Pineleng Theological Review
Pineleng Theological Review is a peer-reviewed, open-access scholarly journal on Catholic Theology with e-ISSN: 3032-4491, published twice a year (January and July) online by the Theology Department of Sekolah Tinggi Filsafat Seminari Pineleng. It is devoted to the problems and questions of theology arising from classical and contemporary discussions. Pineleng Theological Review publishes regular research papers, reviews, and comprehensive book reviews on the study of theology. All articles or reviews are peer-reviewed by a board of scholars to ensure that the articles are of scholarly quality. Pineleng Theological Review promotes critical, hermeneutical, historical, and contextual conversations about theology, and invites contributions from scholars and students in the theology field, notably: Biblical Studies / Biblical Theology Historical Theology Dogmatic and fundamental theology Spiritual Theology Pastoral Theology Comparative Studies on Religion Contextual and Public Theology
Articles
45 Documents
<![CDATA[PERTOBATAN: MENGHASILKAN BUAH YANG BAIK: Analisa Biblis Kisah Yohanes Pembaptis (Matius 3: 1-12) ]]>
<![CDATA[Edi Suprianto]]>;
<![CDATA[Damianus Pongoh]]>
<![CDATA[ Pineleng Theological Review Vol. 3 No. 1 (2026): Januari 2026 ]]>
Publisher : <![CDATA[Department of Theology - Sekolah Tinggi Filsafat Seminari Pineleng ]]>
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DOI: 10.53396/pthr.v3i1.837
<![CDATA[This article specifically examines and deepens the story of John the Baptist in Matthew 3:1-12. This text was chosen to examine more specifically how the story of effect or Wirkungsgeschichte of the text affects the Church's liturgy, particularly to examine the meaning of baptism and the vow of poverty in religious life. Often in reading Scripture, readers have difficulty grasping the implied meaning of a text. Therefore, the task of the exegete is to provide an interpretation for the needs of teaching faith. This article was written with the aim of finding the implied meaning of the text as part of the exegetical task to help readers discover and understand the meaning of the text that is familiar in the life of the faith of the people. The method used in this paper is text analysis based on the commonly used hermeneutic approach to Scripture. The novelty in this article is a new understanding of the meaning of baptism as a new birth. The new birth is not just an empty phrase or slogan, but baptism is a transition from the old life to a new life, namely as children of God. As a concrete expression of the new birth, it is repentance to produce good fruit, namely the values of the Kingdom of God. In addition, this story also provides deep inspiration regarding the meaning of the Vow of Poverty in religious life through the simplicity of John the Baptist's life.]]>
<![CDATA[MEMBERI SELURUH HIDUP: SEBUAH HERMENEUTIKA ATAS MARKUS 12: 41-44 ]]>
<![CDATA[Fatima Merlin Rumatora]]>;
<![CDATA[Gerardus Viany Untu]]>
<![CDATA[ Pineleng Theological Review Vol. 3 No. 1 (2026): Januari 2026 ]]>
Publisher : <![CDATA[Department of Theology - Sekolah Tinggi Filsafat Seminari Pineleng ]]>
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DOI: 10.53396/pthr.v3i1.840
<![CDATA[This article presents a hermeneutical analysis of Mark 12:41–44 and its parallel in Luke 21:1–4, focusing on the figure of the poor widow within her narrative, socio-historical, and theological contexts. Departing from moralistic interpretations that frame the widow primarily as an exemplar of personal piety or sacrificial generosity, the study argues that the pericope functions as a narrative critique of systemic religious injustice. The methodology combines narrative criticism with historical-social analysis and engages critical perspectives drawn from feminist, social, political, and liberation theology. Particular attention is given to the literary placement of the pericope in Mark’s Gospel and its relationship to Jesus’ critique of scribes and temple-based authority. The analysis demonstrates that the widow operates as a symbolic figure whose offering simultaneously expresses radical trust in God and exposes a religious system sustained by the exploitation of the poor. The article contends that the text does not legitimize self-impoverishment but implicitly challenges structures that normalize such vulnerability. This reading highlights the prophetic dimension of the pericope and its relevance for contemporary ecclesial reflection on faith, justice, and institutional responsibility in contexts of social inequality.]]>
<![CDATA[EKARISTI YANG PERTAMA? : Analisa Biblis Tindakan Yesus berdasarkan Injil Markus 8:1-9 ]]>
<![CDATA[Hermas Asumbi]]>;
<![CDATA[Fabylio Cornelius Togas]]>
<![CDATA[ Pineleng Theological Review Vol. 3 No. 1 (2026): Januari 2026 ]]>
Publisher : <![CDATA[Department of Theology - Sekolah Tinggi Filsafat Seminari Pineleng ]]>
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DOI: 10.53396/pthr.v3i1.852
<![CDATA[Throughout His life, Jesus performed many miracles. One of the compelling miracle stories is the multiplication of the loaves, as found in the Gospel of Mark 8:1-9, where Jesus fed 4,000 people. Jesus' actions in this story are often associated with the Eucharistic Liturgy. This narrative is intriguing because, although frequently considered a duplicate of the feeding of the five thousand (Mark 6:30-44), this pericope possesses significant terminological and theological differences from the Mark 6 account regarding the Eucharistic Action itself. This paper aims to analyze the story of Jesus feeding the four thousand in Mark 8:1-9 to explore the biblical foundation of the Sacrament of the Eucharist. This research seeks to provide an analysis of whether the narrative of Mark 8:1-9 truly represents a Eucharistic action performed by Jesus for the first time, or is merely a story retold by the evangelist. Through textual-narrative, social, and Jewish tradition approaches, the author finds that Mark 8:1-9 more specifically reflects the liturgical practices of the early church. This is evident from the use of the verb eucharistēsas (giving thanks) in chapter 8, which differs from the word eulogēsen (blessing) used in Mark 6:30-44.]]>
<![CDATA[IMAN DI TENGAH KETAKUTAN : Berdasarkan Analisa Eksistensial atas Angin ribut diredahkan (Mrk. 4: 35-41) ]]>
<![CDATA[Laurensius tonny Kuntag]]>;
<![CDATA[Antonius Tukiran]]>
<![CDATA[ Pineleng Theological Review Vol. 3 No. 1 (2026): Januari 2026 ]]>
Publisher : <![CDATA[Department of Theology - Sekolah Tinggi Filsafat Seminari Pineleng ]]>
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DOI: 10.53396/pthr.v3i1.854
<![CDATA[This paper analyzes the passage of Mark 4:35–41 (Jesus Calming the Storm) using narrative hermeneutics, socio-historical analysis, and Wirkungsgeschichte(reception history) to uncover the dynamics of faith and fear within the human experience. This pericope is understood not merely as a report of a nature miracle, but as a theological narrative intentionally constructed by Mark to shape the faith of the disciples and the reader’s community amidst crisis. The textual-narrative analysis reveals a structural movement from stillness to chaos and back to silence, mirroring the existential dynamics of humans when faith is tested by tangible threats. The disciples' fear is characterized as not only emotional but primarily relational and existential—a crisis of trust regarding the perceived indifference of a "silent" God. Jesus’ sleep during the storm is interpreted as Mark’s theological strategy to challenge instrumental faith and direct the reader toward a mature faith. In its socio-historical context, the passage reflects the experiences of the Markan community, which faced political pressure and persecution in the first century. Through the lens of Wirkungsgeschichte, this study demonstrates how the text continues to function within Church tradition as a source of spiritual formation, consolation, and existential courage. The primary conclusion asserts that Christian faith does not eliminate fear but transforms it through the presence of Christ in the midst of life’s "storms."]]>
<![CDATA[DISKUSI TENTANG PAHAM NORMATIF DAN TEOLOGIS LITURGI DALAM GEREJA KATOLIK ]]>
<![CDATA[Stenly Vianny Pondaag]]>;
<![CDATA[Amrosius Wuritimur]]>
<![CDATA[ Pineleng Theological Review Vol. 3 No. 1 (2026): Januari 2026 ]]>
Publisher : <![CDATA[Department of Theology - Sekolah Tinggi Filsafat Seminari Pineleng ]]>
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DOI: 10.53396/pthr.v3i1.878
<![CDATA[This paper examines the development of the concept of liturgy in the Catholic Church by analyzing the relationship between its normative and theological dimensions. Using a literature review methodology, the study traces a paradigm shift from a predominantly normative understanding of liturgy toward a more explicitly theological interpretation. The normative concept understands liturgy primarily as a set of officially regulated, communal ritual actions through which the Church offers worship to God; this perspective was formally articulated in the Codex Iuris Canonici. In contrast, the theological understanding, which emerged through the liturgical movement and was articulated authoritatively in the encyclical Mediator Dei, conceives liturgy as the salvific action of Christ carried out in and through His Church. This theological paradigm finds its conciliar expression in Sacrosanctum Concilium and is further reinforced by the apostolic letter Desiderio Desideravi, particularly through its emphasis on the celebration of the Paschal Mystery as the heart of the liturgy. The paper argues that this theological emphasis does not replace or marginalize the normative dimension. Rather, subsequent canonical legislation rearticulates theological insights within juridical formulations, integrating both interior participation and external ritual order. The study concludes that the normative and theological concepts of liturgy are not mutually exclusive but must be understood as complementary and interdependent within Catholic liturgical theology and practice.]]>
<![CDATA[PEMAHAMAN SETAN MENURUT INJIL LUKAS 8:26-39 ]]>
<![CDATA[Risky Johanes Sarayar]]>;
<![CDATA[Feni Matelda Mila]]>;
<![CDATA[Defrito Kejora Baweng]]>
<![CDATA[ Pineleng Theological Review Vol. 3 No. 2 (2026): Volume 3 Nomor 2: Juli 2026 ]]>
Publisher : <![CDATA[Department of Theology - Sekolah Tinggi Filsafat Seminari Pineleng ]]>
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DOI: 10.53396/pthr.v3i2.192
<![CDATA[Satan is a supernatural creature originating from the realm of darkness. In Christian theology, demons are understood as fallen angels who were punished by God for rebelling against His divine will. The Holy Scriptures record various kinds and names of these demonic entities. In contemporary society, discussions surrounding demonology remain a compelling yet complex subject. This study provides a scientific and biblical analysis based on the Gospel of Luke 8:26-39 to examine the depiction of the devil within the text using a literature review method. The primary purpose of this article is to analyze how Luke characterizes the demonic forces in this specific narrative. The findings reveal that the demonic force in Luke 8:26-39 is identified as "Legion," a term derived from the Roman military unit signifying a vast multitude (historically around 6,000 soldiers). This name highlights that the possessed man was inhabited by numerous demons, which manifested in his severe torment, isolation in the tombs, and uncontrollable behavior.]]>
<![CDATA[EKARISTI SEBAGAI SAKRAMEN CINTA KASIH MENURUT SACRAMENTUM CARITATIS ]]>
<![CDATA[Gabriella Jeujanan]]>;
<![CDATA[Johanis Narahayaan]]>;
<![CDATA[Yohanes Batti]]>;
<![CDATA[Alexandro Rumlus]]>
<![CDATA[ Pineleng Theological Review Vol. 3 No. 2 (2026): Volume 3 Nomor 2: Juli 2026 ]]>
Publisher : <![CDATA[Department of Theology - Sekolah Tinggi Filsafat Seminari Pineleng ]]>
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DOI: 10.53396/pthr.v3i2.357
<![CDATA[The Eucharist is no longer understood merely as a commemoration of the Last Supper that Jesus shared with His disciples, but also as a profound sacrament of charity. This article aims to explore and analyze the meaning of the Eucharist as an expression of charity based on the Apostolic Exhortation Sacramentum Caritatis. Through a qualitative-theological approach, this study examines how the Eucharist serves as a concrete sign of Christ’s self-sacrificial love for humanity. The findings demonstrate that the celebration of the Eucharist entails a logical consequence for the daily lives of Christians; the love received through the Eucharist must be lived out, embodied, and proclaimed to others. Consequently, the Eucharist transforms from a mere liturgical rite into a catalyst for active love and charity in society.]]>
<![CDATA[PRINSIP KOMUNIKASI YANG BAIK MENURUT DOKUMEN ETIKA DALAM KOMUNIKASI ]]>
<![CDATA[Adelina Bete Klau]]>;
<![CDATA[Veronika Jenifer Loce]]>;
<![CDATA[Thadeo Devis Mayabubun]]>;
<![CDATA[Jufaldo Pangalila]]>
<![CDATA[ Pineleng Theological Review Vol. 3 No. 2 (2026): Volume 3 Nomor 2: Juli 2026 ]]>
Publisher : <![CDATA[Department of Theology - Sekolah Tinggi Filsafat Seminari Pineleng ]]>
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DOI: 10.53396/pthr.v3i2.360
<![CDATA[This article explores the concept of effective communication through the lens of the ethical principles articulated in the Pontifical Council for Social Communications document, "Ethics in Communications". It addresses the central research question: How can effective communication be achieved in alignment with the ethical framework presented in this document? Utilizing a qualitative-doctrinal approach supported by theoretical frameworks and practical communication contexts, this study analyzes the core ethical dimensions—such as truthfulness, human dignity, justice, and solidarity—that underpin communication practices. The findings demonstrate that true communication excellence is inextricably linked to ethical integrity, wherein effectiveness is measured not merely by rhetorical impact or technical reach, but by its commitment to truth and the promotion of the common good. Ultimately, this paper offers actionable strategies for fostering ethical and effective communication across diverse contemporary contexts.]]>
<![CDATA[EFFORTS TO OVERCOME THE CLIMATE CRISIS FOR THE SUSTAINABILITY OF HUMAN LIFE ACCORDING TO THE LAUDATE DEUM DOCUMENT ]]>
<![CDATA[Yohanes Capistrano Wain Salu]]>;
<![CDATA[Imanuel Hendriko Mercis Rambi]]>;
<![CDATA[Stevandro Fransiskus Pangemanan]]>;
<![CDATA[Stefanus Ardi Watuseke]]>
<![CDATA[ Pineleng Theological Review Vol. 3 No. 2 (2026): Volume 3 Nomor 2: Juli 2026 ]]>
Publisher : <![CDATA[Department of Theology - Sekolah Tinggi Filsafat Seminari Pineleng ]]>
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DOI: 10.53396/pthr.v3i2.372
<![CDATA[This article aims to show the role of the Laudate Deum document issued by Pope Francis in efforts to address the climate crisis about to the survival of humans on earth. Humans were created by God to be His partners in protecting and managing the earth. However, over time, humans began to neglect their duties. Humans tend to prioritize their interests above all things. In the document Laudate Deum, Pope Francis seeks to reconcile mankind with nature which has begun to be damaged. Humans are invited to look back at all their negligence. Pope Francis outlines the right way for everyone to address the climate crisis for the sustainability of human life.]]>
<![CDATA[PRINSIP ANULASI PERKAWINAN DALAM GEREJA KATOLIK MENURUT KITAB HUKUM KANONIK ]]>
<![CDATA[Andreo Temorubun]]>;
<![CDATA[Quido Ratag]]>
<![CDATA[ Pineleng Theological Review Vol. 3 No. 2 (2026): Volume 3 Nomor 2: Juli 2026 ]]>
Publisher : <![CDATA[Department of Theology - Sekolah Tinggi Filsafat Seminari Pineleng ]]>
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DOI: 10.53396/pthr.v3i2.558
<![CDATA[An annulment of marriage is distinct from a divorce. In the Catholic Church, an annulment properly termed a decree of nullity is an official declaration that a valid marital bond was never formed from the outset. This article aims to analyze the grounds for marital nullity and explain the canonical procedure for annulment within the Catholic Church. Utilizing a qualitative-doctrinal approach grounded in the Code of Canon Law, this study explores three primary grounds for nullity: the presence of a diriment impediment, a defect in canonical form, and a lack of valid matrimonial consent. Furthermore, this article outlines the judicial process involved in petitioning for an annulment before an ecclesiastical tribunal. By examining these aspects, this paper clarifies the fundamental distinction between the dissolution of a bond and the recognition of its initial invalidity, highlighting the Catholic Church's theological understanding of marital indissolubility.]]>
