Makna Kata τέλειος Dalam Injil Matius 5:48 Dan Implikasinya Bagi Orang Percaya

Matthew 5:17-48 is part of Jesus' Sermon on the Mount, where it is the deepest reflection of God's law which contrasts sharply with the patterns and teachings of the scribes and Pharisees. This passage concludes with Jesus' mandate to His followers to be perfect as their Father in heaven is perfect (5:48). The word perfect in this text is translated from the Greek word τέλειος which can actually be translated as perfect, complete or mature. The difference in interpretation of the meaning of the word τέλειος has led to several different thoughts and doctrines. In Matthew 5:48's research, the author uses general hermeneutic principles to find the meaning or meaning conveyed by the author to the first reader. This research used the critical historical interpretation method. In addition, the author also uses library research methods, by reading books, journals and investigating books related to the discussion of this scientific work. Based on the description of this scientific work, the authors draw the following conclusions: first, the meaning of the word τέλειος in Matthew 5:48 does not refer to a sinless perfect state, but rather to the meaning of completeness. Second, the example of life for believers is God himself, not others. Third, the command to be perfect like God is not an impossible thing for God's people to do. Fourth, completeness like God can only be experienced if humans have an intimate relationship with God. Fifth, Jesus calls His people to be complete in fellowship. Abstrak: Matius 5:17-48 merupakan bagian dari khotbah Yesus di bukit, dimana isinya merupakan refleksi terdalam terhadap hukum Allah yang sangat kontras dengan pola dan ajaran ahli-ahli Taurat dan orang-orang Farisi. Perikop ini diakhiri dengan amanat Yesus kepada para pengikut-Nya untuk menjadi sempurna sebagaimana Bapa di surga adalah sempurna (5:48). Kata sempurna dalam teks ini diterjemahkan dari kata Yunani τέλειος yang sebenarnya bisa diterjemahkan sebagai sempurna, lengkap atau dewasa. Perbedaan tafsir akan makna kata τέλειος ini kemudian memunculkan beberapa pemikiran dan doktrin yang berbeda-beda. Dalam penelitian Matius 5:48 ini penulis menggunakan prinsip-prinsip umum hermeneutik guna mencari makna atau maksud yang disampaikan penulis kepada pembaca pertama. Metode tafsir yang digunakan adalah metode tafsir historis kritis. Selain itu penulis juga menggunakan metode penelitian kepustakaan atau library research, dengan membaca buku-buku, jurnal-jurnal dan menyelidiki kitab yang berkaitan dengan bahasan karya ilmiah ini. Berdasarkan hasil uraian dari karya ilmiah ini, penulis menarik kesimpulan sebagai berikut: pertama, makna kata τέλειος dalam Matius 5:48 tidak menunjuk pada keadaan sempurna yang tanpa dosa, melainkan pada arti kelengkapan. Kedua, keteladanan hidup bagi orang percaya adalah Allah sendiri, bukan orang lain. Ketiga, perintah untuk menjadi sempurna seperti Allah bukanlah suatu hal yang mustahil untuk dilakukan umat Allah. Keempat, kelengkapan seperti Allah hanya dapat dialami jika manusia memiliki hubungan yang intim dengan Allah. Kelima, Yesus memanggil umat-Nya untuk menjadi lengkap di dalam persekutuan.

Cemeteries of the Great War by Sir Edwin Lutyens

En 1917 se le encargó al arquitecto británico sir Edwin Lutyens que hiciera diseños para los cementerios de guerra en el continente. El resultado fue casi 1000 cementerios y monumentos diseñados por Lutyens y otros arquitectos en Bélgica, norte de Francia y varios lugares de Asia. Bajo el liderazgo del director del Museo Británico, los arquitectos optaron por un estilo común, con la libertad de hacer variaciones individuales para cada cementerio relacionado con su contexto. Como resultado de estas dos ideas opuestas, hay dos elementos principales en cada cementerio, la ‘Piedra de Guerra’ diseñada por Lutyens y la Cruz del Sacrificio de Blomfield. Para los soldados desaparecidos, se erigieron enormes monumentos con sus nom- bres en las paredes como único recuerdo. Los cementerios más pequeños fueron diseñados por jóvenes arquitectos que estuvieron en el ejército durante la guerra. Hay lápidas en lugar de cruces para cada tumba según las diferentes condiciones religiosas de los soldados. Para Lutyens, el concepto de cementerio se basaba en la idea de una catedral verde, una iglesia al aire libre, rodeada de árboles como columnas. Esta idea se inspiró en la conocida arquitecta paisajista Getrude Jekyll. Gracias al mantenimiento por parte de la Commonwealth War Graves Commission, los cementerios todavía están en perfecto estado y juegan un papel importante en el recuerdo de la Primera Guerra Mundial. Already in 1917, the British architect sir Edwin Lutyens was asked to make designs for warcemeteries on the continent. In the end this resulted in almost 1000 cemeteries and monuments designed by Lutyens and other architects in Belgium, Northern France and other locations in Asia. Under leadership of the director of the British Museum, the architects have chosen for a common style, with the freedom to make individual variations for each cemetery related to the site. As a result of two opposing ideas there are two main elements on each cemetery, the War Stone designed by Lutyens and the Cross of Sacrifice by Blomfield. For the soldiers which were not found huge monuments were erected with their names on walls as their only surviving memory. The smaller cemeteries were designed by young architects who were in the army during the war. There are headstones instead of crosses for each grave due to the different religious background of the soldiers. For Lutyens the concept of a cemetery was based on the idea of green cathedral, a church in the open air, surrounded by trees as columns. For this idea he took advice from the well-known landscape architect Getrude Jekyll. Because of the maintenance by de Commonwealth War Graves Commission Still the cemeteries are still in perfect state and play an important role in the remembrance of the First World War.

„Die Moskauer Sonne scheint überall“. Die sowjetische Hauptstandt als Raum der Utopie in Das neue Moskau (1938) und Die Schweinepflegerin und der Hirt (1941)

Basing on Aleksandr Medvedkin’s New Moscow and Ivan Pyryev’s The Swineherd and the Shepherd, this case study analyses the way the “new” Moscow was represented as a space of realised utopia in the Soviet socialist realist films of the 1930s and at the beginning of the 1940s. Functioning as a supranational centre of the Soviet “affirmative action empire” (Terry Martin), the cinematographic Moscow casts off all constraints of ‘Russianness’ in order to become a pan-Soviet model which, both in its architecture and semantics, could epitomize the perfect city and the perfect state. The comparative analysis of both films demonstrates that, although both directors show Moscow through the lens of the so-called “spaces of celebration” (Mikhail Ryklin), ‘their’ Soviet capital does not compensate for the “traumas of the early phases of enforced urbanization”, as Ryklin supposed. Rather, it operates as a transformation machine whose impact pertains only to periphery and can be effective once the representatives of this periphery have left Moscow. The complex inclusion and exclusion mechanisms resulting from this logic turn the idealised Soviet capital into a space which only the guests from peripheral regions can perceive as utopian. The ensuing suppression ofthe inner perspectives on ‘utopian’ Moscow is interpreted here as a manifestation of the “cinematicunconscious”, which accounts for the anxieties of the inhabitants of the capital concerning both Stalinist terror and their own hegemony in a society haunted by the purges.

PENGARUH MUTASI PEGAWAI TERHADAP MOTIVASI KERJA APARATUR SIPIL NEGARA DI KANTOR BADAN KEPEGAWAIAN DAERAH (BKD) KABUPATEN NIAS BARAT

The State Civil Apparatus (ASN), which is the State Apparatus that organizes the government in carrying out national development, is the backbone of the government. The smooth running of government and the implementation of national development depends on the perfection of the state apparatus both at the central and regional levels. In order to achieve the national goals as stated above, it is necessary to have a State Civil Apparatus who is full ofwillingness and obedience to Pancasila, the 1945 Constitution, the State and the Government and is united, has good mentality, is authoritative, strong, efficient, clean, of high quality and aware of their responsibilities as elements of the State Apparatus, State servants and public servants. To realize the perfect State Civil Apparatus as intended above, the Civil Apparatus needs to be fostered as well as possible. One form of fostering the State Civil Apparatus is Mutation as an incarnation or embodiment of organizational dynamics which is used as a way to achieve organizational goals. In the implementation of mutations, it must be based on an objective assessment considering that the transfer system is intended to provide opportunities for State Civil Apparatus to develop their potential. The work motivation of the State Civil Apparatus can also decrease if the superiors do not pay attention to the interests of their subordinates. This will reduce the work motivation of both the State Civil Apparatus. Indicators of declining morale include: low productivity, high employee absenteeism, and others. Thus, it will certainly affect the work motivation of employees in an organization. Mutation will have a positive impact on employees, such as increasing work morale. However, if the mutation is carried out without paying close attention and without being based on convincing arguments, the mutation will have a negative impact on the employee and the organization.

Emerson’s abolitionist perfectionism

This article aims to rewrite Emerson’s moral perfectionism – his anti-foundationalist pursuit of an always more perfect state of self and society – onto his moral and intellectual participation in the abolitionist movement. I argue that Cavell artificially separated Emerson’s moral perfectionism from his extensive, decades-long abolitionism. The source of Cavell’s oversight is his participation in the long-standing norm of dichotomizing Emerson’s work into the theoretical ‘essays’ and the ‘anti-slavery writings’ or the philosophical and the polemical. Recent scholars of Emerson have questioned and even dismissed this dichotomy, however, while recentring Emerson’s politics in his oeuvre as a whole. They find much to praise, and also plenty to criticize, in Emerson’s abolitionist writings. I follow and extend that scholarly trend here and introduce what I call Emerson’s abolitionist perfectionism as an expansion of Cavell’s influential work on moral perfectionism.

Epidemiology of infections due to zoophilic dermatophyte trichophyton simii, an update

Trichophyton simii is an important zoophilic dermatophyte. It has two different names, one for the asexual form (the anamorph state) that occurs in the vertebrate host, and the other for the sexual form (teleomorph also called “perfect state”) produced by mating between anamorphs. The sexual state of T. simii belongs to the genus Arthroderma in the family Arthrodermataceae of the phylum Ascomycota of the Kingdom fungi. Zoophilic Trichophyton species include Trichophyton equinum, T. bullosum, members of the T. mentagrophytes complex, T. simii, and T. verrucosum. The clinical lesions caused by T. simii in humans and animals are usually inflammatory and erythematous. It can be distinguished from other Trichophyton species by its faster growth on agar media, forming finely granular colonies with white-to-pale yellow color on reverse and distinctive to fusiform 3–7 septate macroconidia converting into chlamydospores in older cultures, and pyriform microconidia, and inability to perforate hair in-vitro, and produce the enzyme urease . Trichophyton simii is known to infect monkeys, chickens, dogs, and humans worldwide, though infections are sporadic and epidemic potential and zoonotic risk for humans is low; this dermatophyte is also known to occur as a geophilic species in several countries. The literature search generated a lot of data on T. simii infections from several countries, namely India, Sri Lanka, Japan, Iraq, Iran, Saudi Arabia, Belgium, France, the USA, and Brazil; many of the reports lacked details of clinical lesions and did not mention about treatment/outcome of infections. The results are analyzed and presented concisely in the tables. There is need for investigating the epidemiology of T. simii infections in countries from where, human T. simii infections have been reported, and occurrence of this dermatophyte in soil by employing conventional mycological methods and a newly developed PCR technique based on ITS genomic sequences of this dermatophyte.