Catechesis and education as a function of building the Church according to Fr. Franciszek Blachnicki (On the centenary of the birth of the great educator)

For Fr. Franciszek Blachnicki, the catechesis was in close relationship with the Church. The most appropriate place for the catechesis as the fundamental formation of Christians (adults, youth and children) is in the Church which is both the subject, goal and object of catechesis. Fr. Franciszek Blachnicki drew the concepts of the Church from studies by German-speaking authors, and above all from documents of the Second Vatican Council. For him, the Church was an intermediary of salvation, a universal sacrament of salvation, a mother, a temple of God, and most of all, a union of God's people, a community in Christ, a community of faith, hope and love. The task of catechesis is, in the first place, the introduction and experience of the Church. The nature of catechesis stems from the concept of the Church. Therefore, if the Church is a community, the aim of catechesis is to introduce it to the faithful so that they may not only participate in it, but above all create it. It is also important that catechesis serves the process of Christian initiation, discovering the Church as a place of fulfilling the mystery of life, salvation and healing. Therefore, Fr. Blachnicki put a strong emphasis on the relationship between the liturgy and catechesis, because the most complete process of initiation takes place in the liturgy. Another task of catechesis is its function of awakening and developing faith. For faith is the foundation for the Church and the primary goal for catechesis. It is to be both personalistic and social in nature. Father Blachnicki claimed that cathechesis educated faith was not an individual faith but the faith of the Church. Many Christians, even including those most zealous, live their Christian lives alongside the life of the Church, but not in the Church. In the meantime, every Christian is the Church, because the Church is the whole Christ, the head and members, and we are its members. For that reason, the life of the Church grows in so far as the life of faith of each member grows.

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.

Teologi Mistik Pengharapan Bagi Sebuah Restorasi

Mystical Theology of Hope for a Restoration: The Interpretation of Ezekiel 37: 1-14. Various problems in the world have made humans live in suffering, especially when facing a pandemic which is still ongoing today. Humans need strength and certainty to face these difficult times in order to rise from adversity and experience restoration that is able to bring life into hope. This article examines efforts to cultivate hope theologically by describing a mystical theological view of hope in Ezekiel 37: 1-14. By using qualitative methods, especially through the approach of textual interpretation that examines the text to find the core of the news, the main message is found in the view of the mystical theology of the hope of the Prophet Ezekiel regarding the picture of Israel's recovery in exile, through Ezekiel's vision of the condition of dry bones scattered in the valley. The final findings of this article reveal that restoration from God is both a physical and a spiritual one that is represented by the act of God's Spirit awakening the dry bones. This event contains a bright hope for Israel, and for humans who believe, that life will be restored as long as humans are willing to keep themselves faithful as God's people. Abstrak: Teologi Mistik Pengharapan bagi Sebuah Restorasi: Tafsir Yehezkiel 37:1-14. Berbagai persoalan di dunia telah menjadikan manusia hidup di dalam penderitaan, terkhusus ketika menghadapi pandemi yang masih berlangsung saat sekarang. Manusia membutuhkan kekuatan dan kepastian untuk menghadapi masa-masa sulit ini guna bangkit dari keterpurukan penderitaan dan mengalami restorasi yang mampu mengantar kehidupan ke dalam pengharapan. Artikel ini mengupas upaya menumbuhkan pengharapan secara teologis dengan menjabarkan sebuah pandangan teologi mistik pengharapan dalam Yehezkiel 37:1-14. Dengan menggunakan metode kualitatif, khususnya melalui pendekatan tafsir tekstual yang meneliti teks untuk menemukan inti berita, ditemukan pesan utama dalam pandangan teologi mistik pengharapan Nabi Yehezkiel mengenai gambaran pemulihan Israel dalam pembuangan, melalui penglihatan Yehezkiel terhadap kondisi tulang-tulang kering yang berserakan di lembah. Temuan akhir dari artikel ini mengungkapkan bahwa pemulihan dari Allah merupakan pemulihan fisik dan sekaligus spiritual yang digambarkan melalui tindakan Roh Allah yang membangkitan tulang-tulang kering. Peristiwa ini berisi harapan yang cerah bagi Israel, dan manusia yang percaya, bahwa akan membuat pulih lagi kehidupan asalkan manusia mau tetap menjaga diri untuk setia sebagai umat kepunyaan Allah.

We God's People

Cesari argues that both religious and national communities are defined by the three Bs: belief, behaviour and belonging. By focusing on the ways in which these three Bs intersect, overlap or clash, she identifies the patterns of the politicization of religion, and vice versa, in any given context. Her approach has four advantages: firstly, it combines an exploration of institutional and ideational changes across time, which are usually separated by disciplinary boundaries. Secondly, it illustrates the heuristic value of combining qualitative and quantitative methods by statistically testing the validity of the patterns identified in the qualitative historical phase of the research. Thirdly, it avoids reducing religion to beliefs by investigating the significance of the institution-ideas connections, and fourthly, it broadens the political approach beyond state-religion relations to take into account actions and ideas conveyed in other arenas such as education, welfare, and culture.

EXEMPLARY PENGEMBANGAN PENDIDIKAN IMAN BAGI ANAK DALAM KELUARGA DAN PEMBELAJARAN AGAMA DI SEKOLAH

Education The faith of children in the family is of very high quality, starting with religion begins to appear in human life. Faith education for children in the family stem from the fellowship of God’s people in the Bible, especially in the old Testament. So basically it is already contained in ancient sacred history. Let children be taught, starting from the formation of the child’s mindset, because children are an important group in the Christian church.

KORELASI KONSEP SUNAT DALAM PERJANJIAN LAMA DENGAN BUDAYA SUNAT DI MASYARAKAT NIAS

In the Old Testament, circumcision was seen as a major part of establishing oneself as part of God's people. In the adoption of Israel as God's people at Sinai, every Israelite must be circumcised. It is based on God's command to Abraham, as a sign of the covenant. But actually the culture of circumcision is not a typical Israeli culture, but is a culture that is common in the Middle East, the only thing that distinguishes the culture of Israeli circumcision from the Middle East is in God's decree in the covenant that raised Israel (a descendant of Abraham) as God's people. So there is a spiritual meaning in the cultural content of circumcision in the Old Testament for the Israelites. It turns out that the spiritual understanding of circumcision is not only owned by Israel, because this is also owned by the Nias Tribe. By using qualitative research methods, which are complemented by a literature study approach, this research results in an understanding that the culture of circumcision for the Nias tribe is a culture that signifies them as God's people. So that circumcision is an absolute for every Nias community.

“Dekapan Kesakitan Tuhan” Dalam Kitab Para Nabi Sebagai Model Fatherhood Leadership

This article wants to examine how God “embracing pain” as the Father continues to lead meekly even when God's people rebel and hurt His heart. For this reason, this study uses a descriptive qualitative method to describe the topic through words about the main ideas reported and bibliologically it will be examined regarding the "embrace of God's pain" which shows God's fatherhood leadership as written in the books of the prophets. So from these findings, it can finally become one of the leadership models of God's servants today.

Kristen dan Teknologi: Etika, Literasi dan Ciptaan

With ethical awareness, literacy abilities, and awareness as God's intelligent creatures, Christians in various dynamics of life must continue to show a human ethics and spirituality, especially in the context of Christian ethics and spirituality. The Christians are able to use the results of the development of science and technology in digital systems. Although, learning, supervision and self-control as God's people are things that are constantly attached to it. With the advance and increasing number of scientific and technological discoveries in various forms, Christians are challenged to publicize themselves and their discipleship calls in the context of digital technology with various media. Christianity and technology become important topics of study that can be included in the umbrella of the great scientific knowledge of theology and science which have been under-attention in certain denominations. Christianity and technology as an academic discourse in lecture classes will be very applicable in the broad life of students and the Christian community in the future, especially by including the ethics, literacy, and creation as sub-topics in it. This discussion has become very important in the age of technology so that understanding and behavior of how Christians should place themselves in the midst of new challenges in the real new age is now being managed with adulthood. ==== Dengan kesadaran beretika, kemampuan literasi, dan kesadaran sebagai makhluk ciptaan Tuhan yang cerdas maka umat Kristiani dalam berbagai dinamika hidup mesti tetap memperlihatkan sebuah etika dan spiritualitas manusia, terutama dalam konteks etika dan spiritualitas Kristiani. Umat Kristen terbilang mampu menggunakan hasil perkembangan sains dan teknologi dalam sistem digital. Meskipun pembelajaran, pengawasan dan penguasaan diri sebagai umat Tuhan merupakan hal-hal yang terus-menerus melekat di dalamnya. Majunya dan semakin banyaknya temuan sains dan teknologi dalam berbagai bentuk, membuat umat Kristiani ditantang untuk mempublikasikan diri dan panggilan pemuridannya dalam konteks berteknologi digital dengan berbagai media. Kristen dan teknologi penting menjadi satu pokok bahasan kajian yang bisa dimasukkan ke dalam payung keilmuan besar teologi dan sains yang selama kurang diperhatikan dalam denominasi tertentu. Kristen dan teknologi sebagai satu diskursus akademik di dalam kelas-kelas perkuliahan akan menjadi sangat aplikatif dalam kehidupan luas mahasiswa dan masyarakat Kristiani di kemudian hari apalagi dengan menyertakan sisi etika, literasi, dan ciptaan sebagai sub-sub bahasan di dalamnya. Pembahasan ini menjadi amat penting di zaman teknologi agar pemahaman dan perilaku bagaimana seharusnya umat Kristiani menempatkan dirinya di tengah-tengah tantangan baru di zaman baru yang nyata sekarang ini menjadi terkelola dengan dewasa.