Jurnal Koinonia : Fakultas Filsafat Universitas Advent Indonesia
Jurnal Koinonia is the research journal prepared for those who want to broaden their knowledge in the area of Biblical and Theological studies. In line with this intent, Koinonia welcomes articles coming both from national and international writers. Below is the scope of this journal: Systematic and Historical Theology, Applied Theology (Missiology, Ministry, Leadership and Management), Biblical Studies: Old Testament, New Testament, Pastoral Counseling and Christian Education.
Articles
143 Documents
<![CDATA[Gangguan Stres Pascatrauma Dan Panggilan Penginjilan: Sebuah Refleksi Teologis dan Psikologis dari Kitab Yunus ]]>
<![CDATA[Stimson Hutagalung]]>
<![CDATA[ Jurnal Koinonia Vol 13 No 2 (2021): Juli-Desember ]]>
Publisher : <![CDATA[Fakultas Filsafat Universitas Advent Indonesia ]]>
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DOI: 10.35974/koinonia.v13i2.2642
<![CDATA[Evangelism is the Great Commission from God to mankind. God gave the same mandate to Jonah, but Jonah bravely refused the Great call. This study tries to find out why Jonah was "too brave" to reject God's great call and go to Tarshish? And why then did he change course from Tarshish to Nineveh? This study used a qualitative method with a descriptive analysis approach through a literature review of the biblical text. In conclusion, Jonah's "too brave" action in rejecting God's Great call was caused by the post-traumatic stress disorder he experienced with his family from childhood to adulthood during the Syrian invasion of Northern Israel, resulting in his intense antagonism towards Nineveh which made him drift away from God. When Jonah's post-traumatic stress disorder was treated with complete surrender through prayer, Jonah was given the courage, fortitude, and determination to spread the news of salvation to the city of Nineveh.]]>
<![CDATA[Study of the Pre-existence of Christ According to the Jehovah’s Witnesses ]]>
<![CDATA[Exson Pane]]>
<![CDATA[ Jurnal Koinonia Vol 13 No 2 (2021): Juli-Desember ]]>
Publisher : <![CDATA[Fakultas Filsafat Universitas Advent Indonesia ]]>
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DOI: 10.35974/koinonia.v13i2.2644
<![CDATA[One of the foundational teaching in the history of Christianity is the existence of Christ. Mostly Christians believed that Christ already exist prior His incarnation. Jesus was with the Father, and Holy Spirit. They are co-exist , no beginning and no end, they are eternal from eternity to eternity. However, Arianism rejected the traditional view of the Christianity regarding Christ existence. The Arianism’s view regarding the pre-existence of Christ admired by the Jehovah’s Witnesses. Jehovah’s Witnesses believed that was exist prior to His incarnation but not co-exist with the Father. Christ is only begotten son of the Father as the first creation and Father endowed Christ the divinity.]]>
<![CDATA[ALLAH “BERHENTI” (ŠABĀT DAN NÛAH) PADA HARI SABAT: APLIKASI BAGI PARA PEMELIHARA SABAT ]]>
<![CDATA[Milton Pardosi]]>
<![CDATA[ Jurnal Koinonia Vol 13 No 2 (2021): Juli-Desember ]]>
Publisher : <![CDATA[Fakultas Filsafat Universitas Advent Indonesia ]]>
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DOI: 10.35974/koinonia.v13i2.2647
<![CDATA[Makna Allah “beristirahat” pada hari ketujuh menarik untuk ditelaah. Dalam Kejadian 2:2,3 kata “istirahat” adalah שַּׁבָּת/šabāt sedangkan dalam Keluaran 20:11 kata “istirahat” adalah נוּחַ/nûah. Kedua ayat ini memang berbeda dalam konteks namun terkait hari Sabat. Mereka yang memelihara hari Sabat mempertanyakan tujuan Musa menggunakan dua kata ini untuk Allah “beristirahat.” Mengapa Musa menggunakan kata שַּׁבָּת/šabāt hanya untuk Allah dan para pemelihara Sabat sedangkan kata נוּחַ/nûah untuk Allah, budak, orang asing dan binatang. Kajian ini menjelaskan arti kata שַּׁבָּת/šabāt dan נוּחַ/nûah dalam konteks Allah dan Sabat serta memberi arti kata-kata tersebut bagi pemelihara Sabat. Peneliti menerapkan metode kualitatif berdasarkan grounded theory. Kata שַּׁבָּת/šabāt hanya digunakan untuk Allah dan manusia (pemelihara Sabat) sedangkan שַּׁבָּת/šabāt dan נוּחַ/nûah digunakan untuk Allah, manusia (hamba dan orang asing) dan binatang. “Istirahat” (שַּׁבָּת/šabāt) Allah menandakan kepuasan dan kegembiraan atas apa yang telah Dia lakukan. Allah “beristirahat” dalam Kejadian 2:2,3 menunjukkan fungsi kosmologis. Itu menjadi contoh bagi manusia alih-alih menyatakan bahwa Allah membutuhkan relaksasi. Allah “beristirahat” (נוּחַ/nûah) dalam Keluaran 20:11 menunjukkan fungsi antropologis karena hari Sabat terkait dengan aktivitas manusia, bukan aktivitas Allah. Hasil “beristirahat” (נוּחַ/nûah) pada hari ketujuh akan membawa ketenangan atau penyegaran (נׇפַשׁ/nāpaš) yang menyangkut tubuh dan pikiran. Perubahan dari שַּׁבָּת/šabāt menjadi נוּחַ/nûah dalam konteks Allah “beristirahat” pada hari ketujuh menunjukkan bahwa hari ketujuh awalnya untuk istirahat rohani (batin) untuk mengingat Sang Pencipta tetapi berubah menjadi istirahat rohani dan jasmani bagi manusia setelah jatuh ke dalam dosa. Itu sebabnya mereka yang ingin menerima Sabat harus melalui beberapa tahapan agar mereka dapat bertahan dalam iman mereka yaitu: belajar sepenuhnya dan tidak terburu-buru; mulai mempraktekkan doktrin Sabat; dan memiliki motif yang benar dalam menerima doktrin ini.]]>
<![CDATA[Konteks Persatuan dalam Pembahasan Paulus tentang Keinginan Daging dan Keinginan Roh ]]>
<![CDATA[Jemmy C. Najoan]]>
<![CDATA[ Jurnal Koinonia Vol 13 No 2 (2021): Juli-Desember ]]>
Publisher : <![CDATA[Fakultas Filsafat Universitas Advent Indonesia ]]>
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DOI: 10.35974/koinonia.v13i2.2698
<![CDATA[Pembahasan tentang keinginan daging dan keinginan roh selalu menjadi perhatian banyak sarjana Alkitab. Walaupun sudah banyak yang membahas tentang bagian ini, pembahasan topik ini dalam hubungannya dengan kesatuan gereja masih sangat jarang. Itulah sebabnya, dengan menggunakan historical-grammatical method, artikel ini menganalisa secara kontekstual pembahasan tentang keinginan daging dan keinginan roh dalam Galatia dan hubunganya dengan persatuan dalam jemaat. Setelah sedikit gambaran tentang tema buku dan kondisi jemaat Galatia disedikan, analisa tentang peralihan topik yang terjadi, pembuatan diagram, studi kontekstual dari bagian yang dipelajari, dan analisa isi dari daftar keinginan daging dan keinginan roh selanjutnya dipelajari. Hasil studi menunjukkan bahwa diskusi Paulus tentang keinginan daging dan keinginan roh dalam buku Galatia secara khusus berada dalam konteks usaha Paulus untuk mempromosikan persatuan dalam gereja itu. Walaupun Paulus menyinggung tentang dosa-dosa yang lain yang disebutkan dalam keinginan daging, penekanannya yang paling utama dari penyampaian tentang perbandingan isi antara keinginan daging dan keinginan roh bertujuan untuk mengingatkan jemaat Galatia untuk bersatu dan menjauhi pertengkaran dalam gereja. Hasil dari pembahasan ini diharapkan akan memberkan sumbangsi dalam mengerti lebih jauh aspek-aspek eklesiologi, teristimewa dalam hal persatuan dalam gereja.]]>
<![CDATA[Faktor Pengaruh di antara Keunggulan Gereja Romawi dan Awal Mula Hari Minggu ]]>
<![CDATA[Davied Yosua Abraham Zebedeus]]>
<![CDATA[ Jurnal Koinonia Vol 13 No 2 (2021): Juli-Desember ]]>
Publisher : <![CDATA[Fakultas Filsafat Universitas Advent Indonesia ]]>
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DOI: 10.35974/koinonia.v13i2.2701
<![CDATA[The debate between the mysterious rise of Sunday observance and the church dominance in the Roman empire throughout the Ante-Nicene period appeared as an emerging discourse in regard to the Sabbath adherence. The historical background has been capable of analyzing the supposed relation between the two when the Christian beliefs gradually developed. The connection would seem to bring relevant ramifications to today’s theological understanding as far as observing the Sabbath or Sunday is concerned. The significant factors between the beginning of Sunday and the supremacy of the Roman church appeared to be intertwined and fused in the early church era. While many other events have circulated the social and religious cultures in Rome, the factors below indicate and strengthen the relationship between both church primacy and Sunday origin in history through a documentary research method. The time of the early church in this discussion is delimited around the year 100 up to 313 AD. Though the focus not only touches on one particular reason as to why Sunday replaced Sabbath, the research questions comprise of how the pre-eminence of papal supremacy took place and why the Sunday worship has seemed to alter the Sabbath observance since then.]]>
<![CDATA["You Are not Under the Law but Under Grace:" A Study of Romans 6:14 ]]>
<![CDATA[Axworthy Daryl Samuel Terrence]]>
<![CDATA[ Jurnal Koinonia Vol 14 No 1 (2022): January-June ]]>
Publisher : <![CDATA[Fakultas Filsafat Universitas Advent Indonesia ]]>
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DOI: 10.35974/koinonia.v14i1.2654
<![CDATA[Romans 6:14 mentioned of the moral law and grace of God and is one of misunderstood texts. This research uses the methodology of theological study and analysis to elucidate the correct meaning of Romans 6:14. Paul understood that humans are no longer under the condemnation of the law, but under gracious dispensation and still under the jurisdiction of the law. Under grace means that men are justified by faith and redeemed from the curse of law through Christ. Christians living under the dispensation of grace are enabled to have victory over the dominion of sin as the Holy Spirit guided the life because law has now been written in the hearts of believers. The Ten Commandments does not provide salvation or remove sin, but it can lead the sinners to seek a remedy for guilt, to point out sins and at the same time point to Jesus. ]]>
<![CDATA[Eschatological Features in Malachi 4:1-6 ]]>
<![CDATA[Henry Tembo]]>
<![CDATA[ Jurnal Koinonia Vol 14 No 1 (2022): January-June ]]>
Publisher : <![CDATA[Fakultas Filsafat Universitas Advent Indonesia ]]>
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DOI: 10.35974/koinonia.v14i1.2802
<![CDATA[This article exegetes the eschatology of Malachi 4:1-6. Most studies mention the subject in passing leaving the eschatology of the text opaque. The issue compounds when studies apply incomprehensive methodologies. The impact of this exegetical hole shows up in divergent views of fulfilment. A major area of interest among studies of prophetic texts. The article utilizes a multifaceted prophetic exegesis. The method incorporates various aspects of text analysis to define the eschatology within the text. It touches historical and literary aspects. It analyses issues related to typology. It’s focus leads the exegete to give due attention to fulfilment of prophetic texts. It uncovers the eschatological substructure imbedded in the text. The approach demonstrates that Malachi 4:1-6 contains eschatological features in the immediate context. These features transcend the immediate context when the person of John the Baptist and Jesus enter the biblical narrative. Beyond these two biblical figures. The study considers eschatology in light of the NT. At the end, the article summarizes and key findings]]>
<![CDATA[The Messiah/Speaker and His Mission: A Linguistic Analysis of Isaiah 61:1-11 ]]>
<![CDATA[Elisha Kwabena Marfo]]>
<![CDATA[ Jurnal Koinonia Vol 14 No 1 (2022): January-June ]]>
Publisher : <![CDATA[Fakultas Filsafat Universitas Advent Indonesia ]]>
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DOI: 10.35974/koinonia.v14i1.2825
<![CDATA[While the mission motif of Isa 61:1-11 seems to be passed over in silence, this study investigates the passage using linguistic analysis and discovers the theological significance of the motif of mission. The study indicated how YHWH relates to His mission, through the Speaker—identified as the Messiah, and His redemptive purpose for all humanity. Mission is centered on YHWH’s empowerment of the Speaker to deliver comforting messages and give hope to the discouraged, accelerate the freedom of prisoners, and console the grieving since their anguish and sadness is about to be converted into cheer. The focus is on Israel, though the nations will witness and glory in Israel’s salvation and righteousness. In effect, there will be a sprouting forth of YHWH’s righteousness and praises from the peoples of all the nations—an expression that has the worldwide salvific mission of the speaker in view. ]]>
<![CDATA[The Meaning and Purpose of “The First Day of The Week” in 1 Cor 16:1-4 ]]>
<![CDATA[Rudolf Weindra Sagala]]>
<![CDATA[ Jurnal Koinonia Vol 14 No 1 (2022): January-June ]]>
Publisher : <![CDATA[Fakultas Filsafat Universitas Advent Indonesia ]]>
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DOI: 10.35974/koinonia.v14i1.2839
<![CDATA[For centuries, the word "κατα μιαν σαββατων’ " which meaning "first day of the week" in 1 Corinthians 16:2, has been a contentious term in Christianity. Many Christian scholars have accepted the phrase "first day of the week" as proof that early Christians observed Sunday as a day of worship. On the other hand, due to the context of the text, some scholars consider that this statement does allude to retaining Sunday as a day of worship, but for a different reason. As a result, the study's goal is to figure out what day early Christians worshiped and what it means today. In order to comprehend the meaning of the phrase "κατα μιαν σαββατων" and avoid misunderstanding among Christians, the author attempted to analyze the meaning and intent of that phrase through research. The meaning of each Greek word in the texts, the grammatical and syntactical structure of the texts, the broader context of the problematic phrase, and the use of extra Biblical study. The finding of the study shows that that the meaning of "first day of the week" refers to Sunday as the first day of the week, since in Greek Sabbath also means a week. However, the language of 1 Corinthians 16:2 does not mention worship; rather, it instructs members to lay aside an amount for the Jerusalem collection on the first day of the week at home .]]>
<![CDATA[Religious Movement of Movement of Ugamo Malim in Batak Land-Indonesia ]]>
<![CDATA[Exson Pane]]>;
<![CDATA[Freddy Manurung]]>
<![CDATA[ Jurnal Koinonia Vol 14 No 2 (2022): July-December ]]>
Publisher : <![CDATA[Fakultas Filsafat Universitas Advent Indonesia ]]>
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DOI: 10.35974/koinonia.v14i2.2960
<![CDATA[Religious movements developed during the Dutch colonial period in Indonesia. One of the religious movements, Ugamo Malim, emerged in Batak land, North Sumatra, Indonesia.One of the reasons behind the religious movement in Indonesia during colonialism was to revive the holy king among the people to fight colonialism. However, the movement of Ugamo Malim was not ended after independence but continually recently. Therefore, this research tries to clarify the purpose of the establishment of the Ugamo Malim movement in Batak lands and the important things that we can learn from this movement as Christians. In order to get the clarification of this movement the author uses qualitative research by using documentary research analysis of Batak’s literature regarding the movement of Ugamo Malim and compare it to the Biblical principles. As the result the study found that before the colonialism Ugama Malim was existed as the way to have a pure life, however when colonialist came the purpose of this movement became formed as a movement in against the colonization and their religion which was brought to Batak Land. For today, the purpose of Ugamo Malim is to conserve the Batak’s culture, ceremonies, and practices in Batak’s Land. Although Ugamo Malim and Biblical principles is different, however there are several similarities in beliefs and practices such as worship God as they called “Mula Jadi Nabolon” (the creator), the day of worship is Saturday, forbidden eating blood and several unclean food as written in the Leviticus 11. Therefore, the main purpose of the movement of Ugamo Malim was to reach the pure life but it developed due to the coming of colonialism and modernity.]]>
