Transformasi Misi Kristen Pada Isu Dominasi Gender Masyarakat Jawa di Era Masyarakat 5.0

Prinsip Keselamatan Kristen mengangkat isu persamaan hak antara pria dan wanita dimana keselamatan tidak ditentukan oleh perbedaan gender. Namun dalam tatanan masyarakat Jawa yang secara tradisi dan kultur masih didominasi oleh kaum pria, filosofi “swarga nunut, neraka katut” masih berakar erat dan memengaruhi persepsi wanita Jawa, khususnya yang masih memegang teguh tradisi. Masyarakat 5.0 membawa paradigma baru bahwa di tengah arus global–digital, teknologi hadir untuk lebih memanusiakan manusia dan mengembalikan harkat dan martabat manusia secara utuh. Bagaimana perkembangan teknologi yang mengubah tatanan kehidupan ini dapat dimanfaatkan dalam mentransformasi Misi Kristen pada wanita Jawa mengambil keputusan mandiri dalam keselamatan menjadi isu utama pembahasan. Metode untuk menjawab pertanyaan penelitian memakai metode studi Biblika dan riset literatur berbasis kontekstualisasi budaya dan implementasinya secara praktis di era Masyarakat 5.0 menjadi pilihan utama. Kesimpulan yang diambil mengarah pada kebenaran perlunya mengubah paradigma berpikir bahwa keselamatan merupakan keputusan pribadi yang tidak tergantung pada perbedaan gender dan ikatan tradisi. Kebaharuan penelitian ini terletak pada eksplorasi Biblika yang secara khusus menjawab filosofi Jawa tentang “swarga nunut, neraka katut” dengan memanfaatkan karakteristik era Masyarakat 5.0.The Christian Salvation Principle raises the issue of equal rights between men and women where salvation is not determined by gender differences. However, in Javanese society, which is traditionally and culturally still dominated by men, the philosophy of “swarga nunut, neraka katut” is still deeply rooted and influences the perception of Javanese women, especially those who still adhere to tradition. The era of society 5.0 brings a new paradigm that in the midst of global – digital flows, technology is present to more humanize humans and restore human dignity as a whole. How the development of technology and in life can be utilized in transforming the Christian mission for Javanese women to make independent decisions in safety is the main issue of discussion. Methods to answer research questions using Biblical study methods and literature research based on cultural contextualization and its practical implementation in the era of society 5.0 are the main choices. The conclusions drawn lead to the truth of the need to change the paradigm of thinking that salvation is a personal decision that does not depend on gender differences and traditional ties. The novelty of this research lies in the exploration of the Bible which specifically answers the Javanese philosophy of “swarga nunut, neraka katut”, by utilizing the characteristics of the era of society 5.0.

Kajian Teologis Kegagalan Pendangan Umum Yang Mengusung Yohanes Pembaptis Sebagai Mesias

Jesus asked his disciples, saying, “Whom do men say that I the Son of man am?” (Matt. 16:13, Mark. 8:27), then John the Baptist was the top answer, followed by Elijah, Jeremiah. This study uses a biblical study of the meaning of the whom do men say (general opinion) by using a qualitative writing method that is studied by biblical exegesis supported by various sources related to this research. Here it is found that public opinion greatly influences one's personal belief and confession of their faith in Jesus Christ. There is a meaning behind the rejection of Jesus' messiahship by carrying the popular John the Baptist figure. Perhaps if he announced himself as the Messiah, and waged a rebellion against the Roman empire which was colonizing Israelit at that time, it would be inconceivable if that happened. Researchers found the answer that the importance of personal spiritual experience closely with God between times when the truth became unpopular. By adhering to the Word of God, the Church of God can stand firm which is built on a solid rock foundation (Petra), namely Jesus Himself.

Memahami Efesus 5:1-21 dalam Upaya Hidup Berpadanan dengan Panggilan Orang Percaya di tengah "Serigala"

Kesadaran akan identitas sebagai orang Kristen harus dipertahankan sebab setiap orang percaya mendapat tantangan untuk mengabdi dan hidup dalam ketaatan kepada Allah. Pola hidup orang percaya juga berkaitan dengan posisi. Sebagaimana banyak orang percaya lupa akan identitas dirinya sebagai pembawa terang dan anak-anak Allah. Melalui kualitatif deskriptif dapat menemukan kajian biblikal tentang pola hidup yang berpadan dengan posisi orang percaya sebagai tujuan dari penulisan ini yang mana dapat disimpulkan sebagai berikut: Posisi sebagai anak kekasih yang diaplikasikan berjalan dalam kecintaan kepada ilahi atau berjalan dalam pengabdian kepada Allah secara terus-menerus. Kedua posisi sebagai orang kudus berarti tidak bisa disesatkan karena tidak bergaul atau berkawan untuk mengabdosi pangajaran sesat. Selanjutnya posisi sebagai anak terang dimana orang percaya berjalan dalam kehendak Tuhan sehinga orang percaya semakin mencintai Tuhan dan berdampak bagi sesama. Lalu posisi sebagai orang arif memiliki makna harus memperhatikan karakter hidup yang berjalan dengan kebenaran Tuhan. Posisi tersebut harusnya melekat kepada Orang percaya sebagai pertanggungjawaban hidup yang berpadan dengan posisi. Abstract: The awareness of identity as a Christian must be maintained because every believer is challenged to serve and live in obedience to God. The lifestyle of the believer also has to do with position. As many believers forget their identity as a light bearer and children of God. Through descriptive qualitative one can find a biblical study of life patterns that are compatible with the position of believers as the purpose of this writing which can be concluded as follows: The position as a lover's child that is applied runs in love to the divine or walks in continuous devotion to Allah. The second position as a saint means that he cannot be misled by not associating or making friends to abstain from heretical teachings. Furthermore, the position of being a child of light is where believers walk in God's will so that believers love God more and have an impact on others. Then the position as a wise person has the meaning of having to pay attention to the character of life that runs with God's truth. This position should be attached to the Believer as a life accountability that matches the position

Kajian Biblika Kebebasan Finansial Alkitabiah

Finance is an important aspect of human life, so having financial freedom is the hope of many people. But poor financial management often makes a person depressed and frustrated. For Christians, the topic of discussion about money and its management is also often considered taboo and has worldly connotations. But in fact, the Bible has a lot to say about money and the principles of its management. The purpose of this study is to build a biblical study of financial freedom by explaining biblical principles on financial management to gain financial freedom. This research is presented in a qualitative-descriptive form through a topical presentation on finance to conduct a study and theological construction of Biblical financial freedom. The data collection and analysis model used is a literature study. Biblical financial freedom is a construction of financial management based on biblical principles. The results of this study a person can have the right heart and morals in managing finances wisely and well, refrain from falling into debt and credit bonds, use the money to help others in need, dedicate all money and wealth to the glory of God with good management. , true, obedient, and faithful to tithe.

On Semantic Equivalence, In Translations of the Book of Proverbs: A Case Study

The topic of this paper covers one of the mysterious and fascinating topics of biblical study, specifically biblical proverbs. The paper is primarily devoted to outlining translation equivalents of semantic parallelism across two languages – English and Armenian. By employing the method of comparing cultural values, are outlined the architecture of semantic parallelism and the role of translator as an agent of cultural mediation in regard to translation of biblical proverbs.

Yesus Satu-Satunya Pemberi Kemerdekaan Bagi Orang Berdosa

This study is aimed to analyze John 8:36 regarding the meaning of the phrase "So if the Son sets you free, you will be free indeed," with a qualitative research method and biblical study approach. The main source of this research is the Bible and some other literatures as support sources and used as a comparison material. After conducting a very careful investigation, it is confirmed that the only person who is worthy of giving freedom to sinners is Jesus Christ the Son of God. Belief in Jesus is the key to freedom and the freedom from the bondage of sin. Abstrak indonesia Penelitian ini bertujuan untuk menganalisis Yohanes 8:36 mengenai makna frasa “apa bila Anak itu memerdekakan kamu, kamupun benar-benar merdeka,” dengan metode penelitian kualitatif dengan pendekatan study biblika. Sumber utama pada penelitian ini adalah Alkitab dan literarur lainnya sebagai pendukung dan dijadikan sebagai bahan perbandingan. Setelah melakukan penyelidikan yang sangat hati-hati, menyungguhkan bahwa satu-satunya pribadi yang layak member kemerdekakaan bagi orang berdosa adalah hanya sang Anak yaitu Yesus Kristus. Kepercayaan kepada Yesus merupakan kunci kemerdekaan dan terbebaskan dari belenggu dosa.

Biblical Study on the Controversy of the Name of YHWH in Exodus 6: 3 (2)

There is an understanding that it is impossible for the Creator to have a proper name-proper noun on the grounds that there is only one Creator of the universe and that is for all religions. Biblical facts record in the OT-Hebrew or Tanakh, there are 6750 names of YHWH which appear as proper noun. The problem arises when the world of translation does not agree in transcribing or translating the name of the Creator. In the world of translation, grammatically, any proper noun, especially those with a personality, is always copied according to the sound of the letters that compose it, different from the commom noun (general designation) which can be translated according to the corresponding (local) vocabulary of the language concerned. The facts show that most of the translations “change” the name YHWH to become a general designation but are written in all capital letters to avoid collisions with the common designation that already exists and is the same, namely Adonay (God) or in successive designations such as Adonay YHWH. The next misconception is that the name YHWH is said to have been known only in the time of Moses based on Exodus. 6: 3 (2). Re-translate Exodus 6: 3 (2) accurately states that the name YHWH was known to Abraham-Isaac-Jacob, even their ancestors, preceding His introduction by the name El-Shadday. This research uses qualitative methods with literature review approaches, grammatical studies, exegesis, and analysis.

Saint Nicholai Velimirovich: Understanding of War and Peace

The author addresses two important issues in this paper. First, what is a man, and what makes a man great and globally-historically important? In the light of this issue, he writes about Saint Nicholai. The author asserts that the attributes of a great man are intellectual depth, the width of knowledge, the ability to reach God and ontological depths of the world, vails of time and historical human destiny through his action, creation, and writing. All men who are great deal with the issue of man, meaning of life, and inevitability of death. Great men dreamt of immortality in their own glorious ways. What is left behind these giants are permanent unsurpassed deeds and the power of ideas accepted in all ages. The author aims to highlight what makes a man great for his people and for humanity in total, and to what extent does St. Nicholai meet these strict and demanding conditions and criteria to be viewed as a great man; is he great for his people or even outside of these limits. In the second, main issue and part of the paper, the author examines the understanding of war and peace in Bishop Nicholai’s work War and the Bible. The focal point of the examination is the phenomenon of war and peace, and especially the perception of the Bishop’s biblical study of war and peace which differentiates his approach from many other approaches to the phenomenon of war. The theological perspective of the phenomenon of war and peace always implies that good and evil clash in war and peace, and that this conflict is planetary and omnipresent; some individuals are on the side of justness, providence, light, and sanctity of life, while others side with the dark line of life which signifies the rule of evil in our world. According to the author, war is God’s will, just as peace among men. Conflict and peace between nations, as well as spiritual harmony and dissonance in human souls, depend primarily on faith in the Lord. If one is in God’s grace victory is secure. We ought to be reminded of the Christian understanding that the support of all people to one man is futile if he stands against God — on the other hand, he fears nothing if the will of God is on his side, even if all people are against him. In his book, War and the Bible, Bishop Nicholai claims that even in modern times the Lord of Armies decides the victor of every war, just as it was in ancient times. He claims that in modern war, just like in old times, the sinfulness of nations and national leaders and deviation from God’s Laws inevitably brings defeat; in today’s wars, just like in ancient conflicts, justfulness of nations and their leaders brings victory. Bishop Nicholai’s key conclusion is that all wars, both ancient and modern, can only be understood and explained in a biblical light. He devoted his entire very valuable and useful work to this idea, over a hundred years ago.

The power of performing biblical text today: For trauma-healing, evangelism, discipleship and for supporting careful biblical study/translation

Biblical texts were performed in Israel and current research shows many gains from performing biblical text today. This article, based on empirical studies, highlights four benefits. Firstly, multisensory communication engages the attention of the audience and enables them to remember the texts. This has an impact on evangelism/discipleship, reaching an audience not interested in reading. Secondly, as the actors study the text carefully, they discover its richness, resulting in enhanced discipleship. Thirdly, acting out a text requires one to make decisions about ambiguities in the text (e.g. concerning the emotional state of characters) and highlights to translators and Bible students where unintentional ambiguities might result in misunderstanding and where clarification is needed. Fourthly, performing biblical texts has great potential in the area of trauma healing.Intradisciplinary and/or interdisciplinary implications: Through acting out a story (which includes traumas with which the audience will resonate) and by having a jester interrupt with questions, audience members have opportunity to engage with the situations. This can be helpful in promoting healing, in line with Herman’s three steps of trauma recovery. Thus, performance can support not only better biblical understanding but also pastoral ministry.

Rediscovering a Biblical and Early Patristic View of Atonement through Orthodox–Evangelical Dialogue

One of the most effective ways to discover (or rediscover) truth is through dialogue. I believe that both Orthodox and Evangelicals have something important to offer for a reconstruction of a holistic biblical concept of atonement. Orthodox theology has an important perspective to offer, which is not well-known in Western theology—an ontological perspective on atonement. However, Orthodox theologians have lacked assertiveness, clarity, and comprehensiveness in their presentation of this view, especially in connection with biblical texts. In Protestant theology, we can find many critiques of inadequate existing views as well as in-depth biblical study of separate atonement ideas, but what is lacking is a holistic concept of atonement that would be able to harmoniously integrate various biblical atonement metaphors and also faithfully reflect the early patristic view. I believe that an ontological perspective on atonement combined with the integration of key biblical atonement ideas and metaphors can bring us back to the heart of the apostolic and early church gospel message. Several issues have hindered accomplishing such a project in the past. I will point to these problems and show some possible solutions. Finally, I will present the ontological perspective and show how it can integrate various biblical atonement metaphors.