limen Jurnal Ilmiah Agama dan Kebudayaan Sekolah Tinggi Filsafat Teologi Fajar Timur terbit dua kali setahun (April dan Oktober). limen (Latin: ambang batas, gawang pintu, garis batas) merupakan kata dasar liminal yang dalam antro-pologi merujuk pada saat peralihan dalam perjalanan hidup manusia, baik yang berkait dengan tahap-tahap perkembangan kedewasaan, kedudukan sosial, maupun berbagai peralihan lain yang menyentuh hidup secara mendalam. limen mengajak Anda berdiridi ambang, melintasi batas, serta memasuki tahap-tahap baru kehidupan dan menda-patkan pencerahan.
Sekolah Tinggi Filsafat Teologi Fajar Timur
Iwol: Pintu Masuk Evangelisasi Berbasis Budaya
The term iwol in Ngalum tradition is one of the valuable cultural realities. Iwol is a system, norm, rule, and foundation of belief of the Ngalum people. Thus, iwol can be an entry point for evangelization in Ngalum culture. The main idea of this is the importance of integrating gospel values into local cultural values. In this context, the ministers of the Church are called to carry out evangelism by taking into account the uniqueness of the Ngalum tradition, and at the same time holding to the Scriptures and traditions. Education is an important aspect that the Church pays attention to in evangelizing. On the other hand, the Ngalum culture also has a traditional education system rooted in its culture. The education system organized by the Church can accommodate both Bible values and Ngalum cultural values, and is oriented towards spiritual and socio-cultural development through boarding-style education. It is very important to prioritize the inculturative pastoral planning in education and formation with a dormitory pattern. Dormitory life has a great influence on character formation and the preservation of values of life. In this case, the development of community life in the dormitory must integrate and develop the valuesof education and development that exist in the Church and the Ngalum tribal community. This is a basic need because the two educational systems aim to humanize human being and to educate the local community.
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Religious fanaticism is a sensitive issue in the life of human diversity in this world. Religion can be used as a divisive tool that finally brings suffering and loss to humankind. On the one hand, Atheists allege that religion is a source of conflict and does not need to be lived out. They always feel that they are right and do not want to recognize their mistaken in any implementation. They kill God who religions believe in. On the other hand, believers are defenders of God. They strongly believe that religion is a means intended by God to bring eternal happiness and salvation to all human beings. What every religious believer needs to strive for, especially Christians is to try to see the whole message of God that is presented by Jesus Christ as a message to love the universality of God's plan through witnessing life based on Christian identity.
Tonggak-tonggak Inkardinasi dalam Gereja
In the history of pastoral services in the Catholic Church, clerics or spiritual ministers are ordained, inseparable from the life and development of the Church herself. They are successors of the Apostles who took part in the mission of Christ, and they must be incardinated to one of the particular churches. Incardination itself is the canonical institution refers to the situation of clergy being placed under the jurisdiction of a particular bishop or other ecclesiastical superior. Incardination contributes to the faithful, specifically to the existence of a stable and permanent cleric in ministry in a diocese. As an old juridical institution in canonical legislation, incardination itself has an evolution in the development of canon law, both in the Latin Church or even the Oriental Church.
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Negotiation of Democracy for Interreligious Dialogue in Papua
Salah satu modal untuk mengembangkan dialog antaragama di Indonesia umumnya dan Papua khususnya adalah demokrasi. Demokrasi dikembangkan di tengah keragaman suku dan agama sehingga demokrasi dapat menjadi salah satu jalan keluar untuk mengolah keragaman itu secara politis. Dialog sejalan dengan proses demokrasi itu, terutama karena keduanya mengandaikan prasyarat yang hampir sama. Walaupun demikian, dalam struktur nilai ideologis bangsa, demokrasi itu ada pada urutan sesudah asas keagamaan sehingga paham demokrasi itu dipengaruhi dan diberi corak baru menurut konsep demokrasi setiap agama. Pada gilirannya hal itu akan mempengaruhi praktek demokrasi dalam pengembangan dialog antaragama. Komunitas agama Kristen dan Islam di Indonesia menerima demokrasi, bukan hanya tidak berlawanan dengan ajaran agamanya, tetapi bahkan demokrasi itu mewujudkan ajaran agama. Bila demikian, pengembangan demokrasi di Indonesia bisa memberi jalan bagi dialog antara agama.
Religiusitas Tradisi Hudoq Dayak Bahau dan Krisis Ekologis
This study examines the relationship between ecology and religious identity of the Dayak Bahau people in the Hudoq. Between humans and nature there is an inseparable link. When we talk about the Dayak people, at the same time we are talking about nature. It is from nature that the Dayak Bahau people find their identity. When modernism enters and pervades development that is not environmentally friendly, an ecological crisis occurs. A crisis of identity and meaning ensued. The methodology of this research is literature review by reading, describing, analyzing and making implicative reflections. The purpose of this research firstly is to invite everyone, in particular, to return and searching for identity in local culture, in this context, in Hudoq. In the other hand, with the perspective of Laudato Sí, the apostolical letter of Pope Francis, life transformation is needed in dealing with the development of science and technology which is often misused to exploit nature and human culture. All people are invited to build a life of integrity, namely knowing their identity and growing in prosperity.
This paper aims to critically scrutinize how Muslims and Christians in Indonesia conquer the dilemmatic tension between their truth claims and tolerance for the peace and justice in their living together. The harmonious relationship between these two religious groups is barely dependent on the efforts of both parties to overcome the strain between truth claims in their respective religions and tolerance based on the idea of justice. Yet, the relationship between the two religious groups has often been mangled by acts of intolerance, violence and acts of vandalism in each others„ house of worship. The notion that burdens inter-religious relations is the stance that claims its own religion as the only true religion and on the basis of that claim affirms the right to dectate the law that must be obeyed by the community. This establishment is part of the history of Islam and Christianity. The challenge is, can Muslims and Christians contend to the absolute tenet of their respective religions while complying to the secret of divine providence that requires religious plurality?
Merontokkan Stigmatisasi Hukum dalam Gereja
Ubi sosietas ibi ius – where there is society, there is law. This axiomatic confidence can be applied also in the church for the church is a society too. But the existence and enforcement of law in the church are often labeled with stigma because Christianity is a charity religion with the emphasis on the internal aspect and not on the external law. Here the church is shown more as a charitable society and not as a juridical society so law must not be enforced except gospel. This shows that there is a dichotomization between the charitable church and the juridical church just because of ignorance. But this construction of diametric perception is not true and must not be established, for without law there is no justice, and without justice, which establishes the minimum of love, charity is impossible. The charity is only possible in the visible ecclesial society, if there is a just juridical atmosphere. This construction of stigmatic conception of law in the church, therefore, must be threshed by reconstructing the true perception of the church as a society, the church law roots in the holy bible, it exists for the service of communion, salus animarum, the salvation of souls is the supreme law, law does not opposite with charity because both are essentially united, the two cannot be in opposition. In addition, the law does not opposite with freedom too because its main task is not to repress or obstruct, but rather to guide, stimulate, promote, protect and safeguard the area of true freedom. Only these perceptions can be a threshing knife of the stigmatization of law in the church.
In the tradition of Christian theology, the term „apophatic‟ (negative) theology has been treated as one of two fundamental ways of speaking of God. The other is „cataphatic‟ (affirmative) theology. The first one, the negative way of speaking of the unknown God, that I am working on in this article strongly remarks that the only thing we can say about God is not what God is but what God is not. Biblical and patristic notions of the apophatic way serve as the basic foundations of doing such a theological approach. On that foundations Thomas Aquinas, one of the outstanding theologian of the high Middle Ages, built up his own apophatic theology. However, to understand Aquinas as an apophatic theologian might cause some confusion since the core of Aquinas‟s apophatic theology is not a lack of knowledge or the impossibility of knowledge, but the constant awareness of deus semper maior. His apophatic theology does not mean that one cannot truthfully speak of God, but that that speaking always is inadequate
Gereja sinodal mau mewujudkan ide Gereja sebagai persekutuan dalam Konsili Vatikan II. Dengan Gereja sinodal, Paus Fransiskus menekankan primat Umat Allah sebagai pelaku utama kehidupan menggereja dan sebagai tujuan pelayanan dalam Gereja. Gereja sinodal mau mewujudkan persekutuan Tritunggal dan misi Allah melalui Gereja untuk menyatukan semua orang. Demi partisipasi optimal dari Umat Allah, paus mendorong pengembangan sensus fidelium dan perluasan ruang yang dipakai untuk konsultasi (wadah-wadah kolegial) serta cara kerja baru dalam pelayanan dan kepemimpinan Gereja
TANGGUNG JAWAB SEBAGAI LEITMOTIV. KEHIDUPAN MORAL KRISTIANI MENURUT BERNHARD HARING
Leitmotiv offered by Bernhard Häring is the leitmotiv of responsibility that a person who lives out his/her life with a deeply concern to the liberty which means using the intellect and will and at the same time appreciating such a liberty. This leitmotiv, thus, allows one to live a moral life as an adult. Due to such a notion, liberty is always understood in fidelity to the goodness and truth. For Häring the highest value of goodness and truth is love of God and neighbor, and therefore the leitmotiv of responsibility always means that every time people live out the liberty they are always faithful to the goodness and truth. And with the concept of loving God and neighbor Häring reminds us not to forget two fundamental aspects of solidarity and adoration when we are practicing the leitmotiv.
DAMPAK NEGATIF KAPITALISME GLOBAL BAGI KEHIDUPAN MANUSIA MODERN
This article deals with a social phenomenon, called global capitalism, which has spread out all over the world. As a social phenomenon, global capitalism has both negative and positive impacts on human beings in their everyday life. This article pays more attention to the negative impacts of global capitalism, because the majority of people does not aware of it. One of the negative impacts is that people spend more than they actually need, for instance, they had already a hand phone but they buy a new one, because others have bought it and said that the new is more trendy and comfortable. Another example is language as a means of communication among people, but it is used as an operational language in the context of global capitalism. If we ask someone for helping: “Would you like to take this book for me tomorrow? He’ll reply: “Yes, sure, I would.” This kind of answer will limit those who involve in a conversation. The most negative impact of the ideology of global capitalism is that it creates a generation who are not conscious of their identity as free, autonomous human beings.
The evangelists were never mention the women who followed and served Jesus in his ministry as disciples. They also never specifically told the story of the call of certain women to follow and become His disciples. However, there are a number of women, whether or not mentioned by name, who followed and served Him during his public ministry in Galilee until the end of His life on Calvary. They did not abandon Him at the most critical moments of His life even though they did not do anything to change the situation. By following and serving Him faithfully, they displayed as the ideal model of discipleship.
AKAR SUBORDINASI PADA PEREMPUAN. Salah Satu Bentuk Ketidakadilan Gender
Female subordination is one of gender injustices. This article will unfold the roots of such subordination respectively from anthropological, religious and psychological perspectives. Anthropologically, the subordination of female stems from the history of familial changes in terms of managing personal properties and their inheritance that has a significant impact on the exchange of the sphere of family which is from female-dominated family to the male-dominated family. From this lens, the subordination has roots in the notion of the ultimate concern. There is a change of concern from female deity (goddess) to the male deity (god). Psychologically, the term is related to the mechanism of human sublimation which the fear of man dominates himself in the prehuman time.
SIBOLISASI RELIGIUS DALAM CITRA dan RITUS. SEBUAH TINJAUAN PSIKOLOGI AGAMA
People refer to God and the divine by thinking and imagining him/her/it with the aid of images and also by making them present through rites with the help of deeds and gestures. The images of God contain two different elements, a subjective one that is rather affective and fulfills the wishes of the believers, and an objective one that is cognitive, comes from the religious tradition of the believers and is based on what they have heard about God from other people. Man’s image of God is also related to his self-concept that is not only its foundation but also affects it. Image of God and self-concept continuously strengthen and weaken one another. The result of any research is only an instantaneous photograph, because both God-image and self-concept always participate in the development of the person in question. Ritual behavior takes place according to a fixed patron and does’t change. Its main purpose is communication. A message is given and received in a way that is effective for the organism. The messages are intended to reduce the negative tensions caused by ambiguity and uncertainty. So ritual behavior is a means to handle difficult situations and is necessary for survival. It also strengthens the cohesion of a group. There are both religious and secular rites. Unchangeable as they are, rites have a sacred characteristic, wether the rite is explicitly religious (for instance a pilgrimage) or a secular rite (for example a promotion at a university). Because of the difference and distance between rites end daily life, one of the most important psychological functions of rites is to accompany or to lighten the experience of crises and states of transition, e.g. rites regarding birth and death, initiation, marriage and swearing. Another psychological function of rites is to canalize emotions and impulses.
NOUVELLE THEOLOGIE. SENGKETA TEOLOGIS MENUJU KONSILI VATIKAN II
Nouvelle Théologie has been considering as a movement to reform Catholic theology. The consideration, in one way or another, is still controversial as some of its theologians denied that there was anything “new” in their theology, even denied that they all shared the same ideas. However, as a “group” they were eager to present the richness of their faith to a secularized world in need of Christ in such a way that the legitimate exigencies of modern thought could be satisfied by it. They considered the Modernism that rocked the Church at the beginning of the century had failed to give exigencies of modern thought their proper and balanced expression. Nontheless, the exigencies themselves were legitimate and the neo-Thomism that the Church had promoted against the Modernism fails to meet them. Nouvelle Théologie as a progressive theological movement finally have managed to secure its legacy by means of Vatican II (1962-1965).
ANTARA SOSIALITAS, SAKRALITAS, dan KOMODITAS
Pig has some important and pivotal roles in Balim society that could be found out in every single aspect of their lives. Economically, pig is a symbol of wealth; and having a large amount of it means proving oneself as a man that has ability of managing his own personal properties. From social perspective, pig plays role as a dowry in marriage affair or as an exchanged gift in a certain cultural ceremony in order to fasten up their relationship. Politically, pig plays role as an important medium of maintaining their relationship either between clans, confederations or alliances. Having a large amount of pigs is something prestigious as well for a man to reach up a certain social standing in society. More over, pig is an unchangeable offering in their religious lives. In order to get all aspects of life being interwoven, pig culturally is not merely considered an an ordinary animal but also a sacred one. Until now, above-mentioned roles of pig still exsist; however, as the result of modernism, particularly in terms of mondial economic order that being determined by monetary system, pig is not only something that culturally a sacred animal, but also as an economic capital. The value of pig has been extended: it is not only in the sphere of sociality and sacrality but also in that of modern economic order as an commodity.
Kepemimpinan Bobot dalam Masyarakat Maybrat Modern
This article focuses on the "bobot" leadership model in modern Mybrat society. The themes and key questions are elaborated in a mixed method of direct living experience with the related community and analysis of literature related to rae bobot and melanesian leadership of Marshall Salins. One prominent aspect of Maybrat culture is the bobot leadership system, closely intertwined with the practice of kain timur exchange. It is found that this leadership structure revolves around individuals possessing a unique set of qualities, including wealth, generosity, knowledge, and authority. The characteristics inherent to the bobot leadership system appear to align with what Marshall Sahlins refers to as the "big-man system." To sum up, in this system, prominence is centered around a mature male whose influence is acknowledged both within their community and in inter-community relations. However, a pressing question arises regarding the sustainability and relevance of this leadership system in contemporary Maybrat society. In the face of rapid globalization, modernization, and social changes, can the bobot leadership system endure? What role does this system still play in the dynamics of present-day Maybrat society?
Formasi Calon Imam bagi Gereja Sinodal di Rumah Formasi
The focus of this article is how to form the seminarians in a synodal way. The synodal Church is “the specific modus vivendi et operandi of the Church, the People of God.” Working on this theme, the author analyses related theological literature equipped with living experience as formator. The result is as follows the spirit of the journey together has been a problem in the Church. Clericalism is the real challenge for the Church to journey together. “The whole Church is called to deal with the weight of a culture imbued with clericalism that she inherits from her history, and with those forms of exercising authority on which the different types of abuse (power, economic, conscience, sexual) are grafted” (The Preparatory Documents: No. 6). With this reality, all the People of God need to form ourselves in synodality. “Synodality entails receptivity to change, formation, and on-going learning” (Vademecum: 42). A formation house is a good place for learning and practicing communion, participation and mission. The seminarians learn how to listen, discern, and participate. To sum up, to carry out this special ministry we need a good formator who has been trained properly as a formator. This kind of formator can integrate 4 dimensions of formation for the priesthood. This process will help seminarians to be good pastors in their journey together with the People of God
This article will discuss the juridical controversy in Mi 6:1-8. This theme is in the theological exegesis method, where the text is examined from linguistic, social context and theological angles. In this article it is found that the leaders displayed arbitrary and unjust behaviour, the priests failed in their sacred duties, and the prophets did not convey the truth. Within this context, the reader encounters two significant theological principles: first, human leaders should submit to God's authority, embodying true kingship, and second, the role of human leaders is to guide people towards a closer communion with God. These are the expectations placed upon them. This critique of the prophets is particularly evident in the opening section of chapter 6, where God expresses His grievances, expectations, and impending judgments against His people, the Israelites. To sum up, micah 6:1-8 contains God's moral and religious requirements directed at Israel. The dispute outlined in Micah 6:1-8, a recurring theme in Old Testament prophetic literature, is known as a "rîb." In this passage, Micah conveys God's conditions for reestablishing justice in their relationship with Him. The conclusion of this passage highlights a few essential religious and civil actions necessary for restoring their connection with God. It serves as a reminder to Israel of the genuine religious tradition embodied in the Torah. Through the prophet Micah, God called upon Israel to seek reconciliation and return to their true faith..
Allah sebagai Asal-Usul dan Tujuan Hidup Manusia
The question elaborated in the following article is what it mean to have faith in “God” as the origin and the end of everything? This article is elaborated in transcendental analysis. It means that it requires that the presence of God is a necessary condition. The result of this article is that the question is closely related to a fundamental truth of our existence: to be a person means to be in relation with God and others. Put differently, our communion with God is interwoven with our communion with one another. The dignity of the human person derives from the fact that we are created by God and destined to be with Him forever. Within this frame of reference, we are be able to splendidly distinguish between what actions are humanizing and what actions are dehumanizing for a person, what behaviors contribute to promote the dignity of the human person and what behavior discord with this. This article concludes that Rahner’s concept on the experience of God and of ourselves serves as a guiding inspiration for the following reflection.
This article focus on Nietzsche’s will to power. It is handled in philosophical analysis by delving into his works and some interpretations. It is found that Nietzsche's concept of the "will to power" lacks a clear and definitive definition, resulting in various interpretations. What particularly stand out are its metaphysical and pragmatic implications. Within this context, a crucial aspect emerges: the will to live must possess a tangible substance or content to avoid becoming a hollow and illusory concept. To sum up, embracing the framework of the will to power becomes a continuous struggle to surpass, transcend, and elevate oneself. Moreover, the fundamental essence of the will to power demands the acceptance of life's diverse facets, which are both necessary and inherently interconnected. Additionally, the will to power assumes significance in the realm of personal development amidst the ever-changing landscape of life, offering convenience while simultaneously challenging and negating all that is detrimental, burdensome, or arduous.
DELAPAN RATUS TAHUN PERJUMPAAN SULTAN DAN ST. FRANSISKUS 1219-2019: DASAR DIALOG SEKARANG INI?
Inspired by St. Francis of Asisi, in 2019 Pope Francis made a historical visit to Egypt and United Arab Emirates to mark off the eight hundredth commemoration of the meeting of Saint Francis with the Sultan of Egypt in 1219. This meeting is considered as a model that gives some inspirations for building the Christian Muslim relation today. This meeting, however, was interpreted in ages from various points of view that sometimes were contrast to modern dialogue. The meaning of this meeting has to be understood in light of Franciscan mission and universal fraternity spirit found in first Regula and Testament of St. Francis.
This article reflects on the reality of life of a group of Papuan indigenous people who live in Workwana village, district of Arso, in Keerom regency. Studies on the village of Workwana have shown both empirically and theoritically that people of Workwana’s lives have changed in many aspects. One of the changes that this study pays attention on is how Workwana people deal with coping strategy to develop sustainably their livelihoods. The strategy shows that people of this place have been struggling using their human capitals and being adapted to the changing situations in order to get survived in the middle of turbulent condition of life. How people of Workwana set the strategy to use the opportunities of livelihoods can be found throughout the article before you.
As a Christian, the cross of Christ is everything for his/her moral life. This is because, on the cross, a Christian finds the values and norms of life, of happiness and salvation. He/she finds the true freedom by always choosing to stay in faithfulness to God’s will. For him/her, he/she would never run away even his/her choice demands suffering and sacrifice. On the other hand, by looking at the cross, he knows how he should live the gift of forgiveness in his/her life, which brings him/her to the true happiness. All values and norms or what we call in this paper morality are always present and renewed every time someone celebrates the enchas with all his/her heart
COINCIDENTIA OPPOSITORUM: TAFSIRAN ELIADE ATAS CUSANUS
In his seminal work, de docta ignorantia, Nicholas of Cusa develops his doctrine of God as the coincidentia oppositorum, the idea that in God all oppositions coincide. Commonly, unknown things are judged by their likeness to things that are known, just like a vast distance is measured by a series of known lesser distances. But the problem is that God, which is called by the Cusan as Absolute Maximum and Minimum, is infinite and immeasurable. Maximum means all that there can be and nothing surpasses it. However, if it envelops all possibilities of being within itself, so nothing can be less than it; and therefore it also means Minimum. Both of them, Maximum and Minimum are alternate designations for the Infinite; they coincide. As an assistant professor in philosophy at the University of Bucharest, Eliade has the opportunity to lecture on the thought of Nicholas of Cusa. He acknowledges that the Cusan’s notion of coincidentia oppositorum serves as a formative influence on his own notion of the sacred and the profane even fascinates him till the end of his life. But how appropriate was it to appropriate the Cusan in the way that Eliade did? At this point it suffices, perhaps, to note that Eliade seems to see coincidentia oppositorum as the warrant to obviate history. His contribution, according to his own emphasis, lies with the prehistorical rites, myths and theories. This, of course, was not the emphasis of Nicholas of Cusa.
GEREJA SINODAL DAN PENDIDIKAN DI STFT FAJAR TIMUR
Historically STFT Fajar Timur has evolved in cooperation and immersion within the spirit of synod. It is the spirit of partnership, participation and mission. In its historical dynamic, STFT Fajar Timur has embraced five modes of synod. They are the synod between STFT Fajar and: universal church, the local church, local society, the state and all human beings. However, it seems that historical challenge, eclesicatical change and social progress have shifted the intensity of its synod. Unfortunately, certain element is eventually disappearing. The missing synodal element is the communion with all human beings (female and male, lay people and priest candidate). The question is to what extent, STFT Fajar Timur is able to reorganize its institution to remain capturing the fundamental aspect of synodal life in its academic vibration. Principally, it must firmly stand on five pivotal aspects: the education as a community of dialogue, trust, self-examination, citizen of the global and narrative imagination.
MEMAHAMI KOMITMEN PENDIDIK KATOLIK: KONSEP, MODEL, DAN FAKTOR1
Commitment is a general phenomenon that occurs in all social systems like education and religion-catholic Church. Educators’ commitment refers to a psychological attachment to their school, students, profession, teaching and subject areas. It is widely recognized as a key factor that affects the success of educational goals and the development of students for it is an indicator to understand teacher’s motivation to enter the teaching profession, their desire to teach, their quality of teaching and adaptability, their performance and attitude toward school, students’ attitudes and learning and achievement, teachers’ attendance, teachers’ turnover (burnout). In this context, the commitment of the catholic educator to different subject areas (mission, catholic school identity, students, and the values of Augustinian education) is seen as a call and a ministry through which they practice or witness their faith than just simply a ‘job’ or a ‘profession’. Every catholic educator should be obviously motivated by extrinsic rewards and intrinsic motivation. As an element of intrinsic motivation, faith plays vital role in sustaining catholic educators’ commitment. It is the primary and basic intrinsic motivator that influences their commitment through which they view their teaching ministry in different ways and perspectives.
KESETIAAN TUHAN DANPEMBERONTAKAN ISRAEL DI PADANG GURUN ANALISIS ATAS KITAB ULANGAN 9: 1 – 10: 11
The thing that many people conceiving is the negative perspective on the wilderness. When we hear the word “wilderness”, our mind is immediately caught up in a dry, arid, barren and scary place. No one would choose to live in this almost lifeless place. In Pentateuch particularly in the books of Exodus and Deuteronomy we are told about the wilderness in which the Israelites was chosen by God to wander for a promised land around forty years. It can be imagined that in the severe circumstance of the desert, the Israelites struggled to survive. On certain occasions the Israelites rebelled against God by allowing idolatry in their lives and complaining about the lack of food and drink. The rebellion of the Israelites in the wilderness, on the one hand, expressed their inability to remain faithful to the covenant that had been made with God on Mount Sinai. On the other hand, the same God who brought them out of Egypt remained faithful to His covenant to lead the Israelites to the Promised Land. At some point the wilderness witnessed Israel's rebellion against God, and God’s faithfulness to Israel as His chosen people. The desert also turned to be a school of faith for Israel to purify their faith and to learn how to observe Yahweh.
REFLEKSI TEOLOGIS ATAS MITOS DALAM GERAKAN KARGO DI MELANESIA
Salvation movements in the Melanesian region savvied as ‘cargo cults’, are generally based on myths. These myths are an expressive form of religious experience. Salvation movements, grounding themselves on myths, maintain that the movement basically possesses a religious significance. Since it is fraught with this significance, this article will delve on Christian theology, particularly soteriology concerning the myths in Cargo Cults. The reflection is focused on myths. Is there any substance of the Christian faith in the myths that are asserted in the salvation movements? The epicenter of pondering on it is revelation. Revelation as God's self- communication to humans. God’s communication is universal while humans’ rejoinders are partial due to its spatial-temporal characteristic. The Melanesian community have articulated them through mythical expressions.
VERBUM INTERIUS AQUINAS MEMBACA AGUSTINUS DENGAN ARISTOTELES
Thomas Aquinas, in one or another way, inherits from Augustine of Hippo a philosophical and theological patrimony that has a great impact on the doctrine of the church. The influence of Augustine on Aquinas which is in turn called Aquinas’s Augustinianism is informed by Aristotle’s thought. One of the Augustinian theological heritage that developed by Aquinas is the teaching of the Word that is the second person in the Trinity. Althought full of controversy, Aquinas stands confirmed in using Aristotle’s epistemology as lens for reading Augustine’s teaching; and, in turn, he sets up an insightful theological synthesis. This article is traying to show how far even how good Aquinas works on the concept of word both in theological and philosophical sense.