The Earth as “Mother of Men” in Latter-Day Saint Theology

Following the completion of work on the Book of Mormon, Joseph Smith began his work on expanding the Bible’s scope. Unlike many of his contemporary Bible thinkers who were also working on translations of the Bible, Smith expanded the text in unique ways, breathing life into archaic and mysterious figures and developing themes far beyond the Biblical scope. Within the first year of the Church of Jesus Christ, Smith introduced significant information concerning a vision of the pseudepigraphical character of Enoch and additional information concerning the creation narrative. These additions give insight into Smith’s understanding of his theology and his views on the environment. These additional writings connect environmental care and social injustice. The unique theological implication is that the treatment of the marginalized and downtrodden is closely related to the environment.

Refleksi Pandemi Covid-19: Dampak Dan Peluang Membangun Peradaban Berbasis Solidaritas Global

Even though the theme discussed in this paper is the Covid-19 pandemic, the real background is the world that behind the Covid-19 pandemic, namely, civilization which today has filled with fear, conspiracy, group interests, indifference and injustice. They are actually caused by the humans themselves. Based on this context, the author tries to show that the Covid-19 pandemic is not only a disaster but also an opportunity to lead for a new civilization of global solidarity in the world. Using the literature method (library research), this research was conducted by, first, reading the phenomenon about Covid-19 from the literature. Second, comparing it with central areas in life, and third, draws normative ethical implication which is global solidarity and theological implications in faith inspires a global solidarity movement, especially for Christians, rests on the cross and the resurrection. Keywords: Covid-19; Civilization; Normative-Ethical Implication; Theological Implication; Global Solidarity.

Yesus Sang Mediator yang Merengkuh Umat Termarginalisasi: Sebuah Analisis Sosio-Historis Terhadap Yohanes 9

This article focuses on the portrait of Jesus as depicted by the Johannine community according to John 9. Exploring the perspectives of Johannine scholars, the historical context of the Gospel of John, and the image of Johannine faith community, this study suggests that a born-blind man is a symbolic figure of the marginalized Johannine community. The marginalization is caused by the conflict between the blind man and the Pharisees, starting with Jesus’ violation of the Sabbath’s rule, and followed by identity conflict concerning Jesus and Moses. The epilogue of John 9 implies a portrait of Jesus as the Mediator through his actions to embrace the blind man following his expulsion. This article concludes with a theological implication concerning the presence of Jesus in the struggle of contemporary marginalized people such as GKI Yasmin and HKBP Filadelfia. Abstrak Artikel ini menyoroti gambaran Yesus yang dikonsepkan oleh komunitas iman Yohanian menurut Yohanes 9. Melalui penelusuran terhadap pandangan para ahli Yohanian, konteks historis Injil Yohanes, dan gambaran komunitas iman Yohanian, kajian ini menemukan bahwa orang buta sejak lahir dalam Yohanes 9 ini adalah tokoh simbolis dari komunitas iman Yohanian yang termarginalisasi. Marginalisasi tersebut disebabkan oleh konflik antara orang buta dan orang-orang Farisi yang dipicu oleh pelanggaran Yesus atas hari Sabat, lalu berkembang menjadi konflik identitas mengenai Yesus dan Musa; karenanya, mengakibatkan orang buta yang Yesus sembuhkan tersebut termarginalisasi dari sinagoge. Epilog Yohanes 9 menyiratkan potret Yesus sebagai mediator melalui tindakannya merengkuh orang buta tersebut setelah pengusirannya. Sebagai simpulan, artikel ini menyodorkan implikasi teologis tentang kehadiran Yesus dalam pergumulan umat masa kini yang termarginalisasi, seperti GKI Yasmin dan HKBP Filadelfia.

A Theological Implication of ‘Humility’ in Mark 10: 13-16 from the Perspective of the Parable of the Kingdom of God

The parable of the Kingdom of God brings the seriousness of studying about the meaning of what the Lord Jesus Christ wants to say. There are many arguments to say about the meaning of the Kingdom of God, while a new approach of the twentieth century appears. The study of historical Jesus by N. T Wright gives the idea of Jesus, Israel, and the Cross. If the parable of the Kingdom of God is retelling the story of Israel, then the new concept of the Kingdom of God should be different from the old Israel. The concept of humility should be seen as the way out of the Kingdom of God. Mark 10: 13 – 16 where the Lord Jesus Christ uses the concept of the little children, it apparently shows the helplessness and humility concepts as the way out for the Kingdom of God. However, the concept of humility should be seen as the proclamation of the Kingdom of God in the perspective of a mission to the people. Finally, the concept of humility also should not beyond the limitation of the Gospel. It should be in the line of the meaning of the Gospel itself. We are encouraged not to repeat what history happens, but rather to learn from the history of Liberation Theology.

Sin, Iniquity, and Transgression: A Case for Using Psalm 51 as Prayer

In this paper, I argue that Psalm 51 is a paradigmatic penitential prayer that is uniquely fitting for prayers of repentance and spiritual reflection, especially in the context of the recent sex abuse scandals in the Catholic Church. I begin by giving a treatment of the tripartite concept of sin in the Old Testament that is central for the psalm through exploration of the three Hebrew root wordsḥṭ’, ʿwn and pšʿ, which are commonly translated as “sin,” “iniquity” and “transgression.” Following that, I identify five remedies for sin in the psalm and discuss them in light of other books in the Old Testament. I conclude by showing how the psalm is paradigmatic, and I offer a brief theological implication for the Catholic Church in the context of the scandal.

‘Welc(h)omo Naledi’! What does our newest relative have to say to us?

The new hominin fossil called Homo naledi that was discovered 2 years ago in the Dinaledi Chamber (South Africa) was welcomed into the species of human relatives on 10 September 2015. Welcomed? Representing at least 15 individuals with most skeletal elements repeated multiple times, this is the largest assemblage of a single species of hominins yet discovered in Africa. Do, however, these bones represent a new Homo species? It is this question that I have tried to capture in my playful grammatically incorrect title ‘Welc(ho)mo Naledi’! However, it is not this question that I will endeavour to answer, but a very different theological implication. My aim in this article is definitely not to argue an opinion on the diverse question regarding the discovery of the fossil skeletons from the Dinaledi Chamber. My aim is related but different, much more modest, restricted and focused. It is to ask ‘on the other historic side’ (that is, beyond the fossil record!) of Naledi about human distinctiveness and symbolic behaviour, specifically on soteriology. Within the broader contemporary philosophical-theological discourses on anthropology and specifically the fundamental question, ‘Are we special?’, I would like ultimately to take on the intriguing theological implications for soteriology from the Naledi (and earlier) findings.