Identity

This chapter proposes that the Synoptic/Pauline metaphor (“This is my body”) is best understood as what Robert Masson calls a “tectonic equivalence” or “tectonic shift.” This is a metaphoric blend that makes a proper truth claim by reconfiguring the meaning of an existing concept. The author argues that a tectonic shift involves the creation of a radial extension from a source category that comes to be understood as a prototypical example of that category. This accounts for the difference between metaphors like GOD IS A ROCK (which does not create a tectonic shift) and JESUS IS GOD (which does). The chapter argues that THIS LOAF IS CHRIST’S BODY and THIS WINE IS CHRIST’S BLOOD are tectonic equivalences that reconfigure the meaning structure of CHRIST’S BODY and CHRIST’S BLOOD, leaving those concepts polysemous, so that different senses (historic, eucharistic, etc.) are held together in both identity and distinction.

STUDY TEORI MUTUALISME PAUL F. KNITTER DALAM HUBUNGAN ANTARUMAT BERAGAMA DI INDONESIA

Agama merupakan peratuan yang dibuat oleh Tuhan, melalui perantara-Nya disampaikan kepada setiap manusia. Dalam perjalannannya agama menjadi way of live pada setiap pemeluknya. Selain itu agama menjadi pegangan yang tidak dapat diganggu gugat oleh orang lain. Kenyakinan dalam kebenaran agamanya semakin mengakar dan menyebabkan truth claim. Klaim kebenaaran dan penolakan kebenaran yang lain adalah implementasinya. Adanya klaim kebenaran dan berusaha menyelamatkan yang lain dari kesesatan merupakan misioner. Fenomenologi menjawab konflik antaragama didasari atas ketikadilan kesejahteraan dan kesenjangan sosial serta keinginan kesataraan politik. Husserl melalui fenomenologinya memberikan pengertian bahwa ada kebenaran dibalik sesuatu yang tampak. Fenomenologi menangkap bahwa konflik antaragama tidak sepenuhnya disebabkan perbedaan agama. Selain klaim kebenaran dan keselamatan ketidakadilan di bidang ekonomi, politik, sosial dan budaya merupakan sumber dari konflik. Konflik yang terjadi semakin besar karena adanya klaim yang menyundut konflik antaragama, sehingga setiap pemeluk agama akan merasa terusik. Mutualisme memberikan teori hubungan antaragama yang dialog mutual. Teori ini atas dasar pandangan orang Kristen melahat agama di luar gereja. Berdasar kesamaan yang ada pada setiap agama mutualisme memproyeksikan hubungan yang saling memnguntungkan. Latar belakang konflik ialah adanya ketidakadilan pada bidang politik, ekonomi dan budaya, maka tawaran Knitter yang dapat diterapkan di Indonesia adalah pola hubungan yang mutual.

Intercultural Theology as In-Between Theology

Since the beginning of the 21st century, the term intercultural theology has been gaining more and more traction. At the same time, the terms world Christianity and anthropology of Christianity have also become established. This article inquires into the profile of intercultural theology against the other two terms and defines the subject as in-between theology with regard to such factors as audience, media, power, methodology, plurality, and connectivity. Looking forward, the author identifies current challenges and proposes that intercultural theology should be understood as a both descriptive and normative discipline, that the driving force behind it is the universal-missionary truth claim of the New Testament message of salvation, and that—as a subject with a primarily systematic orientation—it is committed to a comprehensive understanding of reality and theology.

Dapat, kita: Representations of the Schema of Heteronormativity and the Visibility of Abuse in Domestic Violence

Barangay Violence Against Women (VAW) Desk officers are the frontliners in the provision of services to a victim/survivor of domestic violence. They are the first persons that a woman encounters, and they determine whether her truth claim identifies her as domestic violence case, thereby enabling her to access State-provided services and interventions. Thus, it is important to inquire into the Desk officers’ worldviews and beliefs, also called schemas, and how these influence the ways they communicate and interact with the victim/survivors they encounter daily in their work. Guided by gender schema theory, this study examines the drawings of the VAW Desk officers—and the ecology of images that accompany these drawings—to delve into their cognitive constructions of the gendered nature of domestic violence. Two dominant schemas emerge from this examination: the schema of heteronormativity (dapat), and the schema of the necessary visibility of domestic violence (kita). These schemas govern the Desk officers’ everyday judgments and decision making, and inform the ways they communicate with domestic violence victim/survivors.

PEMIKIRAN ABDULLAH SAEED TENTANG MUSLIM PROGRESIF SEBAGAI JALAN ALTERNATIF TANTANGAN ERA MODERN

Pemikiran Islam mengalami stagnasi kurun waktu yang panjang, sering kali tidak bisa menjawab tantangan modernitas, maka hukum Islam perlu ditafsir ulang agar bisa menjawab kebutuhan masyarakat modern, gerakan inilah yang disebut Islam Progresif, Muslim Progresif atau Ijtihadi Progresif. Salah satu tokoh yang concern dengan dunia Islam kontemporer adalah Abdullah Saeed. Muslim progresif sebagai kelanjutan dari neo-modernis, beranggapan bahwa dinamika dan perubahan sosial, baik pada ranah intelektual, moral, hukum, ekonomi atau teknologi, dapat direfleksikan dalam hukum Islam. Titik-tekan muslim progresif isu-isu tentang keadilan sosial, keadilan gender, HAM dan relasi yang harmonis antara Muslim dan non-Muslim. Maka metode berijtihad Islam Progresif adalah context-based ijtihad, yaitu penafsiran teks-teks Alquran dan al-Hadis dengan perspektif maqasid al-syari’ah, social sciences, humanities kontemporer, multi-disciplinary approach dan filsafat kritis. Islam Progresif masih menuai pro-kontra, karena adanya tantangan “truth claim”, yaitu banyak anggapan bahwa hanya ada satu set hukum Islam yang dapat diterima sebagai kebenaran tunggal dan lainnya dianggap salah. Demikian juga adanya “regime of taqlid” menjadi fenomena global dalam dunia Islam hingga saat ini.

PENDEKATAN PARSIAL-SIMULTAN DAN ANALISIS INDUKTIF: Metode Efektif Penelusuran dan Pemahaman Hadis Prasangka

<p class="06IsiAbstrak"><span lang="EN-GB">Tulisan ini bertujuan untuk mendeskripsikan dan menganalisis penelusuran hadis dalam membuktikan keotentikan hadis-hadis prasangka riwayat Abu Hurairah yang di-takhrij al-Bukhari melalui pendekatan parsial dan simultan, dan menganalisis <em>fiqhul hadits</em>-nya. Pendekatan parsial yang dipakai dalam menguji keotentikan hadis prasangka dilakukan dengan cara menguji ke-<em>tsiqah</em>-an para periwayat, menguji persambungan sanad, dan menguji matan hadis. Sedang pendekatan simultan dilakukan dengan cara menelusuri, menganalisis, dan menyimpulkan peran hadis <em>tawabi’</em> dan <em>shawahid</em>. Hadis prasangka riwayat Abu Hurairah yang di-takhrij al-Bukhari merupakan hadis yang berkualitas <em>sahih lidhatih</em>. Disamping itu, hadis ini juga adalah hadis <em>masyhur</em> berdasarkan penelitian <em>tawabi’</em> dan <em>syawahid</em>-nya. Hadis ini juga memberikan pemahaman pada umat Islam agar menghindari prasangka buruk. Prasangka merupakan perkataan yang paling dusta. Prasangka buruk akan melahirkan ketidakpercayaan, apologetik, klaim kebenaran (truth claim), pelabelaan negatif, dan diskriminasi. Semua itu umumnya berujung pada konflik, tindak kekerasan, dan pertumpahan darah, bukan perdamaian, keharmonisan dan persaudaraan. Pemahaman ini diperoleh dengan cara analisis induktif.</span></p><p class="06IsiAbstrak">[<strong><span lang="EN-GB">Partial-Simultan Approach and Inductive Analysis: An Effective Method of Searching and Understanding Prejudicial Hadith</span></strong><span lang="EN-GB">. This paper aims to describe and analyze the tracing of the hadiths in proving the authenticity of Abu Hurairah's prejudiced hadiths that were taken by al Bukhari through partial and simultaneous approaches, and to analyze his fiqhul hadith. The partial approach used in testing the authenticity of prejudiced hadith is carried out by examining the authenticity of the narrators, examining the continuity of the sanad, and examining the obedience of the hadith. Meanwhile, the simultaneous approach is carried out by tracing, analyzing, and concluding the role of tawabi 'and shawahid hadiths. The prejudiced hadith narrated by Abu Hurairah which was takhrij al Bukhari are hadiths that has a quality <em>sahih lidhatih</em>. Besides that, this hadith is also a famous hadith based on the research of the <em>tawabi</em> 'and his <em>syawahid</em>. The hadith also gave an understanding to Muslims in order to avoid prejudice. Prejudice is the most lying word. Bad prejudice will give birth to distrust, apologetics, truth claims, negative labeling, and discrimination. All of this generally leads to conflict, violence and bloodshed, not peace, harmony and brotherhood. This understanding is obtained by means of inductive analysis.</span>]</p>

Naturalizing Christians: A Response to Joel Marcus, John the Baptist in History and Theology

This essay examines the conceptual framework that informs Marcus’s distinction between history and theology, and considers what stands to be gained by this manner of classification. The essay observes that Marcus’s classification hinges upon a theory of religion that views gospels as artifacts expressive of sincere belief and, further, suggests this approach serves to mystify the origins of the Christian theological metanarrative by replicating the explanation asserted within the gospels themselves. By reversing the conceptual framework and the explanatory priority, one could deploy a theory of religion that sees gospels as artifacts of persuasion and thereby argue that they aim to naturalize the initially unnatural truth claim that Jesus was the christ by connecting him to a known social type: John. From this approach, it would not be belief in Jesus as the christ that explains the modified constructions of John the Baptist; rather, modifications of John the Baptist would be precisely what construct belief in Jesus as the christ.

Konstruksi Pluralisme Agama dalam Praktik Pembelajaran Pendidikan Agama Islam di SMA Negeri 1 Dompu

Sebagai lembaga pendidikan, sekolah pada dasarnya merupakan “mikrokosmos” yang harus merefleksikan realitas dan pluralitas, termasuk pluralitas agama, yang ada dalam masyarakatnya. Penelitian ini bertujuan hendak melihat bagaimana guru PAI memahami dan memaknai pluralisme agama dalam pembelajaran PAI. Penelitian ini menggunakan pendekatan kualitatif dengan teknik pengumpulan data melalui observasi, wawancara dan studi dokumen. Hasil penelitian ini menunjukkan bahwa praktik pembelajaran pendidikan agama justeru memperkokoh klaim kebenaran agama sendiri. Meski berstatus sebagai sekolah umum, kenyataannya Pendidikan Agama Islam (PAI) di SMAN 1 Dompu masih sangat kuat dipengaruhi semangat truth claim. Akibatnya, toleransi beragama yang menjadi salah satu tujuan pembelajaran PAI sulit terwujud. Sebaliknya, pendidikan agama makin memperkokoh segregasi antarpemeluk agama. Oleh karena itu, ke depan orientasi pembelajaran PAI harus diarahkan pada upaya untuk menumbuhkan kepedulian moral bersama pada masalah-masalah kemanusiaan universal.

Has Latour Real-ly Unravelled the Real: The Journey from Laboratory Life to Down to Earth?

This article traces Bruno Latour’s answer to the question ‘what is real?’ from Latour and Steve Woolgar in Laboratory Life: The Social Construction of Scientific Facts (1979) through to Latour in Down to Earth: Politics in the New Climate Change (2018). This intriguing question arises because Latour’s hypothesis in Down to Earth presumes that climate change is ‘real’, while in Laboratory Life, hard facts were considered constructions. The journey reveals Latour’s own ‘real’ lies between the extreme science realists (facts are either true or false) and extreme social relativists (facts are a social construction), although favouring the relativists. A closer analysis, however, shows that Latour’s project is really about truth claims and that the real question is couched in terms rejecting the modernist settlement of ontological assumptions and basing truth on credibility determined by the strength of associations; the more associations, the more ‘real’ the truth claim. Ultimately, Latour elegantly sidesteps the real question and how he does this is real-ly unrivalled.