards religion.]]>
<![CDATA[Memaknai Toleransi Secara Teologis Sebagai Upaya Moderasi Beragama ]]>
<![CDATA[Henri Sirangki]]>;
<![CDATA[Mariani Rombe Payung]]>;
<![CDATA[Yusri]]>;
<![CDATA[Alfrisa Ayo’ Payung Allo]]>
<![CDATA[ Jurnal Teologi Pambelum Vol 3 No 1 (2023): Iman, Kearifan Lokal, dan Tantangan Kontemporer ]]>
Publisher : <![CDATA[Unit Penerbitan Informasi dan Teknologi Sekolah Tinggi Teologi Gereja Kalimantan Evangelis (STT GKE) ]]>
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DOI: 10.59002/jtp.v3i1.57
<![CDATA[Tolerance and Moderation are phrases that have become the attention of researchers so that many of them make them the topic of writing. Although this phrase is not a foreign thing, its implementation both individually and communally in the life of a pluralistic society is still difficult to translate. Therefore, the purpose of this study is to explain how to live tolerantly in the midst of religious pluralism as an effort to moderate religion. The method used is descriptive qualitative where data collection is through literature. The results achieved are presented in a descriptive narrative form. Tolerance is an attitude of openness and sincere acceptance of differences. Meanwhile, religious moderation is a moderate attitude that becomes a reference in religion. The Old Testament explains that from the beginning God created differences. The life of the ancestors of the Israelites who lived among foreign nations is proof that human life was originally lived in difference. Their life in the midst of national and religious pluralism does not cause estrangement, but becomes a blessing for them, even though they have become a great nation. The New Testament records how one should live tolerantly in a pluralistic society, even Jesus himself became an actor of tolerance and moderated radical attitudes by extreme Judaism. So theologically, the meaning of tolerance is found, that from the beginning there were differences. In an effort to moderate religion, there must be mutual respect among adherents of different religions, so that harmony can be maintained.]]>
<![CDATA[Kontekstualisasi Basa Dayak Ngaju dalam Liturgi Gereja Kalimantan Evangelis (GKE) di Jemaat Eben Ezer Banjarmasin ]]>
<![CDATA[Tahan cambah]]>;
<![CDATA[Agunius Gosyen]]>
<![CDATA[ Jurnal Teologi Pambelum Vol 3 No 1 (2023): Iman, Kearifan Lokal, dan Tantangan Kontemporer ]]>
Publisher : <![CDATA[Unit Penerbitan Informasi dan Teknologi Sekolah Tinggi Teologi Gereja Kalimantan Evangelis (STT GKE) ]]>
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DOI: 10.59002/jtp.v3i1.58
<![CDATA[In the early history of the Kalimantan Evangelical Church (GKE), the Dayak Ngaju language has become an effective medium for conveying the gospel in Kalimantan. Special research on the contextualization of the Dayak Ngaju language has not been carried out in much depth. This paper aims to reveal the contextualization process of the Dayak Ngaju language used in GKE liturgies, especially the Eben Ezer Congregation. The method used is qualitative, using J. D. Crichton's and Lawrence a. Hoffmann framework for understanding liturgical history combined with David Hesselgrave and Rommen's understanding of the contextualization process and James F. White's thoughts on liturgical contextualization. In history, it was found that liturgical contextualization at GKE was influenced by the translation of the Bible into the Dayak Ngaju language (Surat Barasih), liturgical texts in the Dayak Ngaju language, Nyanyin Ungkup (Congregational Songs in the Dayak Ngaju language), and other spiritual coaching materials. The results of the study show that there is a reversal of the contextualization process of the Dayak Ngaju language in GKE. At first, it was relevant to the context, but over time, the context changed so that the contextualization of the Dayak Ngaju language at GKE Eben Ezer had to change too.]]>
<![CDATA[ABAH GURU SEKUMPUL : Kajian Sosial Agama terhadap Pemasangan Potret Ulama di Unit Usaha Masyarakat Kota Banjarmasin ]]>
<![CDATA[Enta Malasinta Lantigimo]]>;
<![CDATA[Ripaldi]]>;
<![CDATA[Lia Afriliani]]>
<![CDATA[ Jurnal Teologi Pambelum Vol 3 No 1 (2023): Iman, Kearifan Lokal, dan Tantangan Kontemporer ]]>
Publisher : <![CDATA[Unit Penerbitan Informasi dan Teknologi Sekolah Tinggi Teologi Gereja Kalimantan Evangelis (STT GKE) ]]>
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DOI: 10.59002/jtp.v3i1.59
<![CDATA[Displaying of pictures of ulama on the walls of business units, in particular the picture of Abah Guru Sekumpul, is a tradition of Muslims in Banjarmasin, the main purpose of which is to relate to Islamic spirituality, including for blessings in business as well as respect for Servants of Allah. Interestingly, even though the perpetrators of displaying the images are Muslims, their positive impact is felt in the social life in general society. Based on the research results, data was found that traders from various backgrounds and various religious backgrounds would really enjoy honest and mutually beneficial business transactions based on the belief that displaying pictures of ulama is a symbol of goodness in doing business. This situation will greatly affect social relations, because it will foster a sense of mutual need and mutual trust which will lead to a peaceful, harmonious and comfortable relationship in people's lives.]]>
