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<![CDATA[KRITIK JÃœRGEN HABERMAS TERHADAP PERAN DAN FUNGSI AGAMA DALAM MASYARAKAT MODERN ]]>
<![CDATA[Viktorahadi, Bhanu]]>
<![CDATA[ Jurnal THEOLOGIA Vol 28, No 2 (2017): PEMIKIRAN ISLAM ]]>
Publisher : <![CDATA[Fakulta Ushuluddin dan Humaniora Universitas Islam Negeri Walisongo Semarang, Indonesia ]]>
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DOI: 10.21580/teo.2017.28.2.1879
<![CDATA[Abstract: The wrong understanding of role and function of religion will make religion just function as instruments of legitimating those who use it irresponsibly. Therefore, it is important to take a certain paradigm to see and analyze the role and function of religion. That paradigm in its turn will restore religion in its essential role and function as a system of orientation and interpretation of the meaning of human life, as well as its relationship with God and others. The Theory of Religious Criticism and Communicative Practical Theory of Jürgen Habermas offers evaluative, reflective, and corrective critics of the role and function of religion. The fired criticism will, in turn, help religion restore its role and function as a bridge communicative and relational between human and God and the others. At the same time, religion is expected to return to its role and function in contributing to the realization of a receptive society in rational discursive rooms which in turn will enable the process of human emancipation. The further process of human emanÂcipation is the formation of an increasingly strong personal and social identity, rooted in values or virtues derived from religion itself as the bridge that leads people to the real truth.Abstrak: Pemahaman peran dan fungsi agama yang keliru akan menjadikan agama sekadar menjadi alat legitimasi pihak yang memanfaatkannya secara tidak bertanggung jawab. Oleh karena itu, dibutuhkan paradigma untuk melihat sekaligus menganalisis peran dan fungsi agama supaya kembali pada hakikatnya sebagai sistem orientasi dan interpretasi atas hidup manusia pemaknaannya, serta relasinya dengan Tuhan dan sesama. Teori Kritik Agama dan Teori Praksis Komunikatif dari Jürgen Habermas menawarkan peluru-peluru kritik evaluatif, reflektif, dan korektif atas peran dan fungsi agama. Kritik yang ditembakkan tersebut pada gilirannya akan membantu agama mengembalikan peran dan fungsinya sebagai jembatan penghubung antara manusia dengan Tuhan dan sesamanya yang bersifat komunikatif dan relasional. Sekaligus dengan itu, agama diharapkan kembali pada peran dan fungsinya dalam memberi sumbangan atau berkontribusi pada upaya mewujudkan masyarakat yang reseptif pada ruang-ruang diskursif rasional yang pada gilirannya akan memungkinkan proses emansipasi kemanusiaan. Proses selanjutnya dari emansipasi kemanusiaan adalah pembentukan identitas personal dan sosial yang semakin kuat, yang berakar pada nilai-nilai atau keutamaan yang berasal dari agama itu sendiri sebagai jembatan yang mengarahkan manusia kepada kebenaran sejati. ]]>
<![CDATA[Wacana Paulus di Atena (Kis 17:22-31) sebagai Tawaran Model Pertobatan Resiprokal bagi Gereja dan Budaya Setempat ]]>
<![CDATA[Viktorahadi, R.F. Bhanu]]>
<![CDATA[ Jurnal Orientasi Baru VOLUME 20, NOMOR 02, OKTOBER 2011 ]]>
Publisher : <![CDATA[Jurnal Orientasi Baru ]]>
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<![CDATA[Church in Indonesia is still regarded a foreign entity in the midst of the largersociety where it stands. It comes to happen because the church is often consideredof not willing to open herself to create a dialogue with the society. In this case,Paul’s experience in Athen (Acts 17:22-31) could perhaps become inspiration for theChurch in building a sincere dialogue with her circumstance. In his conversationwith the Athenians, Paul succesfully made use of the elements which actuallybelong to the background of his partners as a means for proclaiming Jesus Christ.By doing this, at the same time, he placed the Athenians as his equal partners ofdialogue. Creating a dialogue with others is indeed a long unending process thatreally requires repentances from those who are involved in it.]]>
<![CDATA[The Faith of the Righteous According to Habakkuk 2:4b and Romans 1:17 ]]>
<![CDATA[Viktorahadi, R. F. Bhanu]]>
<![CDATA[ Jurnal Jaffray Vol 19, No 2 (2021): October 2021 ]]>
Publisher : <![CDATA[Sekolah Tinggi Theologia Jaffray ]]>
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DOI: 10.25278/jj.v19i2.579
<![CDATA[Habakkuk’s prophecy that the righteous will live by his belief (Hab. 2:4a) resonates in Paul’s letters, especially the text of Roma ns 1:17. This paper describes the authentic meaning of the term ‘believe’ in Habakkuk’s prophecy. Furthermore, this accurate meaning gets a more specific articulation in Paul’s idea of faith. This paper uses the Historical-Critical method and analyzes the text of Habakkuk 2:4b and the text of Rome 1:17. The correlation between these two texts comes to formulate the faith of the righteous in Christianity, namely credibility, justice, firmness, and faithfulness in carrying out the truth based on love, credibility, justice, firmness, and loyalty to fulfil God’s will.]]>
<![CDATA[Tiga Lapis Makna Puisi ‘Aku Berkaca’ Karya Chairil Anwar ]]>
<![CDATA[Bhanu Viktorahadi]]>
<![CDATA[ FOCUS Vol. 1 No. 1 (2020): Focus ]]>
Publisher : <![CDATA[Parahyangan Catholic University ]]>
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DOI: 10.26593/focus.v1i1.4083
<![CDATA[Interpretation is the art of seeking meaning just as the author originally intend- ed. In the process, the author’s intent becomes the key of which among many towards an interpretation. Each interpretation requires the interpreter to enter the author’s mind and identify with the author, achieve total experience or repeat the global experience of the author and enter the realm of his emotions. Chairil Anwar’s ‘aku Berkaca’ is an interesting text offering a rich depth of meaning to be drawn from. There are at least three layers of meaning contained within the poem, namely the context layer, the sound layer, and the meaning layer. These three layers of meaning usher the reader towards the climax indeed the climax as the author intends is a message and meaning in of itself.]]>
<![CDATA[KRITIK JÜRGEN HABERMAS TERHADAP PERAN DAN FUNGSI AGAMA DALAM MASYARAKAT MODERN ]]>
<![CDATA[Bhanu Viktorahadi]]>
<![CDATA[ Jurnal Theologia Vol 28, No 2 (2017): PEMIKIRAN ISLAM ]]>
Publisher : <![CDATA[Fakultas Ushuluddin dan Humaniora, Universitas Islam Negeri Walisongo Semarang, Indonesia ]]>
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DOI: 10.21580/teo.2017.28.2.1879
<![CDATA[Abstract: The wrong understanding of role and function of religion will make religion just function as instruments of legitimating those who use it irresponsibly. Therefore, it is important to take a certain paradigm to see and analyze the role and function of religion. That paradigm in its turn will restore religion in its essential role and function as a system of orientation and interpretation of the meaning of human life, as well as its relationship with God and others. The Theory of Religious Criticism and Communicative Practical Theory of Jürgen Habermas offers evaluative, reflective, and corrective critics of the role and function of religion. The fired criticism will, in turn, help religion restore its role and function as a bridge communicative and relational between human and God and the others. At the same time, religion is expected to return to its role and function in contributing to the realization of a receptive society in rational discursive rooms which in turn will enable the process of human emancipation. The further process of human emancipation is the formation of an increasingly strong personal and social identity, rooted in values or virtues derived from religion itself as the bridge that leads people to the real truth.Abstrak: Pemahaman peran dan fungsi agama yang keliru akan menjadikan agama sekadar menjadi alat legitimasi pihak yang memanfaatkannya secara tidak bertanggung jawab. Oleh karena itu, dibutuhkan paradigma untuk melihat sekaligus menganalisis peran dan fungsi agama supaya kembali pada hakikatnya sebagai sistem orientasi dan interpretasi atas hidup manusia pemaknaannya, serta relasinya dengan Tuhan dan sesama. Teori Kritik Agama dan Teori Praksis Komunikatif dari Jürgen Habermas menawarkan peluru-peluru kritik evaluatif, reflektif, dan korektif atas peran dan fungsi agama. Kritik yang ditembakkan tersebut pada gilirannya akan membantu agama mengembalikan peran dan fungsinya sebagai jembatan penghubung antara manusia dengan Tuhan dan sesamanya yang bersifat komunikatif dan relasional. Sekaligus dengan itu, agama diharapkan kembali pada peran dan fungsinya dalam memberi sumbangan atau berkontribusi pada upaya mewujudkan masyarakat yang reseptif pada ruang-ruang diskursif rasional yang pada gilirannya akan memungkinkan proses emansipasi kemanusiaan. Proses selanjutnya dari emansipasi kemanusiaan adalah pembentukan identitas personal dan sosial yang semakin kuat, yang berakar pada nilai-nilai atau keutamaan yang berasal dari agama itu sendiri sebagai jembatan yang mengarahkan manusia kepada kebenaran sejati. ]]>
<![CDATA[Perubahan Pola Sakramen Umat Katolik Bandung Pada Era Pandemi Covid-19 ]]>
<![CDATA[R.F. Bhanu Viktorahadi]]>
<![CDATA[ TEMALI : Jurnal Pembangunan Sosial Vol 4, No 1 (2021): TEMALI Vol. 4 No. 1 Tahun 2021 ]]>
Publisher : <![CDATA[Universitas Islam Negeri Sunan Gunung Djati Bandung ]]>
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DOI: 10.15575/jt.v4i1.12310
<![CDATA[During the Covid-19 pandemic, Catholics in Bandung had difficulty understanding the Sacrament as a means and sign of salvation from God. This difficulty arises because people can only follow and celebrate the Sacraments, especially the Eucharist or Mass online. The absence of direct encounter causes reduction and degradation of appreciation of the efficacy or effectiveness of online Masses as a means and a sign of safety. People desperately need a program that can increase their understanding of the Sacrament's efficacy, especially online Mass. For this reason, the Center for Philosophy, Culture and Religious Studies, Faculty of Philosophy, Parahyangan Catholic University (CPCReS FF UNPAR) Bandung, in collaboration with the Theological Science Community (KBI) Faculty of Philosophy UNPAR, held an Extention Course Theology (ECT). The program that uses the dialogue method is followed by Catholics in Bandung online by involving speakers with theological backgrounds from FF UNPAR. The evaluation results show that the material from this course can increase understanding of the efficacy of the sacrament, especially in this Pandemic era.]]>
<![CDATA[PERAN SENTRAL BUNDA MARIA DALAM PROSESI ARAK-ARAKAN PATUNG TUAN MA DI LARANTUKA (SUATU UNGKAPAN KEARIFAN LOKAL DALAM TRADISI RELIGIUS) ]]>
<![CDATA[R.F Bhanu Viktorahadi]]>
<![CDATA[ JURNAL YAQZHAN: Analisis Filsafat, Agama dan Kemanusiaan Vol 6, No 1 (2020) ]]>
Publisher : <![CDATA[IAIN SYEKH NUR JATI ]]>
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DOI: 10.24235/jy.v6i1.6774
<![CDATA[Saint Mary’s figure is so exclusive to the people of Larantuka City which appear in the Semana Santa ritual. In Lera Wulan Tanah Ekan’s Lamaholot ethnic pre-Catholic religious system which views female figures as representations of the universe, it brings forth an allegation that there is a correlation with the cultural dominance of the Virgin Mary figure. This paper analyzes Semana Santa’s, especially Tuan Ma procession phenomenon as the main indicator of Larantuka society’s exclusive appreciation and perception background toward the Virgin Mary and try to seek, Larantuka people as Lamaholot ethnic have a local wisdom called Lewotana covering all the values they embrace and implement, including the value in their religious system. The phenomenon of the cultural system religion of Larantuka society alteration from Lera Wulan Tanah Ekan and Lewotana into Catholic culture only occurs at the level of social behavior and artifacts, the idea of the value of the sacred women figure who is considered as a representation of the universe still exist in the cognitive nature of Larantuka society with the figure of the Virgin Mary as a substitution process media of feminist value along with symbol as ‘place’ meaning to the admiration and respect to woman figure, especially mother.Keyword: Tuan Ma, Semana Santa, Akulturasi, Kearifan Lokal, Feminisme.]]>
<![CDATA[The Authenticity of the Word in the Expression “Yahweh Touching Jeremiah’s Mouth” (Jer 1:4-10) ]]>
<![CDATA[R. F. Bhanu Viktorahadi]]>
<![CDATA[ MELINTAS Vol. 25 No. 2 (2009) ]]>
Publisher : <![CDATA[Faculty of Philosophy, Parahyangan Catholic University, Bandung ]]>
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DOI: 10.26593/mel.v25i2.925.179-205
<![CDATA[The prophetical offices are always started with prophetic call narrative. There are several unique elements in this prophetic call narrative, which can be found in prophetic call moments of the prophets, namely the role of God’s Words, the appearance of God (theophany) in its variety, and the delegation mission task. What is interesting to analyze is the variety of God’s appearances (theophany), since the varieties depend on the context of each prophet and the delegation mission tasks given to them. This article discusses the prophetic call narrative of Jeremiah. At first sight, the calling and delegation moments of Jeremiah resembles Isaiah and Ezekiel’s, especially in God’s hands and the prophet’s mouth activity. Nevertheless, in Jeremiah’s prophetic call narrative, God’s activities have a special meaning related to his context. In Jeremiah’s case, the act of God touching his mouth and putting His words into it is the emphasis of the authenticity of God’s Words that comes out of Jeremiah’s mouth. The authenticity is needed by Jeremiah because he has to face false prophets.]]>
<![CDATA[Murka Allah atas Kebebalan Seksual Manusia dalam Roma 1:18-32 ]]>
<![CDATA[R. F. Bhanu Viktorahadi]]>
<![CDATA[ MELINTAS Vol. 33 No. 3 (2017) ]]>
Publisher : <![CDATA[Faculty of Philosophy, Parahyangan Catholic University, Bandung ]]>
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DOI: 10.26593/mel.v33i3.3075.322-341
<![CDATA[Among the myriad of human behaviours, few may provoke the wrath of God such as that of ‘sexual asininity’ (pathe atimias). An expression literally meaning ‘lust for impurity’ or ‘shameful desire’, this refers to homosexual acts be they feminine or masculine. In his letter to Rome 1:18-32, Paul asserts the gravity of this sin as evoking the ire of God upon their heads, the reasons being not only this sin confronts the natural will of the Creator, but even more so for its inclination in leading human to idolatry. Paul clarifies that homosexuality is not the issue per se, but all acts in whatever form they be, should they violate God’s will are displeasing to God. Paul’s starting point was not that of homosexuality leading up to idolatry. On the contrary, the text quotes Paul as explaining that idolatry is the result of erroneous relationship between human and God mirrored in aberrant sexuality. Human errs due to the bond between human and God is not firm. The logical consequence of God’s wrath is punishment. In other words, human’s transgression brings the wrath of God. God’s wrath is not part of the judgment, but a logical consequence streaming from the ill-relationship between the Creator and the creation. Punishment befalls the humankind because of the deviation of the creation’s nature.]]>
<![CDATA[Kadar Pendidikan Multikultural pada Buku Teks Pelajaran Agama SMA Kurikulum 2013: Tanggapan Agama terhadap Isu Multikulturalitas ]]>
<![CDATA[R. F. Bhanu Viktorahadi]]>
<![CDATA[ MELINTAS Vol. 35 No. 2 (2019) ]]>
Publisher : <![CDATA[Faculty of Philosophy, Parahyangan Catholic University, Bandung ]]>
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DOI: 10.26593/mel.v35i2.4038.122-158
<![CDATA[Renouncing the reality of plurality and multiculturality can provoke religious violence and social conflicts. The emergence of violence might have been one of the consequences of the deteriorating role of education, particularly the religious education, in the society. As part of the national education system in Indonesia, religious education bears on its shoulders the responsibility to propagate the values of plurality and multiculturality. It also disseminates other related values such as inclusiveness and tolerance, which are of paramount significance in building a society characterised by peace, harmony, solidarity, and respect to people of different cultures and religions. It is therefore an important role of Islamic Religious Education and Catholic Religious Education in Indonesia to cultivate ways of thinking that support plurality and multiculturality. This article analyses degrees of integration of plurality and multiculturality understanding in the 2013 curricula of Islamic Religious Education and Catholic Religious Education in high schools. The students’ better understanding of plurality and multiculturality can help them promote the above mentioned values as part of God-given reality in the society.]]>
