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All Journal Budapest International Research and Critics Institute-Journal (BIRCI-Journal): Humanities and Social Sciences Jurnal Ilmiah Wahana Pendidikan INTERNATIONAL JOURNAL OF EDUCATION, INFORMATION TECHNOLOGY, AND OTHERS
Blasius Abin
Universitas Klabat
Religion Arts Humanities Computer Science & IT Economics, Econometrics & Finance Education Languange, Linguistic, Communication & Media Social Sciences Other

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Christians Labeled as Kafir in Indonesia: Is it an Apodictic Stance of Muslim? Blasius Abin
Budapest International Research and Critics Institute (BIRCI-Journal): Humanities and Social Sciences Vol 4, No 4 (2021): Budapest International Research and Critics Institute November
Publisher : Budapest International Research and Critics University

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.33258/birci.v4i4.3006

Abstract

This paper addresses the issue of whether the kafir label for Christians in Indonesia is an apodictic stance of Muslims. The kafir label for Christians is grounded on the Al-Maidah 5:73 and Al-Maidah 5:17. These two texts indicate that those who believe in “Allah is the third of the three,” (Al-Maidah 5:73) and “God is the Messiah, son of Maryam” (Al-Maidah 5:17) are considered as “disbelievers” (kafir). This paper investigates the scholarly works of Muslims to answer the question. The following are the conclusions. First, Muslim scholars mostly disagree to affirm that these two texts attest that Christians are kafir. Christians believe in one God (monotheism) and this tenet is not the same as believing in the three Gods (polytheism) as Muslims have ascribed to Christians. Besides, Christians believe that Jesus is God, and this belief has been reiterated by the few texts of the Qur’an. Thus, if the kafir label for Christians is due to their tenet of the Trinity, it contradicts the biblical theology. Second, Muslim expositors ignore the literal context in the exposition of the two texts. The literal context of two texts has affirmed that Jesus is God and the Ruler of this universe. If the ground of the kafir label is due to the Christian tenet that Jesus is God, it devastates the biblical theology and the Qur’an per se. Thus, the kafir label for Christians at this point emerged from the superficial hermeneutic of Al-Maidah 5:73 and Al-Maidah 5:17. In the Indonesian context, the disaffirmation for the kafir label is incorporated by the prohibition of Nahdlatul Ulama, the largest Islam organization, to stigmatize kafir for Christians.
The Meaning of Hebrew Term מַחֲּמַדִּ֑ים (Mohamadim) In Song of Songs 5:16: An Exegetical Study Blasius Abin; Suryanica Aristas Pasuhuk
Budapest International Research and Critics Institute-Journal (BIRCI-Journal) Vol 5, No 3 (2022): Budapest International Research and Critics Institute August
Publisher : Budapest International Research and Critics University

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.33258/birci.v5i3.6809

Abstract

The Hebrew term מַחֲּמַדִּ֑ים (mohamadim) in Song 5:16 phonetically has proximity with the name of Muhammad. On that basis, some Muslim writers and preachers have a conviction that the text contains a predictive prophecy about Muhammad. This study aimed to indicate what exactly the text says and whether the text inherently comprises a prophecy about Muhammad. Through the historical-grammatical method, this study specifically discusses of literal context, semantic, genre, and theology of the mentioned text. The following are the conclusions of the study: First, Song 5:16 is an account of God’s love that explicated by the author through poetic form. This character of God is materialized at the level of a love relationship between the bride and groom. Second, the presupposition that the term mohamadim refers to the prophet Muhammad is flawed. Semantically, the Hebrew term mohamadim comes from the root mahmad, meaning “desirable, sweet.” Conversely, in Arabic, the name Muhammad comes from the root hammd, which means “to praise” or” praiseworthy.” Hence, the Hebrew term mohamadim has no semantic parallel with Muhammad. Third, the author did not mention locus such as Mecca or Medina where Muhammad or Islam emerged. The city of Jerusalem, where God built the temple as the worship center of Israel, is the locus mentioned by the author. Thus, text Song 5:16 and the entire corpus of the Scripture, whether expressed through poetry or narrative depicted God’s love for human beings and vice versa.
Rejecting Cain’s Offering but Accepting Abel’s: Exegetical and Theological Study on Genesis 4:3-5 Blasius Abin
International Journal of Education, Information Technology, and Others Vol 5 No 4 (2022): International Journal of Education, information technology and others
Publisher : Peneliti.net

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.5281/zenodo.7016009

Abstract

Two brothers have two different vocations: ”Abel was a keeper of flocks, but Cain was a tiller of the ground” (Gen. 4:2, NKJV). Each of them naturally presented offerings to the true God from that which they had to offer. The issue is that, God looked with favor on Abel’s minhah but not on Cain’s. Scholars have given their interpretations to investigate the rationale of God’s disapproval of Cain’s offering. Most interpretations have suggested that God’s approval and disapproval are due to the nature of offering. This presupposition is not supported by the literal context of the story. Through literary study, exegetical, and theological investigations of the text, this study conclude that God distinguishes the offering and the motive of the offerer. That is, there is a causal connection between the motive and the offering of human beings. Cain’s motive was explicated through his resentment and annihilation of his brother, Abel. The implication is obvious; the offering stands as a visible representation of the human motive. Hence, the quality of Abel and Cain’s offerings were derived from their motives. This capitalizes the basis of God’s approval and disapproval of the offering. To sum, the rationale of God’s assessment to the offering of Cain and Abel is based on the motive and character of the offerer
Biblical Basis and Historical Antecedence of Tithing in the Christian Church Blasius Abin; Aristas S. Pasuhuk
Jurnal Ilmiah Wahana Pendidikan Vol 9 No 7 (2023): Jurnal Ilmiah Wahana Pendidikan
Publisher : Peneliti.net

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.5281/zenodo.7827084

Abstract

The issue of tithing in the Christian church has become an object of debate at the pragmatic and academic levels. Due to the rejection of this Biblical practice, the ultimate purpose of this article is to investigate Bible references as well as the historical basis of the practice of tithing in the Christian church. The chronology of the discussion is as follows: The first section is to investigate Old Testament texts as theological references and praxis of the tithing. The second section focuses on the discussion of the discontinuity element of the practice in the Christian church. The third section is the conclusion and synthesis. The following is the synthesis and conclusion of the research. First, tithing does not only apply to a certain historical period or is practiced by certain ethnic groups. On the contrary, those who believe in God as a Creator and Saviour inherently recognize that tithing is simply about a relationship with God. Second, tithing is closely related to the worship of God as well as faith in God as the Creator and Redeemer. Hence, the theology of tithe is a product of one's faith and relationship with God. Third, there are differences in the praxis levels of Old Testament and New Testament tithing but do not reduce the basic theological principles of tithing, namely it belongs to God. Thus, there is no reference in the New Testament literature that strengthens the argument on which the tithe has been eradicated in the Christian Church. On the contrary, Jesus ratified the practice of tithing. This was confirmed by the practice of believers in the period of the post-apostolic church.
Co-Authors Aristas S. Pasuhuk Suryanica Aristas Pasuhuk