Lumen Veritatis: Jurnal Filsafat dan Teologi
Lumen Veritatis adalah jurnal ilmiah bagi para spesialis filsafat, teologi dan ilmu-ilmu lain yang terkait dan bertujuan menyebarkan pandangan, pemikiran, analisis dan refleksi kritis bagi terciptanya budaya masyarakat yang menjunjung tinggi nilai-nilai kebenaran. Lumen Veritatis terbit dua kali setahun , pada bulan April dan Oktober.
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<![CDATA[MENDALAMI GELAR-GELAR SANTA PERAWAN MARIA BUNDA ALLAH DALAM PENGAKUAN DAN AJARAN FRANSISKUS ]]>
<![CDATA[Philipus Benitius Metom]]>
<![CDATA[ Lumen Veritatis: Jurnal Filsafat dan Teologi Vol 11 No 1 (2020): LUMEN VERITATIS : Jurnal Filsafat dan Teologi | Mei 2020 ~ Oktober 2020 ]]>
Publisher : <![CDATA[Program Studi Filsafat Agama Universitas Katolik Widya Mandira Kupang ]]>
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DOI: 10.30822/lumenveritatis.v11i1.697
<![CDATA[There is a line of titles of Saint Mary mentioned by Pope Francis in his published encyclicals and apostolic exortations. However, we summarize them into seven new titles, namely, Saint Mary is the daughter of Zion, mother, queen, woman, star, bride, and the spring of happiness for the little people. We consider that the number seven title has opened the minds of the faithful about the joy of believing in the Triune God who saves the world and the significant role of Saint Mary in the success of this exalted work. The recognition of the seven new titles aims to support the understanding of the faith of the Catholic faithful in the Blessed Mary as Mother of God and Virgin. Apart from that, another goal is that the quality of the Church's faith in the virginity of Saint Mary and her mother of God will be strengthened. What kind of quality do you want to affirm? What he wants to affirm is the quality of the Church's faith which is rooted in the past of the Old Testament, which is flourishing and expanding in the present, and which will bear fruit to await eternal happiness in the future (eschatological). Thus, the seven new titles of Saint Mary can reveal the faith of the Church to live at all times.]]>
<![CDATA[IMAJI BIBLIKAL SEBAGAI PENGHAYATAN IMAN PERSONAL DALAM PUISI-PUISI MARIO F. LAWI DAN RELEVANSINYA BAGI PEWARTAAN MELALUI KARYA SASTRA ]]>
<![CDATA[Giovanni A. L. Arum]]>
<![CDATA[ Lumen Veritatis: Jurnal Filsafat dan Teologi Vol 11 No 1 (2020): LUMEN VERITATIS : Jurnal Filsafat dan Teologi | Mei 2020 ~ Oktober 2020 ]]>
Publisher : <![CDATA[Program Studi Filsafat Agama Universitas Katolik Widya Mandira Kupang ]]>
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DOI: 10.30822/lumenveritatis.v11i1.702
<![CDATA[Mario F. Lawi is one of the most popular young poet in the Indonesian Literary. He is well-known as the “biblical poet” who constantly explores biblical theme in a large number of his poems. This research elaborates biblical imagination as a form of a personal living faith and finds its relevance to the kerygmatic-preaching by the literature. This analysis uses the combination of three theories, i.e: the theory of intertextual semiotics by Michael Riffaterre from literature perspective, the theory of theological aesthetics by Hans Urs von Balhtasar from theology perspective and the concept of the kerygmatic-preaching from “The Letter of His Holiness Pope John Paul II to the Artists” by kergygmatic-preaching perspective. The result of this qualitative research i.e: 1) All of the biblical imagination in Mario’s poems have their references or allusions from the Bible text as their hipogram, 2) By theological aesthetics perspective, biblical imagination which is used by Mario in his biblical poems could be considered as a personal living faith, 3) The biblical imagination in Mario’s poems gives an altenative relevance to the kerygmatic-preaching ad intra (to the Christian readers) and ad exrtra (to the non-christian readers).]]>
<![CDATA[RELEVANSI TRINITAS BAGI HIDUP MANUSIA MENURUT KARL RAHNER ]]>
<![CDATA[Herman Punda Panda]]>
<![CDATA[ Lumen Veritatis: Jurnal Filsafat dan Teologi Vol 11 No 1 (2020): LUMEN VERITATIS : Jurnal Filsafat dan Teologi | Mei 2020 ~ Oktober 2020 ]]>
Publisher : <![CDATA[Program Studi Filsafat Agama Universitas Katolik Widya Mandira Kupang ]]>
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DOI: 10.30822/lumenveritatis.v11i1.703
<![CDATA[Karl Rahner made a major contribution to the trinitarian theology in this post-modern era. He has attempted to reconcile the classical doctrine of the Trinity with contemporary thought. Rahner spoke about the topic of the oneness and triadity of God. Regarding the oneness of God, Rahner did not speak about the one ousia / divine essence, but rather the unity or perichoresis of the three divine persons. What is called God here, is not the essence of divinity but the Father who is the source of the Son and the Holy Spirit. Furthermore, Rahner emphasizes the identification and relationship between the immanent Trinity and the economic Trinity which according to him is the important point in the theology of the Trinity. Consequently, the only starting point for developing a theology of the Trinity is the history of our experience with God, in which God reveals Himself in two ways, namely through the Word and the Spirit. This article presents Karl Rahner's thoughts on the Trinity and its relevance to human life. First of all, the author describes about the place of Trinitarian theology in the general framework of Rahner's anthropological theology. Next, it discussed his thoughts on the Trinity itself and at the end, the relevance of the Trinity to human life. This relevance becomes evident in Rahner's thought about the communication of God to man in the form of His Word and Spirit.]]>
<![CDATA[HUMAN RIGHTS AND THEIR CONTEXTUALIZATION: AFRICAN CHARTER ON HUMAN AND PEOPLE RIGHT OF 1981 ]]>
<![CDATA[Calestino Victor Mussomar]]>
<![CDATA[ Lumen Veritatis: Jurnal Filsafat dan Teologi Vol 11 No 1 (2020): LUMEN VERITATIS : Jurnal Filsafat dan Teologi | Mei 2020 ~ Oktober 2020 ]]>
Publisher : <![CDATA[Program Studi Filsafat Agama Universitas Katolik Widya Mandira Kupang ]]>
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DOI: 10.30822/lumenveritatis.v11i1.704
<![CDATA[The aim of this article is to propose a theoretical reflection of the urgent contextualization of Human Rights in African countries. As we know, Human Rights are transversal, that every people are a consequence of historical, social and political contexts. This article tries to defend that it is possible to avoid Western imperialism in the name of Human Rights with its form of universalism. For Africa, the context of Ubuntu is a good alternative.]]>
<![CDATA[KOPERASI MEMBANGUN KARAKTER BANGSA (Sebuah Kajian Filosofis) ]]>
<![CDATA[Norbertus Jegalus]]>
<![CDATA[ Lumen Veritatis: Jurnal Filsafat dan Teologi Vol 11 No 1 (2020): LUMEN VERITATIS : Jurnal Filsafat dan Teologi | Mei 2020 ~ Oktober 2020 ]]>
Publisher : <![CDATA[Program Studi Filsafat Agama Universitas Katolik Widya Mandira Kupang ]]>
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DOI: 10.30822/lumenveritatis.v11i1.707
<![CDATA[Two political economy thoughts that dominated the 19th and 20th centuries are liberalism and socialism. These two great ideologies originate from a philosophy that emphasizes individuality (liberalism) and another philosophy that emphasizes collectivity (socialism). These two ideologies face each other and have produced a world socio-economic order for approximately two centuries, where the influence we still experience today in Indonesia and that is what appears in the constitution of the Republic of Indonesia. Starting from the socio-economic order stated in the constitution, in the following we can review three fundamental political characteristics of the nation, namely the ideology of the nation state, the Pancasila State, and the unitary state. The existence of these three political entities - if we really examine the constitutional normative message about the national economy and social welfare - can only be guaranteed by cooperatives. Cooperatives as the pillars of the national economy can shape and guarantee the three Indonesian political characteristics.]]>
<![CDATA[PENGETAHUAN AKAN ALLAH: ANTARA IMPOSSIBILITAS DAN SURPASSIBILITAS ]]>
<![CDATA[Oktovianus Naif]]>
<![CDATA[ Lumen Veritatis: Jurnal Filsafat dan Teologi Vol 11 No 1 (2020): LUMEN VERITATIS : Jurnal Filsafat dan Teologi | Mei 2020 ~ Oktober 2020 ]]>
Publisher : <![CDATA[Program Studi Filsafat Agama Universitas Katolik Widya Mandira Kupang ]]>
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DOI: 10.30822/lumenveritatis.v11i1.708
<![CDATA[Man and woman are created in God’s image so they have desire to know their Creator and they also need God in their lives which causes the desire to know Him. The desire in question, then, is a desire to understand God. For the desire is prior to knowing and it is compatible with not knowing. It is true if we say that man’s unrestricted desire to know is mated to a limited capacity to attain knowledge about Him.For its finiteness human capabilitycould not get hold of a complete knowledge of God.In knowing God and aknowledging Him as Being of beings, human beings must be aware of his ignorance that is “the only true wisdom is in knowing I know nothing.” God, therefore, takes the first step to contact with human beings, then He reveals Himself, He gives Himself to be known and He makes Himself known by human beings. This is a self-manifestation of Someone to someone. Revelation is due to the intiative of God that is God reveals Himself, when He wills, to whom He wills and because He wills. God’s revelation illuminates the intellectual capabilityof humans so that human beings are able to know Him and aknowledge Him and talk about Him as Being of beings. Knowledge of God is called theology. Ultimately, theology is about God in Himself. Thus, theology is the peak of knowledge and the fullness of gnosis since it was brought about under the guidance of the Spirit.So, we could say, God makes knowledge possible for human beings and God is really the Possibler of knowledge and aknowledge of Himself.]]>
<![CDATA[KORONA DAN IMAN AKAN ALLAH (Telaah Filsafat Ketuhanan, Sebuah Teodise ) ]]>
<![CDATA[Albinus Lonek]]>
<![CDATA[ Lumen Veritatis: Jurnal Filsafat dan Teologi Vol 11 No 2 (2021): LUMEN VERITATIS : Jurnal Filsafat dan Teologi | November 2020 ~ April 2021 ]]>
Publisher : <![CDATA[Program Studi Filsafat Agama Universitas Katolik Widya Mandira Kupang ]]>
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<![CDATA[Covid19, is a fact that deeply disturbs so many people. The anxiety of the Covid 19 is not because it attacks the human respiratory system and destroys our immune system, but it kills everyone (humans). Even to put it plainly, the corona is something that is above humans. The fact is clear, until now, he is still a boomerang for humans. Corona that is so fierce makes so many perceptions scattered among the public. Some project the corona with a postmodern "god". Some even say that the corona is a direct result of human sin. Or a form of punishment from God for humans. Are corona and God equalized or differentiated?]]>
<![CDATA[SILENTIUM DAN PATHOS ALLAH DI HADAPAN PENDERITAAN MANUSIA (Perspektif Teologis Jurgen Moltmann) ]]>
<![CDATA[Johanes Jeramu]]>
<![CDATA[ Lumen Veritatis: Jurnal Filsafat dan Teologi Vol 11 No 2 (2021): LUMEN VERITATIS : Jurnal Filsafat dan Teologi | November 2020 ~ April 2021 ]]>
Publisher : <![CDATA[Program Studi Filsafat Agama Universitas Katolik Widya Mandira Kupang ]]>
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<![CDATA[The Covid-19 creates global fear, anxiety and suffering for all humanity today. This global pandemic has become a killer monster that has claimed the lives of many people. In the midst of this tragic situation, the man asks question and doubt about the God's omnipotence and goodness. How could God allow that to happen? If God is all-kind, why is He still silence and apathetic in front of the suffering of the mankind? Where is God when millions of people have died cause of the corona virus? If God is omnipotent, why is He unable to save humanity from this global pandemic? Jurgen Moltmann is a modern theologian who has a brilliant theological view on how to interpret suffering from the perspective of Christian faith. One of his well-known thoughts is the Theology of Hope. Moltmann emphasized that God promise to do something for the future is more important than what he has done in the past. The suffering of the present can only be understood and transformed with a Hope for the future. Only in the perspective of eschatological hope that we can find the meaning and value behind the reality of suffering today.]]>
<![CDATA[SELAINNYA PEMAHAMAN ATAU YANG MELAMPAUI KEYAKINAN: AYUB DAN EKSES PENDERITAAN ]]>
<![CDATA[Yasintus T. Runesi]]>
<![CDATA[ Lumen Veritatis: Jurnal Filsafat dan Teologi Vol 11 No 2 (2021): LUMEN VERITATIS : Jurnal Filsafat dan Teologi | November 2020 ~ April 2021 ]]>
Publisher : <![CDATA[Program Studi Filsafat Agama Universitas Katolik Widya Mandira Kupang ]]>
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<![CDATA[In biblical wisdom-literature, there is one fundamental point which states that fear of the Lord, that is wisdom; and eschewed evil is understanding. Someone who follows and practiced these instructions will be blessed by God. This view assumes a relationship between divine law and suffering. However, Job’s suffering in the Book of Job is a kind of counternarrative against this dominant worldview, that suffering is divine judgment on sinful human behavior. According to this understanding, I will explain in this article that Job’s suffering is a story of purification and the ladder of human soul. The cycles of speeches between Job and his friends shows to us that suffering always excessive to the eyes of mind, suffering always exceeds the human ability to understand it completely through our conceptual categories. If we receive suffering with appropriate inner disposition, it is capable of elevating human soul beyond this worldly reality.]]>
<![CDATA[LOUIS ALTHUSSER: MARXIS STRUKTURAL ]]>
<![CDATA[Oktovianus Kosat]]>
<![CDATA[ Lumen Veritatis: Jurnal Filsafat dan Teologi Vol 11 No 2 (2021): LUMEN VERITATIS : Jurnal Filsafat dan Teologi | November 2020 ~ April 2021 ]]>
Publisher : <![CDATA[Program Studi Filsafat Agama Universitas Katolik Widya Mandira Kupang ]]>
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<![CDATA[Louis Althusser has been called a structuralist or precisely as a structural marxist. Althusser himself does reject the name structuralist, but in some terms he uses, such as structure, structural, anti-humanism, anti-historisism, makes himself close to the structuralistic terminology. The emphasis it should have on his thinking of theoretical humanism was the attempt to avoid any misconception that he was opposing humanism, emphasizing human dignity and human rights. Though he merely rejected the stand that made man the center of history and the center of reality. For Althusser, this establishment was a humanism to the theory of Marx and Lenin, of history.]]>
