Multikulturalisme dan Dialog dalam Pendidikan Agama Katolik

Pendidikan agama diharapkan membantu peserta didik untuk semakin mempunyai pemahaman dan penghayatan yang benar tentang agamanya. Pendidikan Agama mengajarkan dua dimensi, yakni dimensi vertikal, relasi manusia dengan Tuhan dan dimensi horizontal, relasi manusia dengan sesamanya. Memberi perhatian pada dimensi horizontal sebagai bentuk pengajaran bahwa manusia harus hidup dalam kasih, sebagaimana Tuhan yang mengasihi manusia. maka dari itu, pertikaian, peperangan, pembunuhan, yang mengatasnamakan relasi dengan Tuhan adalah bentuk kegagalan dalam memahami ajaran agama. Ajaran agama bukan sebagai alat untuk memusuhi mereka yang berbeda, melainkan untuk merangkul dan berjalan bersama menuju kebaikan. Berbagai macam cara dilakukan untuk menangkal kecenderungan radikalisme agama yang terjadi, salah satunya adalah dengan menerapkan nilai-nilai multikulturalisme yang menghargai semua perbedaan manusia dan juga menerapkan dialog supaya manusia tetap saling berkomunikasi dan membuat sebuah kesepakatan bersama untuk hidup berdampingan dalam damai. Pendidikan Agama secara khusus Agama Katolik sangat mempunyai andil besar dalam mewujudkan nilai multikuturalisme dan dialog.

Memulihkan Wibawa Allah sebagai Gembala Israel: Kritik atas Para Pemimpin Yehuda di Yehezkiel 34

Di tengah-tengah krisis yang dialami oleh bangsa Israel di tanah pembuangan Babilonia, Yehezkiel tampil sebagai nabi pembawa penghiburan. Ia memimpin orang-orang terbuang untuk membangun identitas baru sebagai bangsa yang dikasihi oleh Allah. Salah satu pesan yang diwartakan oleh Yehezikel adalah pilihan Allah untuk memulihkan wibawa-Nya yang telah direndahkan oleh para gembala Israel yang justru menggembalakan diri mereka sendiri, mengabaikan dan menindas domba-domba Israel. Artikel ini meneliti dan membahas dasar ideologis kritik Yehezkiel terhadap para pemimpin Israel di Yehezkiel 34. Dalam situasi restorasi Israel di tanah pembuangan, Allah berkehendak untuk memulihkan kembali kekudusan nama-Nya. Ia juga memulihkan kembali otoritas-Nya sebagai Gembala Israel yang telah dirusak oleh para pemimpin Israel. Allah akan memberhentikan mereka sebagai gembala dan akan menjadikan diri-Nya sebagai Gembala Israel.

Refleksi Teologis Solidaritas Menurut Mgr. Johannes Pujasumarta dalam Terang Ajaran Sosial Gereja

Solidarity is a process of partiality of the attitudes and views of the Church, namely care for those who are weak and poor and excluded from the formulation of preferential options for the poor. Solidarity have to return to the gospel, learn from Jesus himself who proclaimed God’s Kingdom, is present and involved in the world. In solidarity man finds God, the Creator, in his fellow creatures and nature. Solidarity finally changes people in three ways, namely the perception of God, the praxis of life, and the life of prayer which all lead to one and the same thing that is God – The Creator who has saved all creation. Solidarity must be manifested in the praxis of daily life in favor of the poor and oppressed.

Maria Sebagai Model Ketaatan Menurut Luk.1:26-38 dan Lumen Gentium

The current paper aims to highlight the unrestricted obedience expressed by Mary when declaring herself ‘the handmaid of the Lord’ and when demanding that the divine will would be accomplished in her, just when she agrees to be chosen by God as virginal mother of his divine Son incarnate. The elements of the unrestricted obedience are drawn out of the text Luke 1:26-38 using the Narrative Analysis Method. Apart from that, these elements were also sought and found by analyzing the Second Vatican Council’s Dogmatic Constitution ‘Lumen Gentium, especially the section on the Church’s view of Mary (53-69). Looking to Mary as an example, Christians learn to obey God in the path of faith and finds the values that lead him or her through the paths of the Christian life.

Misi dalam Gereja Anabaptis Abad XVI: Tinjauan dari Perspektif Paradigma Misi menurut David J. Bosch

The birth of Anabaptist movement appeared in the context of church reformation by Martin Luther in the sixteenth century in Europe.Anabaptist movement was aimed to renewing the Church according to the Scriptures, because many Protestant reformers, such as Luther and Zwingli, were not radical. They still practice some of the rules and teachings of the Roman Catholic church, such as infant baptism and maintaining the Church's relationship with the State. The Anabaptists movement rejects these practices. The Anabaptists attempted to carry out a more radical reform than their predecessors. The Anabaptist group itself has a membership of about 1.7 million worldwide. The data raises the question of how they made their mission. The facts show that the Anabaptists were persistent missionaries in preaching their Faith. The Anabaptist mission is based on three Anabaptist beliefs: Jesus became the center of faith, Mennonite who put peace and community as the center of life. These three beliefs will be analyzed using David J. Bosch's three paradigms to see the correlation between "Mission as Mediating Salvation” and the belief that Jesus is the center of faith, "Mission as Evangelism" with Mennonite beliefs that promote peace, and "Mission as Ministry by the Whole People of God” with community is the center of live. The results of this analysis will show the radicalism of the Anabaptist movement.

'HUMAN DIGNITY' DALAM PEMIKIRAN YOHANES PAULUS II DAN RELEVANSI UNTUK DUNIA MASA KINI

We are in the age of artificial intelligence (AI). AI is everywhere. We know surely that it has great impacts to human progress especially in healthcare, education, economics, and environment. Our tasks become easier by the help of AI. Unfortunately, besides its enormous benefit, AI can also be a threat to humanity. What kind of the threat and how theology should contribute? This question is analyzed and answered from moral theology point of view by using the method of contextual theology. This essay finds that algorithmic bias in AI system is a threat to humanity especially in the name of human dignity. Pope John Paul II in his Evangelium Vitae (1995) no 3. says, “Every threat to human dignity and life must necessarily be felt in the Church’s very heart”. It is important and urgent to build a theology vis-a-vis AI. Theology cannot escape from AI especially when it encounters human dignity. While looking toward todays’ impacts of AI, analysis on John Paul II’s thougths on human dignity leads to a meaningful point in Fides et Ratio (1998) about cooperation between theologians, philosophers, and scientists which could be realized through dialogue.

Dimensi Sosial Ekaristi Yohanes Paulus II dan Benediktus XVI

Concerns that arise currently are the development of a culture of hatred, the fading of a culture of love, secularism and social injustice. In the midst of that situation, the Church stands as a concrete manifestation of the face of God's love in the middle of the world. In the Ecclesia de Eucharistia encyclical, John Paul II asserted that the eschatological character emphasize the Christian commitment to the world, especially establish the social life order (cf. EE 20). The Eucharistic dimension of the Eucharist implies that the world order must be transformed as a form of participation towards fulfillment at the end of time. Whereas in the Apostolic Exhortation Sacramentum Caritatis, Benedict XVI, asserted that the Eucharist celebration brings our whole lives into spiritual worship that pleases to God (cf SCar 70). From this research, it is known that the Eucharistic social dimension becomes a spirit of love culture according to the writer. This love culture finds its source and power in the Eucharist. Through the celebration of the Eucharist, people are mystically united with Christ. In the light of the theology of the Eucharistic social dimension of John Paul II and Benedict XVI, mystical union with Christ refers to the oneness of God's thankfulness to the fulfillment of the last days (cf. John 15:13).

Mendengar dengan Mata Berkatekese dalam Ecclesia Domestica

This article talks about “doing catechesis in ecclesia domes­tica - Grounded Theory’s perspective.” Learning the form (Gestalt) of silence in Eastern tradition in terms of Hebraic tradition in the Sacred Scripture, we find out that human-divine interaction in the first Hebrew alphabet of aleph is a simple, relevant and attractive model. Parents can use it in doing catechesis with their kids under five years old. Translanguaging proses in this period requires parents to learn something from their kids. Parents became “students” of their kids. In this very young age, their kids are the live and the holy text (data). “Catechesis Model of Aleph,” as we prefer to say it, will be bring the kids to parents, and by doing this the kids will bring the parents to the kids own-selves as well. This catechesis model is a learning model, not a teaching one. Through “hearing vision” besides “seeing voice,” the parents as well as the kids will be sensitive enough to distinguish “I” from “me” – the basic interaction form in every person. However, human-divine interaction represented by aleph is spiritual. In human life experience, is the aleph discovered or invented? Aleph is just an alphabet, but what it points to is really unsayable. As a human-divine interaction, by the way, aleph is the basic model of doing catechesis. This model can inform, perform, and even transform human soul. Parents as well as kids can enter into this human-divine interaction to experience and understand human languaging. The form (Gestalt) is there. It enters, it changes, and it transcendends human life. “Hearing vision” (mendengar bentuk dalam ruang penglihatan) is a dramatic praxis in daily life.

Sekularisasi Menurut Pandangan Harvey Cox

Secularism has become a new trend in various parts of the world. Many people seem to no longer believe in the role of religion in the Society. Religion does not need to interfere with the situation that occurs in society. These problems rise different opinions and responses from various figures. Harvey Cox is one of the theologians who discusses secularization through his book entitled “The Secular City.” Harvey Cox argues that secularization does not need to be rejected. Secularization is a process that occurs in society, where religious affairs are separated from community affairs. Secularization is clearly different from secularism. In secularism, people see religion as a stranger and God is seen as a barrier. Through the book “The Secular City”, Harvey Cox offers a new perspective on secularization including how the Church should respond to secularization. This paper will also briefly mention the secularization that has occurred in Indonesia. Nurcholish Madjid’s thoughts equip the challenges and hopes for the Indonesian.

Intercultural Communication in the Life and Mission of Arnold Janssen

This study investigates the intercultural communication dimension of the life and mission of Arnold Janssen, the founder of the Divine Word Missionaries (SVD). This qualitative study involves a textual analysis of the relevant data and verbal descriptions of Janssen’s life and mission. The results of the study show that the seed of Janssen’s intercultural communication was primarily rooted in his parents. Being born in a family that was enveloped by a culture of prayer and a culture of peace, Janssen cultivated an intercultural sensitivity. This seed sprouted in his personality and spirituality. It revealed that Janssen was an intercultural-and-receptive person, interested in ethnic groups, cultures, beliefs, and nationalities which were different from his own. Such interests were founded by a venturesome spirit that allowed him to welcome the unfamiliarity of the other and to value such differences. The researcher finds that Janssen’s intercultural communication was contained in his practice of mission as dialogue. Through the lenses of the mission, Janssen’s dialogue competence enabled him to bridge differing views about the mission and encourage missionaries to do the same.