Lux et Sal
Lux et Sal berarti terang dan garam. Metafora terang dan garam digunakan oleh Yesus untuk menggambarkan tugas dan perutusan para murid-Nya (bdk. Mat 5:13-16). Para murid yang telah menerima terang firman Allah dipanggil untuk memancarkannya kepada lingkungan sekitarnya. Dan sebagaimana garam “membantu” makanan menjadi lezat, demikianlah para murid Yesus senantiasa membantu orang lain. Jurnal Lux et Sal merupakan salah satu upaya Institutum Theologicum Ioannis Mariae Vianney Surabayanum untuk memenuhi panggilan sebagai terang dan garam dunia itu. Mereka yang “melihat terang” dan “menerima garam” berkat penelitian dalam bidang teologi, seperti teologi sumber, teologi sistematis, dan teologi praktis, mencoba membagikan terang itu dalam rupa refleksi teologis dalam jurnal ini.
Articles
41 Documents
<![CDATA[Kerasulan Kitab Suci: Sebuah Studi Kasus dan Dokumen Dei Verbum ]]>
<![CDATA[Anggoro, Antonius Puri]]>
<![CDATA[ Lux et Sal Vol 1 No 2 (2020): PANGGILAN GEREJA ]]>
Publisher : <![CDATA[Institutum Theologicum Ioannis Mariae Vianney Surabayanum ]]>
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DOI: 10.57079/lux.v1i2.19
<![CDATA[Dei Verbum is a document from the Second Vatican Council which presents a fundamental understanding of the Scripture in the Church. Regarding its principal position as the source of Christian's faith, the magisterium urges the significance of proclaiming Scripture through homilies, catechesis, and, fellowship. Nowadays, Christians increasingly encourage to involve in this ministry. Nevertheless, there is a huge gap in understanding and awareness of the meaning and role of the Scripture, between clerics and laities. This condition shows how in the Church, especially in Indonesia, theology is still a limited domain of scholars and clergies. Driven by the spirit of communion promoted by the Second Vatican Council and the call from Dei Verbum to bring Scripture to life in the lives of all Christians, this paper presents a simple study of the problems facing Christians regarding their understanding of the Scriptures and the recommendations inspired by this document to address these issues.]]>
<![CDATA[Pneumatologi Persatuan Jiwa dengan Kristus: Kajian Buku Gregorius Nissa Homili tentang Kidung Agung ]]>
<![CDATA[LAKSITO, PETRUS CANISIUS EDI]]>
<![CDATA[ Lux et Sal Vol 2 No 1 (2021): HIDUP DALAM KRISTUS ]]>
Publisher : <![CDATA[Institutum Theologicum Ioannis Mariae Vianney Surabayanum ]]>
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DOI: 10.57079/lux.v2i1.39
<![CDATA[Homilies on the Song of Songs, a christocentric work by St. Gregory of Nyssa, is very special for its richness seen from the perspective of the Christian doctrine in spirituality. Treating the christian soul as the bride and Christ as the Bridegroom, it reveals the way for the soul to arrive in the spousal union with God. While this book is very christocentric, this study wants to investigate its pneumatological elements. It is supposed that a spiritual union with Christ should be a trinitarian one and, thus, pneumatological one, as well. Such a supposition is affirmed by the fact that the writer of this hermeneutical work on the sapiential literature is a leading Father in the affirmation of the doctrine of the Trinity in the Patristic Era.]]>
<![CDATA[Relasi Bapa dan Putra sebagai Model Relasi Kita dengan Kristus: Suatu Komentar atas Tujuh Tesis Ratzinger tentang Doa Yesus ]]>
<![CDATA[WICAKSONO, AGUNG]]>
<![CDATA[ Lux et Sal Vol 2 No 1 (2021): HIDUP DALAM KRISTUS ]]>
Publisher : <![CDATA[Institutum Theologicum Ioannis Mariae Vianney Surabayanum ]]>
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DOI: 10.57079/lux.v2i1.41
<![CDATA[Within Christianity the purpose of spiritual life lies in the glory of God and the sanctification of mankind. It all boils down to a deep union between God and man. The path taken to achieve this is prayer, because, in and through prayer, man becomes honest with himself. No pretense there. Prayer involves one's entire being. In this paper, Jesus' prayer is chosen as a basis and model in establishing oneness with God. The author will set out and comment on Joseph Ratzinger's thoughts on the Jesus prayer in seven basic theses.]]>
<![CDATA[Bersatu dengan Yesus Kristus dalam Dunia yang Tersekularisasi: Otentisitas sebagai Sikap Moral dan Spiritual dalam Pemikiran Charles Taylor ]]>
<![CDATA[WIDYATMOKO, FX SATRYO]]>
<![CDATA[ Lux et Sal Vol 2 No 1 (2021): HIDUP DALAM KRISTUS ]]>
Publisher : <![CDATA[Institutum Theologicum Ioannis Mariae Vianney Surabayanum ]]>
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DOI: 10.57079/lux.v2i1.42
<![CDATA[Charles Taylor observes that “secularization” has two different meanings: the loss of religious belief and practice and the withdrawal of religion from the public sphere. Distinguishing the two meanings of secularization helps to reveal the cultural pattern, which Taylor calls the ethic of authenticity. For these two meanings, Taylor offers a third phenomenon, that it is easier to understand a developing andinstitutionalized world by thinking about the Transcendent, accepting the Transcendent, and talking about the Transcendent. Taylor also makes a distinction between two important phases in Western history that mark how God is present in the public sphere: a hierarchical indirect-access society and a direct-access horizontal society, and points out that this shift in societal patterns has increasingly exposed the thirst to cope with life (hunger to go beyond life) as part of human identity. This human identity is embodied in an external medium, closely related to the Transcendent.]]>
<![CDATA[Hidup Adalah Kristus, Mati Adalah Keuntungan ]]>
<![CDATA[PRAYIDNO, ISWADI]]>
<![CDATA[ Lux et Sal Vol 2 No 1 (2021): HIDUP DALAM KRISTUS ]]>
Publisher : <![CDATA[Institutum Theologicum Ioannis Mariae Vianney Surabayanum ]]>
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DOI: 10.57079/lux.v2i1.51
<![CDATA[Paul’s mission of proclaiming the Gospel of Christ led to the establishment of branches of the Church in areas far removed from Jerusalem. Despite facing many difficulties, including being arrested, Paul persisted in his mission with faith in Jesus Christ and tireless effort. His radical change from being a persecutor of Christ's to being a herald of Christ was astounding. One may wonder what the impetus of his joy was. The key event was the appearance of the resurrected Christ on the road to Damascus. This happening has changed him from the outside and convinced him of who Jesus Christ really was. Thanks to that incident he had a new outlook on his life as well. Christ became everything. Therefore, while in prison and awaiting the outcome of the trial, to the Philippians, he said firmly that for him to live is Christ and to die is gain.]]>
<![CDATA[Communion for Mission ]]>
<![CDATA[ADIREDJO, ADRIAN]]>
<![CDATA[ Lux et Sal Vol 2 No 1 (2021): HIDUP DALAM KRISTUS ]]>
Publisher : <![CDATA[Institutum Theologicum Ioannis Mariae Vianney Surabayanum ]]>
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DOI: 10.57079/lux.v2i1.52
<![CDATA[Gereja di Asia telah memilih motto :“persekutuan untuk misi.” Motto ini sangat tepat untuk dihidupi untuk membangun Gereja yang berwajah Asia. Keduanya, persekutan dan misi, saling berkaitan. Persekutuan dengan Allah membawa serta tanggung jawab untuk membangun persekutuan dengan sesama manusia. Persekutuan sejati ini menuntun pada tugas perutusan Gereja, bukan untuk memperluas pengaruh Gereja sebagai lembaga, melainkan untuk menghadirkan diri sebagai sakramen universal keselamatan. Demikianlah misi dalam realitas terdalamnya adalah kesempatan untuk berbagi dalam kehidupan Trinitas yang selalu mencari kesatuan dengan manusia. Hanya dari persekutuanlah Gereja dapat dengan yakin melanjutkan perjalanannya, memikul tanggung jawab yang dipercayakan kepadanya untuk mewartakan kabar baik Kristus.]]>
<![CDATA[Allah Membangkitkan Dia: Doa Kepercayaan Mazmur 16 Sebagai Nubuat Kebangkitan Yesus ]]>
<![CDATA[Anggoro, Antonius Puri]]>
<![CDATA[ Lux et Sal Vol 2 No 2 (2021): AKU PERCAYA AKAN YESUS KRISTUS ]]>
Publisher : <![CDATA[Institutum Theologicum Ioannis Mariae Vianney Surabayanum ]]>
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DOI: 10.57079/lux.v2i2.57
<![CDATA[The Church learned to believe in God the Father from Jesus. Jesus taught us how to trust the Father in His prayers. Psalm 16 is a prayer of confidence that New Testament writers attribute to Jesus. Jesus, in all his humanity, prayed this psalm with such confidence that he would be able to carry out His Father's will to give Himself as a ransom for many. He died on the cross and went into the grave. Nevertheless, this belief and obedience of Jesus bear the fruit of life. He was raised by the Father and glorified at His right hand. This is conveyed in the teaching of faith by Peter (Acts 2:25-28) and Paul (Acts 13:35). In this formulation, the Church is invited to enter into Jesus' trust in God the Father so that she can share in His resurrection and glory.]]>
<![CDATA[Keperdanaan Allah Bapa Dalam Wacana Teologi Kontemporer ]]>
<![CDATA[Laksito, Petrus Canisius Edi]]>
<![CDATA[ Lux et Sal Vol 2 No 2 (2021): AKU PERCAYA AKAN YESUS KRISTUS ]]>
Publisher : <![CDATA[Institutum Theologicum Ioannis Mariae Vianney Surabayanum ]]>
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DOI: 10.57079/lux.v2i2.58
<![CDATA[This article is aimed to discuss the rejection of the primacy of the Father in the doctrinal structure of the Trinity emerging in contemporary theology and tries to defend the necessity of a balanced reflection regarding the unity and the plurality of the above doctrine. The teaching of the Fathers of the Church, particularly formulated in the Nicene-Constantinopolitan Creed and held in the Latin Tradition regarding the primacy of the Father as well as the origin of the Son (“begotten, not made; consubstantial with the Father”) and of the Holy Spirit (“who proceeds from the Father and the Son”), as depositum fidei needs to be well conserved. Precisely expressing more maturely and more completely, the mystery of God revealed through the message of Jesus Christ and reflected by the Church following the teaching of the Apostles, this profession of faith is still an expression of authentic faith in God of Jesus Christ.]]>
<![CDATA[Ketaatan Kepada Bapa Sebagai Dasar Kebebasan Moral Kristiani ]]>
<![CDATA[Suwito, Benny]]>
<![CDATA[ Lux et Sal Vol 2 No 2 (2021): AKU PERCAYA AKAN YESUS KRISTUS ]]>
Publisher : <![CDATA[Institutum Theologicum Ioannis Mariae Vianney Surabayanum ]]>
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DOI: 10.57079/lux.v2i2.61
<![CDATA[It is quite often that obedience is misunderstood in moral life. Most people, including Catholics, argue that someone who inclines to obedience is not free. Morevover, some Catholics do not agree that they must obey to the Magisterium because it is frequently seen as human institution. Because of that, this paper wants to scrutinize that obedience is not contrary to human freedom. It clarifies that obedience to God is an obedience to the Magisterium, the teaching of the Church. And it wants demonstrate the truth of the role of the Holy Spirit which guarantees all Christians who obey to God are having moral freedom.]]>
<![CDATA[Bonum Coniugum Dalam Perkawinan ]]>
<![CDATA[Joko, Antonius Padua Dwi]]>
<![CDATA[ Lux et Sal Vol 2 No 2 (2021): AKU PERCAYA AKAN YESUS KRISTUS ]]>
Publisher : <![CDATA[Institutum Theologicum Ioannis Mariae Vianney Surabayanum ]]>
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DOI: 10.57079/lux.v2i2.62
<![CDATA[The Catholic Church sees marriage as a living fellowship and an intimate love between a husband and a wife which is held by God and confirmed through His laws. As a consequence, a marriage institution is always a realization of God’s will that is concretely arranged by the ecclesiastical law. This point is confirmed by the Vatican Council II in Gaudium et Spes Constitution art. 48. From this point, the Code of Canon Law 1983, Cann. 1055 defines marriage as an agreement (feodus, consensus, covenant) between a man and a woman in order to establish a partnership of their whole life (totius vitae consortium). This view is different from the view of the Code of Canon Law 1917, Cann. 1012 which defines marriage as a contractus (a contract). Keeping in mind that marriage is a consensus, bonum coniugum (the good of the spouses) occupies an important, special, and equal place with the child’s birth and education. Husband or wife is a certain bonum and value which is cannot be used only as an object or instrument. In conclusion, the Vatican Council II and the Code of Canon Law 1983 immensely highlighted the personalistic and relational aspects of a marriage institution.]]>
