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<![CDATA[Scripture-Mere Text? ]]>
<![CDATA[Gerald Bray]]>
<![CDATA[ VERBUM CHRISTI JURNAL TEOLOGI REFORMED INJILI Vol 1 No 2 (2014): Verbum Christi ]]>
Publisher : <![CDATA[STTRII ]]>
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DOI: 10.51688/vc1.2.2014.art1
<![CDATA[In this article, the writer is responding critically the saying of Benjamin Jowett who assume that the Bible is an ordinary book and should be read as an ordinary book. With historical theological argumentation and dialogue between the tension of sciences, the writer defended that the bible is truly the Word of God and that the Holy Spirit witness within it. Therefore, the Bible cannot be read as an ordinary book.?]]>
<![CDATA[TINJAUAN TERHADAP DOKTRIN KOVENAN KERJA DALAM TEOLOGI REFORMED ]]>
<![CDATA[Ranjawali Matalu]]>
<![CDATA[ VERBUM CHRISTI JURNAL TEOLOGI REFORMED INJILI Vol 1 No 2 (2014): Verbum Christi ]]>
Publisher : <![CDATA[STTRII ]]>
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DOI: 10.51688/vc1.2.2014.art2
<![CDATA[In this article, the writer deals with the origin of covenant of works doctrine which, according to the writer, was started at the Reformation era. The writer believes that this doctrine is originated by Bullinger and Calvin. However, in its development, there are dissenting views within Reformed Theologians on whether the covenant of works doctrine is taught in the scripture. Therefore, the writer then analyzes the arguments given by those who disagree with the doctrine of covenant of works. From the analysis, the writer concludes that their given arguments are not in line with the teaching of the scripture. This conclusion brought us to see the further doctrinal implication that entails when we receive the doctrine of covenant of works. In this article, the writer deals with two doctrinal implications, the transmission of sin and the sinlessness of Christ.]]>
<![CDATA[THE RELATIONSHIP BETWEEN FAITH AND REASON IN JOHANNINE THEOLOGY: A BIBLICAL AFFIRMATION OF PRESUPPOSITIONAL APOLOGETICS ]]>
<![CDATA[Peter Lillback]]>
<![CDATA[ VERBUM CHRISTI JURNAL TEOLOGI REFORMED INJILI Vol 1 No 2 (2014): Verbum Christi ]]>
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DOI: 10.51688/vc1.2.2014.art3
<![CDATA[Through a study from biblical-theological perspective, that is a study of Johannine theology, the writer reconciles a classical controversy between faith and reason. The main question is whether the revelational propositions are discoverable only because God has spoken it or that man may also find those revelational propositions?through a philosophical exploration. Through the study of Johannine theology, the writer affirmed the significance of presuppositional apologetic.?]]>
<![CDATA[THE RELATIONSHIP BETWEEN CHRISTIANITY AND SCIENCE: A BRIEF HISTORICAL STUDY ON DARWINISM AND THE DUTCH NEO-CALVINIST THEOLOGIANS ]]>
<![CDATA[David Tong]]>
<![CDATA[ VERBUM CHRISTI JURNAL TEOLOGI REFORMED INJILI Vol 1 No 2 (2014): Verbum Christi ]]>
Publisher : <![CDATA[STTRII ]]>
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DOI: 10.51688/vc1.2.2014.art4
<![CDATA[The philosopher Ilse N. Bulhof's conclusion that the reception of Darwinism in the Netherlands was easy with opposition coming only from the religious quarters needs to be explained further. The fact is, opposition towards Darwinism came also from the academics and not all religious groups opposed it. The modern liberal accepted Darwinism without much reservation. Two great figures of the Dutch neo-Calvinisme, Abraham Kuyper and Herman Bavinck, accepted evolution as a fact while rejecting Darwinism. Bulfhof's conclusion above should not be understood as a conflict between faith and science. The real conflict is not between faith and science, but between two diametrically opposing worldviews. This is the reason why not all scientists embraced Darwinism. It is interesting to observe that the second generation of the Dutch neo- Calvinsm (Valentine Hepp, for example) resisted all forms of evolution theories. Several possible reasons explaining the discontinuity between these two generations of neo-Calvinism will also be given in this paper.?]]>
<![CDATA[ALLAH DAN SENI MENURUT PEMIKIRAN GEORG WILHELM FRIEDRICH HEGEL DAN JONATHAN EDWARDS ]]>
<![CDATA[Jimmy Pardede]]>
<![CDATA[ VERBUM CHRISTI JURNAL TEOLOGI REFORMED INJILI Vol 1 No 2 (2014): Verbum Christi ]]>
Publisher : <![CDATA[STTRII ]]>
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DOI: 10.51688/vc1.2.2014.art6
<![CDATA[Kenikmatan akan keindahan artistik jarang dianggap kudus dan sakral dalam kebudayaan sekuler kita. Keilahian dan kesalehan dianggap sebatas iman personal; sementara seni sebagai suatu bahasa universal akan kenikmatan manusia. Hegel mencoba untuk menampilkan keilahian, "Allah," dan agama dengan cara yang dapat diterima oleh orang-orang sekular sejamannya dan masyarakat deistik-romantik dengan mensekularkan tiga hal ini. Sekalipun terdapat sisa-sisa dari gambaran klasik kekristenan akan Allah sebagai pencipta dan penopang segala sesuatu, tetapi gambaran sekuler akan Allah ini memiliki banyak permasalahan yang tak dapat dibereskan di banyak tempat, dalam konsep Hegel akan keilahian dan "Allah yang sekuler." Itu sebabnya upayanya untuk membawa "spiritualitas" ke dalam diskusi akan seni dan keindahan harus dikritik dari perspektif dari Teologi Jonathan Edwards mengenai kemuliaan Allah. Dari perspektif kedua raksasa ini, perenungan akan seni, keindahan dan spiritualitas di dalam tren kekristenan yang populer di jaman kita perlu ditelaah.?]]>
<![CDATA[ERRATA ARTIKEL QUANTUM INDETERMINACY ]]>
<![CDATA[Antonius Un]]>
<![CDATA[ VERBUM CHRISTI JURNAL TEOLOGI REFORMED INJILI Vol 1 No 2 (2014): Verbum Christi ]]>
Publisher : <![CDATA[STTRII ]]>
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DOI: 10.51688/vc1.2.2014.err
<![CDATA[ERRATA ARTIKEL QUANTUM INDETERMINACY (Vol 1, No. 1, April 2014)?]]>
<![CDATA[MENGAPA TEOLOGI REFORMED? ]]>
<![CDATA[Stephen Tong]]>
<![CDATA[ VERBUM CHRISTI JURNAL TEOLOGI REFORMED INJILI Vol 1 No 1 (2014): Verbum Christi ]]>
Publisher : <![CDATA[STTRII ]]>
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DOI: 10.51688/vc1.1.2014.art1
<![CDATA[This article assesses several important questions of challenges of Reformed movement and the evaluations toward this movement in the world. These questions would then be answered comprehensively. Christianity is the truth, therefore one embraces Christianity, this is not true in reverse. True Christianity is represented by Reformed Theology. The reason behind this statement is because Reformed Theology represents the Word of God and is faithful to this. Therefore, true movement in history is Reformed movement. The struggle to uphold Reformed Theology through Reformed movement is a warfare or a battle that needs to be done fervently. Reformed movement must also be a fiery movement and a combination to achieve high quality and large quantity.?]]>
<![CDATA["PUBLIC RELIGION" AND THE PANCASILA-BASED STATE OF INDONESIA: A Theological-Ethical Analysis1 ]]>
<![CDATA[Benyamin Intan]]>
<![CDATA[ VERBUM CHRISTI JURNAL TEOLOGI REFORMED INJILI Vol 1 No 1 (2014): Verbum Christi ]]>
Publisher : <![CDATA[STTRII ]]>
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DOI: 10.51688/vc1.1.2014.art2
<![CDATA[Kehadiran agama dalam ruang publik merupakan suatu keniscayaan. Hal itu terkait misi agama-agama untuk menghadirkan perdamaian sebagai kontribusi positifnya. Walau pada dirinya agama itu juga mengandung dua potensi paradoks, yaitu menumbuhkan kekerasan disatu pihak, dan rekonsiliasi dipihak lain, namun revitalisasi agama publik bisa mengikis peranan negatif agama untuk kemudian memaksimalkan peran positif agama-agama itu. Carut marutnya wajah agama publik di Indonesia jelas merupakan suatu anomali, khususnya akibat kekerasan negara terhadap agama. Keputusan founding fathers bahwa Indonesia bukan negara sekular seharusnya membebaskan agama dari belenggu untuk hanya ada pada ruang privatnya, sedang penetapan Indonesia bukan negara agama, mensyaratkan tempat terhormat bagi agama. Karena itu pemerintah tidak hanya berkewajiban menjamin kebebasan beragama, tapi juga mendorong pertumbuhannya, dengan demikian jelaslah hegemoni agama adalah suatu absurditas, dan tidak memiliki akarnya di negeri ini. Sebaliknya agama publik harus dikembangkan untuk menjadi tempat dimana peran publik agama-agama diakui dan dikembangkan.?]]>
<![CDATA[THEOLOGICAL ANTHROPOLOGY IN THE THOUGHT OF JONATHAN EDWARDS ]]>
<![CDATA[Billy Kristanto]]>
<![CDATA[ VERBUM CHRISTI JURNAL TEOLOGI REFORMED INJILI Vol 1 No 1 (2014): Verbum Christi ]]>
Publisher : <![CDATA[STTRII ]]>
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DOI: 10.51688/vc1.1.2014.art3
<![CDATA[Jonathan Edwards adalah salah seorang tokoh penting yang mewakili Puritanisme di Amerika. Artikel ini mengobservasi pemikiran anthropologis Edwards. Beberapa hal yang akan dibahas adalah titik berangkat yang digunakan oleh Edwards dalam berteologi, konsep manusia yang diciptakan dalam gambar-rupa Allah, bagian-bagian dari jiwa manusia, tempat pengetahuan dalam kehidupan Kristen dan relasinya dengan afeksi agamawi, relasi antara konsep imago dei dan bagian-bagian jiwa, dan akhirnya pemikiran tentang kebahagiaan dalam hidup manusia dalam kaitannya dengan visi akan kemuliaan Allah. Studi ini menunjukkan bahwa Edwards telah memberikan kontribusi yang signifikan dalam keaneka-ragaman pemikiran anthropologis dalam tradisi teologi reformatoris.?]]>
<![CDATA[DOXOLOGI, TRADISI REFORMED DAN MIMBAR: KONSEP ALLAH TRITUNGGAL DALAM PEMIKIRAN JONATHAN EDWARDS SEBAGAI BAGIAN DARI TRADISI PELAYANAN MIMBAR REFORMED ]]>
<![CDATA[Jimmy Pardede]]>
<![CDATA[ VERBUM CHRISTI JURNAL TEOLOGI REFORMED INJILI Vol 1 No 1 (2014): Verbum Christi ]]>
Publisher : <![CDATA[STTRII ]]>
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DOI: 10.51688/vc1.1.2014.art4
<![CDATA[Jonathan Edwards' brilliant conception that combines disposition and being, and God's absolute being with dynamicity, has challenged the most commonly accepted classical greek dualism between being and becoming, and absolute and dynamicity. This conception was found in his Trinitarian view of creation. God's disposition to repeat His eternal glory was seen as one of the unique characteristic in Edwards' treatment on both his doctrine of the Trinity, and also his doctrine of creation. But this unique combination on disposition and being is also perfectly applicable in seeing the nature of preaching, repentance, and the spirituality of a true Christian.?]]>
