Ecumenical Convergences: Romanian Evangelicals Exploring Orthodoxy

Historically, in Romania, the relations between the Romanian Orthodox Church and the evangelical communities have been characterized by tension and mutual distrust. That is why, unfortunately, there has been no official dialogue between the two communities so far. The present article investigates the theoretical possibility for such an ecumenical dialogue to occur by analysing the contributions of several evangelical theologians who published research studies on theological topics specific to Eastern orthodox theology. Their positions were analysed from the perspective of an inclusive theology which allowed us to identify some common themes for both traditions: the authority in interpreting the Scriptures, salvation as a process, and the Church understood through the application of a perichoretic model. All these convergent themes could constitute the basis for a future official ecumenical dialogue between the evangelicals and the orthodox from Romania.

DAKWAH INKLUSIF DALAM KERANGKA MAQĀṢID AL-SHARĪ’AH: STUDI KASUS POLA INTERAKSI LINTAS AGAMA PADA MASYARAKAT KALUKKU

This study aims to elaborate and analyze the harmonization model of religious life which is integrated into the patterns of religious social interaction in Kalukku and the role of religious leaders in knitting religious social harmony. The method applied is a qualitative method using inductive data analysis. The results of this study indicate that the pattern of religious interaction in Kalukku refers to the three patterns of Hossein Nasr interaction, namely: 1) concentric interaction patterns; 2) reciprocal interaction patterns; and 3) bound interaction patterns, which are carried out in an integrated manner have succeeded in creating a dynamic, harmonious and quality model of religious interaction. The motivation that underlies the realization of an energetic relationship refers to the concept of the four pillars of maqāṣid Ibn ‘Āshūr namely Fiṭrah, Samāḥa, al-Musāwāh, and Ḥurriyah. The paradigm of religious leaders towards the existence of cross-faith parties leads to a tolerant attitude based on the concept of Cak Nur's inclusive theology. The harmony and tolerant paradigm in Kalukku is built through formal and non-formal da'wah which is woven in efforts to acculturate religion and culture.

Teologi Inklusif Untuk Membangun Kerukunan (Analisis Teks Tutur Jatiswara)

<p><em>Harmony can be interpreted as a living and living condition that reflects an atmosphere of peace, order, peace, prosperity, respect, respect, price respect, tolerance, mutual cooperation in accordance with religious teachings. Harmony that adheres to the teachings of each religion can make every group among fellow human beings who have different beliefs as an open group (inclusive). Regarding this reality, in the text of Tutur Jatiswara there is an inclusive theological concept that can be a "nutrient" to build harmony, so that a plural religious life can live harmoniously, peacefully and help one another in the joys and sorrows. Inclusive is a way of thinking and an open attitude to all differences. Inclusive theology opens the door to apology and recognizes the existence of truth and salvation in other religions.</em></p><em>Based on several excerpts in the text of Tutur Jatiswara, that truth is not narrow and not exclusive, because the truth lies in a vast expanse. This means that the truth radiates on each side. Because it radiates on every side, humans must build an inclusive paradigm of thinking so that they can become 'religious people', not just 'feel' religious or do religious activities. By being a religious person, the application of life together will form mutual respect (price-respecting), compassion (love-loving), and fostering (respect) towards adherents of different religions because they have the same rights.</em>

The Concept of Imago Dei as a Symbol of Religious Inclusion and Human Dignity

This article aims to examine how the concept of Imago Dei can serve as a symbol for the broadly understood idea of religious inclusion and human dignity. The article explores the concept of Imago Dei primarily from a protological perspective, analyzing its usage in biblical writings, theological tradition and modern philosophy. The substantial, relational and functional—which three usages of the concept can be found in the inclusive theology of Gregory of Nyssa—are analyzed in this article. Arguably, in the context of religious inclusion, the relational angle of Imago Dei seems to be the most important. Similarly contemporary Protestant theologian, Jürgen Moltmann states in his book, God in the Creation, that the “relational” concept of Imago Dei underscores the fundamental dignity of every person. In his book, God for Secular Society, Moltmann states that properly understood human rights should include democratic relationships between people, cooperation between societies, concern for the environment in which people live, and responsibility for future generations. From these perspectives, the concept of Imago Dei can be utilized as a symbol indicating the dignity of every person and human community, but also a symbol against any types of racism, nationalism or xenophobia.

Teologi Damai Agama Islam, Hindu dan Kristen di Plajan Pakis Aji Jepara

<p>Penelitian ini berusaha mengungkap manifestasi teologi inklusif tokoh agama Islam, Hindu, dan Kristen di Desa Plajan Kecamatan Pakis Aji Kabupaten Jepara. Dalam prosesnya, peneliti terlebih dahulu mendeskripsikan relasi tokoh agama dan persepsi mereka tentang teologi damai. Penelitian termasuk penelitian lapangan (<em>field research</em>) melalui pendekatan <em>qualitative research</em>. Peneliti menggunakan teknik observasi peran serta, wawancara mendalam, dan dokumentasi. Observasi peran serta dilakukan untuk menyelami persepsi tokoh agama Islam, Hindu, dan Kristen tentang konsep perdamaian perspektif agama. Sedangkan wawancara dilakukan dengan berdialog langsung dengan aktor-aktor kunci seperti kiai atau ustad, pendeta, dan agamawan Hindu selaku agen perdamaian. Sedangkan teknik dokumentasi dilakukan dengan cara menelusuri dokumen-dokumen terkait baik berupa catatan, foto, atau artikel tentang manifestasi teologi inklusif di desa Plajan. Ternyata, media silaturahmi antar kelompok elite agamawan merupakan salah satu faktor penting berkembangnya relasi damai. Bagi orang Islam, persepsi damai tersebut mengacu kepada doktrin Alquran, misalnya QS. al-Baqarah: 256 yang mengajarkan setiap muslim untuk saling menghormati dan <em>respect </em>terhadap umat agama lain. Perspektif Hindu, teologi damai direpresentasikan oleh ajaran <em>tat twam asi </em>(larangan bertikai, menghindari pertengkaran<em> </em>dengan tetangga, dan jika dicubit merasa sakit, maka tidak boleh mencubit orang lain), <em>cung taka </em>(menghindari nalar <em>truth claim</em>), <em>vasudhaiva kutumbakam </em>(tidak mudah terpancing provokasi)<em>, om shanti shanti shanti om </em>(menciptakan iklim perdamaian)<em>, dan óm swastyastu </em>(kegiatan doa bersama)<em>.</em> Sedangkan teologi damai agama Kristen diwakili oleh Matius 5:39 dan Matius 7:12. Keduanya dimanifestasikan dengan cara bersikap rendah hati terhadap agama lain, menjauhi watak pendendam, dan menjaga masjid saat umat muslim menunaikan shalat Idul Fitri dan Idul Adha.</p><p align="center"> </p><p><em>This study aims to uncover inclusive theology manifestations of Muslim, Hindu and Christian religious leaders at Plajan village, Jepara, Indonesia. The researcher described the relations between religious leaders and perceptions of peaceful theology. Research is qualitative research by field research. The researcher used participant observation, in-depth interviews, and documentation. The friendship media between religious elite groups was an important factor in developing peaceful relations. For Muslims, it is in line with Qur'an doctrine, like at Surah al-Baqarah verse 256 to respect each other. The peaceful theology of Hindu is represented in tat twam asi teachings (avoiding fighting and quarrels), cung taka (avoiding the truth claim), rationalvasudhaiva kutumbakam (not provoked easily), om shanti shanti shanti om (creating peace climate), and swastyastu óm (prayer activities). Christianity represents Matthew 5:39 and Matthew 7:12. Both are manifested by being humble towards other religions, avoiding vengeful character, and helping prayers Eid al-Fitr and Eid- alAdha.</em></p><strong><em>Keywords:</em> </strong><em>peacefull theology, religion, relation, perception, manifestation</em>

ENVIRONMENTAL THEOLOGY IN ISLAM AND CHRISTIANITY (A study of the thoughts of Mujiyono Abdillah and Robert P. Borrong)

It is an undeniable fact that environmental crisis take place everywhere. It causes environmental damage in various spheres This crisis demands some awareness from the society. Therefore, it is not surprising that many activists of environment create concepts, both secular and religious nuance, to reduce the crisis. In the last few years, concept of theology of environment started to appear. This concept is relevant to be discussed, as it could bridge the secular and theological theory of environment. This research aims to look what is the environmental theology ideas of Mujiyono Abdillah and Robert P. Borrong. Also, this research identifies the similarities and differences between Abdillah’s and Borrong’s thoughts as well as how their theories could contribute to solve the environmental crisis. This is a library research and the primary source of this study is a book entitled Agama Ramah Lingkungan - Perspektif Al-Qur’an (Eco-Friendly Religion - Perspective of the Qur'an) by Mujiyono Abdillah work and Borrong’s work entitled Etika Bumi Baru (Neo-Eco Ethics). The data is analyzed by the hermeneutic theory of Hans-Georg Gadamer. The research found out that environmental theology of Abdillah includes proportional theology and meta-social-system theory. While Borrong also constructs two theories of environmental theology: theocentric inclusive theology and new earth ethic. Through these theological theories, Abdillah and Borrong expect to awaken people minds so that they could restructure their relationship with the environment. Both of the authors employ different methods. While Abdillah only utilize theology as the basis of his argument, Borrong benefits from both theology as well as biblical ethics. These theories provide an invaluable contribution to be part of the solution to the environmental crisis as they could be the alternative environmental theory which change the attitude of the community in treating the environment.

The Nature of Pentecostal Theology: A Response to Velli-Matti Kärkkäinen and Amos Yong

The author offers a response to Velli-Matti Kärkkäinen’s essay, ‘Pentecostal Pneumatology of Religions: The Contribution of Pentecostalism to Our Understanding of the Work of God’s Spirit in the World’, which appeared in The Spirit in the World (2009) and often cites the work of Amos Yong. The author, who also draws from their wider writings, argues that while Kärkkäinen and Yong hail from Pentecostal backgrounds, their theological orientation is charismatic rather than Pentecostal; their approach is pneumatological rather than Pentecostal; and their methodology is ecumenical rather than Evangelical. More specifically, the author suggests that Kärkkäinen and Yong’s call for Pentecostals to embrace a more inclusive theology of religions is fraught with perils.