scholarly journals Komunikasi Kristiani: Melawan Desakralisasi Diri di Media Sosial

MELINTAS ◽  
2020 ◽  
Vol 35 (2) ◽  
pp. 195-218
Author(s):  
Yanuarius Muni

Fake news spreads quickly and changes situations in the society. It has become a sort of linguistic violence circulating negative ideologies and perspectives that slowly destroy people both mentally and physically. The growing tendency of circulating fake news raises a serious problem in the society and moreover among Christians, for important human values, including religious values, are disregarded. Christian understanding of human beings as created in the image of God implies that they have the capacity to use good words to build a sacred society, that is, a society blessed by God. However, the tendency to retrieve and to disseminate information too quickly occurs almost automatically in this age of information, which ironically threatens every good intention of the self in building a trusting community. This article explores the elements of Christian communication based on the Church teachings on the subject matter, in order to counter the tendency of desacralisation of the self on social media and to promote truthful as well as deliberating communication in the society.

2020 ◽  
Vol 28 (1) ◽  
pp. 54-65
Author(s):  
Beate Schmid

ZusammenfassungDieser Artikel analysiert den jüngsten Anstieg von Populismus in Österreich, der in Verbindung steht mit Debatten über Migration und Globalisierung. Als österreichische Staatsbürgerin sieht die Autorin im aufkeimenden Populismus und beginnenden Rassismus eine Ursache für Besorgnis. Nach Überlegungen zu Themen wie Konflikt und Rassismus betrachtet die Studie Aspekte von Populismus: Populismus als eine Ideologie, seinen Bezug zu Weltanschauung, zu Ethnozentrismus und Rassismus sowie ursächliche Faktoren in der österreichischen Gesellschaft, die populistische Standpunkte hervorrufen. Der Druck, der im österreichischen Kontext auf dem Stellenwert Identität herrscht, wird in Bezug gesetzt zu Faktoren, die eine österreichische Identitätskrise auslösen.Ethnische Identität bildet sich durch einen komplexen Prozess, bei dem gemeinsame Ähnlichkeiten innerhalb einer Gruppe sowie Differenzen zu anderen Gruppen ausgemacht werden. Dieser Prozess hilft Menschen, die Welt zu verstehen und Identität zu erlangen, doch die Gefahr dabei ist, dass die Leute in Stereotype, wie “Würdige“ und ,,Unwürdige“, eingeteilt werden. Eine kritische Überlegung zur ethnischen Identität aus christlicher Sicht legt nahe, dass eine christliche Identität geprägt wird, indem ,,Gottebenbildlichkeit“ und ,,In-Christus-Sein“ gelebt wird. Die Gemeinde, die eine neue Menschheit verkörpert, muss diese Identität bekräftigen und dem Vorbild von Christus folgen, indem sie eine wiederhergestellte und versöhnte multiethnische Gemeinschaft im Königreich Gottes vorlebt.Der Artikel fragt abschließend, wie Ortsgemeinden in Österreich auf die erörterten Anliegen antworten können und welchen Beitrag multikulturelle Gemeinden zu einer ethnischen Versöhnung leisten können, durch einen Umwandlungsprozess der ,,Befreiung“ von einer negativen Haltung dem ,,anderen“ gegenüber. Er endet mit dem Ansinnen, dass die Kirche in Österreich ihre Berufung erkennen muss, eine ,,expansive“ Gemeinschaft zu sein, damit sie ihre Rolle als Handlungsträger ethnischer Versöhnung in der Gesellschaft erfüllen kann.RésuméCet article considère la montée du populisme en Autriche et les débats concernant l’immigration et la globalisation qui lui sont liés. L’auteur, citoyenne autrichienne, juge préoccupante la montée du populisme et le racisme qui se fait jour. Après des réflexions sur les thèmes du conflit et du racisme, elle considère le populisme sous divers angles : le populisme en tant qu’idéologie, son rapport à la vision du monde, à l’ethnocentrisme, puis au racisme, et les facteurs sous-jacents à la société autrichienne qui provoquent des prises de position populistes. Les pressions identitaires dans le contexte autrichien sont analysées en fonction de facteurs favorisant une crise de l’identité autrichienne.L’identité ethnique se forme par un processus complexe qui consiste à identifier des similarités partagées au sein d’un groupe social, ainsi qu’un ensemble de différences par rapport à d’autres groupes. Ce processus aide des êtres humains à donner un sens au monde et à se forger une identité, mais il présente le danger de fabrication de stéréotypes en fonction desquels on va classer les gens en « méritants » et « déméritants ». Une réflexion critique sur l’identité ethnique d’un point de vue chrétien conduit à l’idée que l’identité chrétienne se forme par le fait d’être « image de Dieu » et « en Christ ». L’Église, nouvelle humanité, doit affirmer cette identité et suivre l’exemple de Christ en édifiant une communauté du royaume de Dieu multiethnique restaurée et réconciliée.L’auteur termine en examinant comment les Églises locales autrichiennes peuvent répondre aux problèmes abordés et comment des Églises multiculturelles peuvent contribuer à réconcilier des personnes appartenant à des ethnies différentes, grâce au processus de transformation qui libère d’attitudes négatives vis-à-vis d’autrui. Elle suggère que les Églises autrichiennes doivent considérer leur vocation à être des communautés ouvertes afin de remplir leur rôle d’agents de réconciliation entre ethnies au sein de la société dans son ensemble.SummaryThis article explores the recent rise of populism in Austria which is bound up with debates about migration and globalisation. As an Austrian citizen, the author finds the rise of populism and the incipient racism cause for concern. Following reflection on themes like conflict and racism, the study considers aspects of populism: populism as an ideology, its relationship to world-view, to ethnocentrism and to racism and the underlying factors in Austrian society which provoke populist stances. The pressures on identity in the Austrian setting are viewed in relation to factors prompting an Austrian identity crisis.Ethnic identity is formed through a complex process of finding shared similarities within a group as well as finding differences from other groups. This process helps human beings to make sense of the world and to gain identity, but the dangers include stereotyping people into the 'deserving' and 'undeserving'. Critical reflection on ethnic identity from a Christian perspective suggests that Christian identity is shaped by being in the ‘image of God’ and ‘in Christ’. The Church, a new humanity, needs to affirm this identity and to follow Christ’s example in modelling a restored and reconciled multi-ethnic kingdom community.The article concludes by probing how local churches in Austria can respond to the issues discussed and the potential contribution of multicultural churches to ethnic reconciliation through the transformative process of being ´liberated` from negative attitudes to the ‘other’. It suggests that the church in Austria needs to realise its calling to be an ‘expansive’ community in order to fulfil its role as an agent of ethnic reconciliation in the wider society.


2021 ◽  
Vol 7 (2) ◽  
pp. 1-33
Author(s):  
Andrzej Pastwa

serious confrontation with the subject: “Person” in the Code of Matrimonial Law (CIC and CCEO), is an—invariably relevant—challenge that the study of canon law and jurisprudence have to face. The argument for the validity of this conclusion is provided by the famous John Paul II’s thesis, proclaimed in the Familiaris Consortio exhortation (1981) and the famous 1997 Address to the Roman Rota, which can be summarized in the following words: the foundation and structural principle of interpersonal (ethical and legal!) relationships in marriage is matrimonial love. This axiom—still insufficiently present in the thoughts of canonists and church judges—reflects the deepest truth, of which “prophetically” the author of the monumental works Love and Responsibility and The Acting Person gave testimony; the truth that not elsewhere, but in the conciliar spiritually person-centric vision of matrimonial community (communio/consortium), a hermeneutic key should be sought for an adequate and complete understanding of the structure of marriage, harmoniously integrating its two personal and institutional dimensions.Karol Wojtyła’s/John Paul II’s brilliant thought deserved to be confronted with the premises that prove the hypothesis that the mere declarative identification in the expressed judgments/concepts with the idea of a personalistic aggiornamento (“programmed” especially in numbers 47–52 of the Council’s Constitution Gaudium et Spes) does not yet guarantee the adequacy and completeness of the canonistic approaches to the “truth of matrimony.” This is both in the sphere of theological exposure in accordance with the Magisterium (in the light of the “Image of God”) and at the praxis level: the interpretation and application of the normative records in the nodal canons of CIC and CCEO. The first part of the study is dedicated to illustrating such a state of affairs – in various proposals of doctrine and jurisprudence: from a concept that is completely misguided and destined to fail in advance; through a concept that, because of its extremely conservative approach to the need for vetera et nova harmonisation, has not stood the test of time, to concepts, indeed, universally acknowledged in the study of canon law, whose authors (or their adherents), after all, should be suggested to implement certain necessary corrections: bigger or smaller. In the second part, the research contemplation focuses on the conclusions of the realization of the conciliar postulate of “harmonization” in presenting a person-centric vision of matrimony. These synthetic remarks constitute an attempt to show the basis for an adequate interpretation of the formula adopted by the two codes announced in the title: “a partnership of the whole of life”.


2021 ◽  
Vol 78 (2) ◽  
pp. 88-105
Author(s):  
Jennifer M. Buck

This article invites a vision of the Western Evangelical church standing in contrast to globalization particularly through a consideration of its capitalistic economic system. By considering personhood, and how economic exploitation has done violence to those on the margins of society, this work will address the commodification of human beings that has become normative as a result of globalization. A stronger call will be given for activists and theological voices within the church to begin with addressing the image of God in one another, the structures of sin in earthly society, and the church’s faithful imagination in order to consider an alternative economic system in the Kingdom of God.


Author(s):  
Alan L. Mittleman

This chapter moves into the political and economic aspects of human nature. Given scarcity and interdependence, what sense has Judaism made of the material well-being necessary for human flourishing? What are Jewish attitudes toward prosperity, market relations, labor, and leisure? What has Judaism had to say about the political dimensions of human nature? If all humans are made in the image of God, what does that original equality imply for political order, authority, and justice? In what kinds of systems can human beings best flourish? It argues that Jewish tradition shows that we act in conformity with our nature when we elevate, improve, and sanctify it. As co-creators of the world with God, we are not just the sport of our biochemistry. We are persons who can select and choose among the traits that comprise our very own natures, cultivating some and weeding out others.


2017 ◽  
Vol 1 (6) ◽  
pp. 1 ◽  
Author(s):  
Dr. P. K. Kar

Gandhiji’s method of conflict resolution was based on truth and non-violence. Truth was for him the image of God. He did not believe in personal God. For Gandhi truth is God and God is truth. Life is a laboratory where experiments are carried on. That is why he named his autobiography “My Experiment with Truth”, without these experiments truth cannot be achieved. According to Gandhi, the sayings of a pure soul which possesses nonviolence, non-stealing, true speech, celibacy and non-possession is truth. The truth of Gandhiji was not confined to any country or community. In other words , his religion had no geographical limits. His patriotism was not different from the service of human beings but was its part and parcel(Mishra:102). Gandhiji developed an integral approach and perspective to the concept of life itself on the basis of experience and experiments. His ideas ,which came to be known to be his philosophy, were a part of his relentless search for truth(Iyer:270). The realization of this truth is possible only with the help of non-violence The negative concept of Ahimsa presupposes the absence of selfishness, jealousy and anger, but the positive conception of ahimsa demands the qualities of love ,liberalism, patience, resistance of injustice, and brutal force.


2016 ◽  
Vol 6 (2) ◽  
pp. 23-25
Author(s):  
Ruth Illman

A response to Melissa Raphael’s article ‘The creation of beauty by its destruction: the idoloclastic aesthetic in modern and contemporary Jewish art’. Key themes discussed include the notion of human beings as created in the image of God, Levinas’s understanding of the face and its ethical demand as well as the contemporary issue of the commodification of the human face in digital media.


2014 ◽  
Vol 22 (1) ◽  
pp. 34-50
Author(s):  
Hilary Marlow

Drawing on insights from the field of ‘ecocriticism’ within literary studies, this article examines the creation poem of Ben Sira (16.26-17.14) from an ecological perspective. The text is significant for such a purpose because of its reuse of the Genesis creation accounts, in particular the notion of human beings as the image of God and with dominion over creation, which has caused some critics to label the biblical accounts as exploitatively anthropocentric. Preceding sections of Sirach include discussion of human significance ‘in a boundless creation’ and human free will and moral responsibility, and these themes are developed in the poem itself. The poem’s description of the creation of humankind suggests both human finitude, a characteristic shared with other life forms, and the uniqueness of the divine image in human beings. These characteristics are set within the context of the cosmos as a stable and ordered whole, obedient to God, and of the responsibilities stipulated in the Torah to deal rightly with one’s neighbour. Reading this text from an ecological perspective invites recognition of the ambiguity of human place in the world, transient yet earth-changing, and of the ethical challenges in caring for global neighbours in the face of growing environmental pressures.



1962 ◽  
Vol 15 (2) ◽  
pp. 113-123
Author(s):  
Rudolf J. Ehrlich

The subject ‘Papacy and Scripture‘ is of great importance today for two main reasons:1. Reformed Theology itself requires that we must not be satisfied with the theological standpoint reached at the time of the Reformation but should submit ourselves to continual questioning by the Truth, and so move on to a position more in accordance with the dictates of the self-same Truth which is Jesus Christ. The very fact that we are ‘Reformed’ theologians itself raises the question of whether the anti-Roman arguments legitimately used by the Reformers still hold good; which means that, as a matter of urgency, we must reappraise our relationship with the Church of Rome.


2005 ◽  
Vol 77 (4) ◽  
pp. 343-352
Author(s):  
Brian S. Rosner

Whereas knowing God is central to every version of Christian theology, little attention has been paid to the other side of the divine-human relationship. This introductory essay approaches the subject via the brief but poignant remarks of two twentieth-century authors appearing in a work of fiction and in a poem. If C. S. Lewis recognizes the primacy of being known by God, Dietrich Bonhoeffer helps define it and underscores its pastoral value. Both authors accurately reflect the main contours of the Bible’s own treatment. Calvin’s view of the image of God, which T. F. Torrance defines as ‘God’s gracious beholding of man as his child,’ may be of assistance in defining what it means to be known by God.


Diacovensia ◽  
2019 ◽  
Vol 27 (4) ◽  
pp. 637-651
Author(s):  
Wiesław Przygoda

Charity diaconia of the Church is not an accidental involvement but belongs to its fundamental missions. This thesis can be supported in many ways. The author of this article finds the source of the obligation of Christians and the whole Church community to charity service in the nature of God. For Christians God is Love (1 John 4, 8.16). Even though some other names can be found, (Jahwe , Elohim, Adonai), his principal name that encapsulates all other ones is Love. Simultaneously, God which is Love showed his merciful nature (misericordiae vultus) in the course of salvation. He did it in a historical, visible and optimal way through his Son, Jesus Christ through the embodied God’s Son, Jesus Christ, who loved the mankind so much that he sacrificed his life for us, being tortured and killed at the cross. This selfless love laid the foundations for the Church, which, in essence, is a community of loving human and God’s beings. Those who do not love, even though they joined the Church through baptism, technically speaking, do not belong to the Church since love is a real not a formal sign of belonging to Christ’s disciples (cf. John 13, 35). Therefore, charitable activity is a significant dimension of the Church’s mission as it is through charity that the Church shows the merciful nature of its Saviour. A question that needs to be addressed may be expressed as follows: in what way the image of God, who is love, implies an involvement in charity of an individual and the Church? An answer may be found in the Bible, writings of the Church Fathers of and the documents of Magisterium Ecclesiae and especially the teachings of Pope Benedict XVI and Pope Francis.


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