Media: Jurnal Filsafat dan Teologi
MEDIA merupakan Jurnal Filsafat dan Teologi yang diterbitkan oleh Lembaga Penelitian dan Pengabdian kepada Masyarakat (LPPM) Sekolah Tinggi Filsafat Seminari Pineleng dengan p-ISSN 2775-0116 (edisi cetak) dan e-ISSN 2746-5276 (edisi online). Frekuensi penerbitan adalah dua kali setahun, yakni pada bulan Februari dan September. Ruang lingkup kajian Jurnal Media adalah penelitian ilmiah dalam bidang Filsafat dan Teologi, termasuk juga kajian interdisipliner dalam rangkah mengembangkan Filsafat dan Teologi yang lebih kontekstual. MEDIA menerima artikel-artikel ilmiah dalam bidang Filsafat, Teologi dan Studi Interdisipliner yang manuskripnya ditulis sesuai dengan ketentuan penulisan Jurnal Media. Artikel dimasukkan paling lambat dua bulan sebelum penerbitan. Artikel yang memenuhi persyaratan akan dibahas oleh reviewer yang ahli dalam bidangnya melalui proses double-blind review.
Articles
47 Documents
<![CDATA[Liturgi dan Keutuhan Ciptaan ]]>
<![CDATA[Stenly Vianny Pondaag]]>
<![CDATA[ Media (Jurnal Filsafat dan Teologi) Vol. 1 No. 1 (2020): September 2020 ]]>
Publisher : <![CDATA[Sekolah Tinggi Filsafat Seminari Pineleng ]]>
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DOI: 10.53396/media.v1i1.3
<![CDATA[The essay deals with the relationship between liturgy und integrity of creation. It aims at providing a liturgical and theological explanation to the question: whether the Christian liturgy can contribute to the global movement regarding the integrity of creation. This study analyses theologically some selected eucharistic prayer texts in which the praise of God the Creator and of his works of creation occur. This study shows us that the theme of creation was an integral part of ancient Christian eucharistic prayers, and it remains the important element of the eucharistic prayers in the new time. The introduction of the theme of creation into the new eucharistic prayers in Roman Missal 1970 was one of the visible fruits of the eucharistic prayer reform after the second Vatican council. On the one hand, it expresses the new awareness of the richness of ancient liturgical tradition. On the other hand, the motif of creation has a close relevance to the hope and concern of our times. It should offer us a theological and liturgical inspiration in developing an ethical awareness and human responsibility toward the integration of creation.]]>
<![CDATA[Belas Kasih Allah dalam Penerimaan Komuni Suci Bagi Orang dengan Retardasi Mental ]]>
<![CDATA[Chosmas Christian Timur]]>
<![CDATA[ Media (Jurnal Filsafat dan Teologi) Vol. 1 No. 1 (2020): September 2020 ]]>
Publisher : <![CDATA[Sekolah Tinggi Filsafat Seminari Pineleng ]]>
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DOI: 10.53396/media.v1i1.4
<![CDATA[People with mental retardation have limitations in intellectual and adaptive functioning. Intellectual functioning refers to general mental capacity such as learning, reasoning, problem solving, and so forth. Therefore, a person with mental retardation has limited understanding of the Body and Blood of Christ. Though it must be owned by the recipient of Holy Communion. This research aims to find pastoral solutions for people with mental retardation in the reception of Holy Communion. They have to obtain the divine grace of Christ through the sacraments if it is possible. This essay proposes a theological and pastoral discussion about this theme.]]>
<![CDATA[Filsafat, Teologi dan Pemajuan Kebudayaan ]]>
<![CDATA[Paul Richard Renwarin]]>
<![CDATA[ Media (Jurnal Filsafat dan Teologi) Vol. 1 No. 1 (2020): September 2020 ]]>
Publisher : <![CDATA[Sekolah Tinggi Filsafat Seminari Pineleng ]]>
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DOI: 10.53396/media.v1i1.5
<![CDATA[This article deals with the kern question, “what can the philosophy and theology contribute to develop the culture, as the Indonesian law number 15 on the year of 2017 challenges?” Answering this question, I look for the conception of culture, the core elaboration of philosophy and theology, and their methods of research. The meeting point of the trio is the human experience; both philosophy and theology concern of the inner and deeper side of human experience, i.e. beliefs, values, and fundamental assumptions of life.]]>
<![CDATA[Gereja Persekutuan Umat Allah ]]>
<![CDATA[Novry Dien]]>
<![CDATA[ Media (Jurnal Filsafat dan Teologi) Vol. 1 No. 1 (2020): September 2020 ]]>
Publisher : <![CDATA[Sekolah Tinggi Filsafat Seminari Pineleng ]]>
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DOI: 10.53396/media.v1i1.6
<![CDATA[This essay deals with the idea of the church as the people of God according to Lumen Gentium, a Second Vatican Council’s document on the Catholic Church. The author tries to explore and understand the historical background of this idea and its development. This idea can be traced in the patristic time when the church was still limited to some small communities in which the leadership of the church was more charismatic. As the Church grew bigger and needed to be organized, the role of the hierarchy was clearly emphasized and enjoyed its almost absolute privilege during the Middle Ages. The Church restored its initial understanding in the Second Vatican Council which opened the windows for active role of the lay persons in the life of the church, working together with the hierarchy to present salvation to the world. This essay also tries to explore some problem regarding this idea which arose in ecclesiological discourse after the Second Vatican Council.]]>
<![CDATA[Menghayati Kehadiran Riil Kristus, Tubuh dan Darah-Nya, dalam Perayaan Ekaristi ]]>
<![CDATA[Bernardus Teguh Raharjo]]>;
<![CDATA[Firalen Vianney Ngantung]]>
<![CDATA[ Media (Jurnal Filsafat dan Teologi) Vol. 1 No. 1 (2020): September 2020 ]]>
Publisher : <![CDATA[Sekolah Tinggi Filsafat Seminari Pineleng ]]>
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DOI: 10.53396/media.v1i1.7
<![CDATA[The essay deals with the theological discussion about the real presence of Christ in the eucharist celebration. According the Roman Catholic understanding, as the presiding priest pronounces the verba Domini (the word of the Lord) during the eucharistic prayer, the bread and wine are consecrated and changed substantially into the Body and Blood of Christ. Christ is present in reality with all His deity and humanity in consecrated bread and wine. In the Catholic dogmatic it is called a transubstantiation. The Church’s faith in the real presence of Jesus is celebrated in Eucharist. This celebration of faith based on the institution of Jesus Christ himself at the Last Supper. In the Eucharist, bread and wine are changed into the Body and Blood of Christ, trough the words of Christ (consecration) and the prayer to the Holy Spirit (epiclesis). Awareness and understanding of the real presence of Christ, God, in the Eucharist build a liturgical sense of the faithful to express the proper liturgical attitude.]]>
<![CDATA[Pergeseran Paradigma Tentang Mesias Dalam Markus 1:40-45 ]]>
<![CDATA[Victor Drajad Setiawan]]>
<![CDATA[ Media (Jurnal Filsafat dan Teologi) Vol. 2 No. 1 (2021): Februari 2021 ]]>
Publisher : <![CDATA[Sekolah Tinggi Filsafat Seminari Pineleng ]]>
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DOI: 10.53396/media.v2i1.9
<![CDATA[The main purpose of this paper is to discuss the way Jesus revealed His messianic identity in Mark 1:40-45. With the narrative analysis method, the author wants to show the shift in the meaning of the text from its historical context to the meaning that can be understood by today's readers. He recognized himself as the Messiah. However, he tried to keep his messianic secret until his resurrection. Jesus had a distinctive way of introducing His messianic identity. He chose not to publish his work or deliver teachings that were often not easy to understand. His resurrection was a turning point for the disciples in understanding His messianic status. When the Jewish Christian community spoke of the incomprehensible work of Jesus, they made their own meaning. They thought that this was Jesus' way of shifting the paradigm of the Messiah in the concept of thought of the Israelites at that time.]]>
<![CDATA[Teologi Inkarnasi dan Gereja Yang Inkarnatoris menurut Hans Urs von Balthasar ]]>
<![CDATA[Anton Dewa]]>
<![CDATA[ Media (Jurnal Filsafat dan Teologi) Vol. 2 No. 1 (2021): Februari 2021 ]]>
Publisher : <![CDATA[Sekolah Tinggi Filsafat Seminari Pineleng ]]>
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DOI: 10.53396/media.v2i1.18
<![CDATA[The uniqueness of Balthasar's theology of incarnation lies in the fact that he bases his arguments of kenosis primarily on the Bible and the theology of patristics. On this basis, he confronts the systematic theological exposition of incarnation with the question of God in modern times. Balthasar represents the centre of his theological principle in the "drama of God". This drama became visible to all men when Christ, Son of God, died for the salvation of the world. That is an act of solidarity and became for Balthasar the central concept of soteriology. Based on the incarnation of Christ, Balthasar calls the church to a living practice of kenosis in her missions.]]>
<![CDATA[Pengaruh Pendidikan Kursus Evangelisasi Pribadi Terhadap Perilaku Mengasihi Dalam Keluarga ]]>
<![CDATA[Benedektus Nugroho Susanto]]>
<![CDATA[ Media (Jurnal Filsafat dan Teologi) Vol. 2 No. 1 (2021): Februari 2021 ]]>
Publisher : <![CDATA[Sekolah Tinggi Filsafat Seminari Pineleng ]]>
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DOI: 10.53396/media.v2i1.19
<![CDATA[The article discusses the finding of the research on the effects of Personal Evangelization Classes. The author attempts to find out the connection of the personal evangelization classes with the effort to develop a loving behavior within the family as a way of testifying or evangelizing. The methods employed in the project are mixed, both qualitative and quantitative. The research shows that attendants’s understanding from the courses inspires them to spread out the word of God to others. One effort of their evangelization is by giving examples through their own daily life. They practice good behaviors in their family life and daily practices in form of loving behaviors within their family. The Christian family may grow and be able to participate in the church and society actively.]]>
<![CDATA[Makna Kerja Menurut Karl Marx: (Sebuah Kajian dari Perspektif Filsafat Manusia) ]]>
<![CDATA[Johanis Hence Raharusun]]>
<![CDATA[ Media (Jurnal Filsafat dan Teologi) Vol. 2 No. 1 (2021): Februari 2021 ]]>
Publisher : <![CDATA[Sekolah Tinggi Filsafat Seminari Pineleng ]]>
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DOI: 10.53396/media.v2i1.20
<![CDATA[The essay deals with the essential meaning of work according to Karl Marx. The purpose of the essay is to offer a new perspective on the meaning of work based on the thinking of Marx. Based on the literature review, it presents Marx's concept of work that becomes his critique to the objective conditions of workers who experienced degradation in their work. In Marx’s opinion, the workers were alienated from themselves, from their work milieu and social environment because of the capitalist system that only seeks profit for the owner’s capital. Marx emphasized that work is an existential human act because it contains rational, universal, and autonomous values. Work is also a differentiating activity between humans and animals. It becomes a human means of changing nature, it should be regarded as a process of human self-realization and as a means of socializing with others]]>
<![CDATA[“Out of Egypt I Called My Son” (Matt 2:15): Mosaic Aspect of Jesus’ Divine Sonship ]]>
<![CDATA[Hermas Asumbi]]>
<![CDATA[ Media (Jurnal Filsafat dan Teologi) Vol. 2 No. 1 (2021): Februari 2021 ]]>
Publisher : <![CDATA[Sekolah Tinggi Filsafat Seminari Pineleng ]]>
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DOI: 10.53396/media.v2i1.22
<![CDATA[“Out of Egypt I called My Son” is a quotation from Hosea. Matthew’s use of it as a ‘direct prophecy’ is considered problematic by some scholars for Hosea wrote it as a merely historical reflection. How should we resolve this problem? Typological approach might be the best way to understand it by which consideration of the events around Jesus’ birth as the fullest expression of divinely intended fulfillments of Old Testament “prophecies” is possible. The evangelist presents double typologies: on one hand, he retrospectively refers to the exodus of Israel and applies it to “new exodus” through Jesus, but on the other hand, he refers to Moses and presents discontinuity and continuity of the divine work of salvation in the person of Jesus. He highlights the Mosaic aspect of Jesus’ divine sonship which underlines further his presentation of Jesus as David’s son (1:1) and his messianic and royal role in the coming of the Kingdom of God (4:17).]]>
