Seri Mitra (Refleksi Ilmiah Pastoral)
Jurnal SERI MITRA didedikasikan untuk menerbitkan artikel-artikel ilmiah berkualitas bagi siapa saja, namun secara khusus bagi para petugas pastoral (imam, katekis, dan para pemimpin jemaat) dalam melaksanakan pelayanan mereka. SERI MITRA mendorong para akademisi, peneliti, praktisi pastoral, dan mahasiswa menerbitkan hasil penelitian dan analisa kritis mereka di bidang filsafat, teologi dan ilmu-ilmu sosial dan refleksi praksis pastoral untuk memajukan reksa pastoral Gereja dan pelayanan Gereja bagi masyarakat. Jurnal SERI MITRA terbit dua (2) kali dalam setahun, yakni bulan Januari dan Juli
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<![CDATA[Praktik Kremasi dalam Gereja Katolik ]]>
<![CDATA[Bonaventura Farneubun]]>
<![CDATA[ Jurnal Seri Mitra (Refleksi Ilmiah Pastoral) Vol. 1 No. 1 (2022): Januari 2022 Jurnal Seri Mitra Refleksi Ilmiah Pastoral ]]>
Publisher : <![CDATA[Kelompok Studi Mitra Skolastikat MSC PinelengINELENG ]]>
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<![CDATA[Cremation has been practiced for many reasons over the centuries. Religious purposes, purification, and even live recording, are one of the reasons cremations are carried out by many religious groups, sects, cults, cultures, and civilizations. The practice of cremation also continues to grow and today the practice of cremation is increasingly popular among many people in various regions of the world, including the Catholic Church itself. For about fifteen centuries, the practice of cremation was rejected and condemned by the Church. The Church's consistent attitude which strictly forbids the practice of cremation slowly began to show some shifts in the 1960s with the issuance of the Piam et Constantem decree allowing cremation. Nevertheless, the Church still wants to use it as the first and foremost option.]]>
<![CDATA[Yesus Kristus: Satu Pribadi dalam Dua Kodrat ]]>
<![CDATA[Paulus Edi Nugroho]]>
<![CDATA[ Jurnal Seri Mitra (Refleksi Ilmiah Pastoral) Vol. 1 No. 1 (2022): Januari 2022 Jurnal Seri Mitra Refleksi Ilmiah Pastoral ]]>
Publisher : <![CDATA[Kelompok Studi Mitra Skolastikat MSC PinelengINELENG ]]>
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<![CDATA[Jesus is a unique person since He has two natures in Himself, namely as God and man. The faith in the two natures of Jesus has been existed since the time of the apostles as could be found in the Scriptures of the New Testament. However, there were other Christological teachings that developed in the early Church. These teachings opposed one nature while emphasized another. As the result, the Church regarded these doctrines as heresies since they contradicted the belief of the apostles.. The concepts of Christology that were classified as heretics include gnosticism, ebionism, and monarchy-modalisticism. As these heresies emerged, the Fathers of the Church appeared to defend the teachings of the Church and maintained the orthodoxy of the faith. Finally, the Church, through the Council of Chalcedon, issued the doctrinal decree enshrined in the Creed, claiming that Jesus is truly both God and man.]]>
<![CDATA[Yesus sebagai Model Cara Hidup Selibat ]]>
<![CDATA[Martinus Rikiwi Setiaji]]>
<![CDATA[ Jurnal Seri Mitra (Refleksi Ilmiah Pastoral) Vol. 1 No. 1 (2022): Januari 2022 Jurnal Seri Mitra Refleksi Ilmiah Pastoral ]]>
Publisher : <![CDATA[Kelompok Studi Mitra Skolastikat MSC PinelengINELENG ]]>
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<![CDATA[This paper wants to show that celibacy is a way of life that is not contrary to human nature. Celibacy is actually a supernatural way of life which originates from God's own love and becomes a heavenly way of life. Celibacy for the sake of the kingdom of God refers directly to the commandment of Jesus not to marry for the sake of the kingdom of God. Indeed, celibacy is inseparable from the problems that follow. However, this does not mean that celibacy is an impossibility because the Catholic Church has long made it a Church law. Celibacy, which is based on gratitude that God first loved the Church, is a real sign showing that God's love for man is eternal. This paper wants to reiterate that celibacy is an anomaly that must be constantly questioned and debated.]]>
<![CDATA[Ekologi yang Integral dalam Terang Interpretasi Kitab Suci ]]>
<![CDATA[Antonius Obe Haryon]]>
<![CDATA[ Jurnal Seri Mitra (Refleksi Ilmiah Pastoral) Vol. 1 No. 1 (2022): Januari 2022 Jurnal Seri Mitra Refleksi Ilmiah Pastoral ]]>
Publisher : <![CDATA[Kelompok Studi Mitra Skolastikat MSC PinelengINELENG ]]>
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<![CDATA[The natural wealth contained in this universe was created by God and given to humans to be guarded and preserved. God gives “freedom” to humans to work on all that is in this nature. The Bible emphasizes how the earth was created by God for humans to be used properly. Harmony between humans and nature, is a meeting point for mutual respect. Therefore, an attitude of respect for nature is very much needed in order to maintain this harmony. God as the Creator and Organizer of all things, therefore there is not a single being that escapes His sight. God always gives a clear direction and purpose for all that He has created, so that the creatures do not fight for each other's places and get rid of each other, but with the uniqueness that exists in each of them, will coloring this life and Worship the God who has organized everything. The loving God seeks to care for what He has created, He keeps in His loving arms, He embraces even the lowliest in the eyes of human.]]>
<![CDATA[Membantu Orang Muda Mencapai Integritas Diri : (Pendekatan Psikologi Kepribadian Abraham Maslow atas Amsal 12:1-16) ]]>
<![CDATA[Christian Rezza]]>
<![CDATA[ Jurnal Seri Mitra (Refleksi Ilmiah Pastoral) Vol. 1 No. 1 (2022): Januari 2022 Jurnal Seri Mitra Refleksi Ilmiah Pastoral ]]>
Publisher : <![CDATA[Kelompok Studi Mitra Skolastikat MSC PinelengINELENG ]]>
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<![CDATA[Scripture is one of the sources of faith, in addition to the sacred Tradition and the Magisterium. God is Love revealing Himself to be known and let people know Him. The contents of the scriptures as written words as a means of communication and eternal unity between man and God. This means it is inseparable from the spiritual life of man which helps the growth of his personality, especially for young people. They are in the period of self-formation to become mature individuals. The Church has an obligation to build and teach all believers especially for young people through the scriptures. Therefore, the Church has endeavored to help all believers know and understand the scriptures through various methods and approaches. In this paper, the approach to the interpretation of scripture uses the science of personality psychology so that the wisdom of the book of Proverbs can touch the self -development of young people.]]>
<![CDATA[Struktur Perayaan Vigili Paskah dalam Missale Romanum 1970 (2002) : Sebuah Catatan Kritis ]]>
<![CDATA[Stenly Vianny Pondaag]]>
<![CDATA[ Jurnal Seri Mitra (Refleksi Ilmiah Pastoral) Vol. 1 No. 1 (2022): Januari 2022 Jurnal Seri Mitra Refleksi Ilmiah Pastoral ]]>
Publisher : <![CDATA[Kelompok Studi Mitra Skolastikat MSC PinelengINELENG ]]>
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<![CDATA[This essay discusses the structure of the Paschal Vigil in Roman Missal m 1970 (2002). The celebration of the Paschal Vigil has a very central place in the liturgy of the Catholic Church. It is regarded as mater omnium sacrarum vigilarium, the mother of all celebrations of holy vigils. However, based on the historical study of the development of Paschal celebrations one can identify the problem of the current structure of Paschal Vigil. This essay aims to explain the problematic point of the structure of the current Paschal Vigil. One of the basic observations is that the Liturgy of the Word shows a combination of two elements that have different functions and meanings in the whole celebration, namely (1) the vigil with the Old Testament readings and (2) the liturgy of the word as one part of the mass. In the celebration of the current Paschal Vigil, the vigil with Old Testament readings is disappeared. The author attempts to propose a personal suggestion for revising the current structure of Paschal Vigil. The author's proposal can be considered as a basic idea for further discussion.]]>
<![CDATA[Hermeneutika Simbol Kejahatan Menurut Paul Ricoeur ]]>
<![CDATA[Joseph Kanar Tethool]]>
<![CDATA[ Jurnal Seri Mitra (Refleksi Ilmiah Pastoral) Vol. 1 No. 2 (2022): Juli 2022 Jurnal Seri Mitra Refleksi Ilmiah Pastoral ]]>
Publisher : <![CDATA[Kelompok Studi Mitra Skolastikat MSC PinelengINELENG ]]>
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DOI: 10.53396/jsm.v1i2.124
<![CDATA[Paul Ricoeur was a French philosopher who lived in the 20th century. Ricoeur's distinctive thinking is found in his first work on the Philosophy of the Will. In this work, Ricoeur seeks to explore the problem of the fundamental structure of human will. He analyzes the human will which is nothing but an action. In carrying out actions, humans are always faced with desired and unwanted realities. Because human will is often faced with undesirable situations, humans fall into situations where they can make mistakes. This situation can be wrong to describe the existential situation of humans dealing with their human fragility and limitations. Fragile and limitations become the entrance for the presence of evil in humans. With his hermeneutics, Ricoeur finds evil in three forms of symbols, namely stains, sin and guilt. These three symbols of evil are evidence that humans acknowledge the existence of evil in their lives. Ricoeur also explained that the origin of crime was based on myths. In the end, evil still leaves a mystery that humans continue to struggle with. The struggle about the existence of evil actually shows the limitations of humans as created beings.]]>
<![CDATA[Pemberdayaan Komunitas Basis Gerejawi (KBG) dengan Pendekatan Appreciative Inquiry (AI) ]]>
<![CDATA[Rexi Alfrids Baptista Kawuwung]]>
<![CDATA[ Jurnal Seri Mitra (Refleksi Ilmiah Pastoral) Vol. 1 No. 2 (2022): Juli 2022 Jurnal Seri Mitra Refleksi Ilmiah Pastoral ]]>
Publisher : <![CDATA[Kelompok Studi Mitra Skolastikat MSC PinelengINELENG ]]>
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DOI: 10.53396/jsm.v1i2.125
<![CDATA[A primary and real community within the Church that originates from the laity is known as the Basic Ecclesial Community (BEC). Each BEC has its own qualities and distinctiveness as a basic or grassroots community, both in togetherness and diversity. Togetherness and similarity become the defining characteristics of the communio, where members not only "exist" as a group but also learn to recognize and become adjacent to one another. BEC as a collective of individuals appears to play a critical role in the growth of the lay community as a whole. The issue that frequently occurs is that the BEC is stalled or obstructed, which hinders communio, participatio, and missio in its implementation. In this article, an Appreciative Inquiry (AI) approach is used to provide a way to intensify BECs. According to the author, BEC can be fostered by using AI as an effective organizational strategy. AI is a tool for simultaneously developing and nurturing BEC, which might boost the participation and empowering laities on their daily basis.]]>
<![CDATA[Model Homili dan Maknanya dalam Kehidupan Iman Umat: Studi di Paroki Bunda Hati Kudus Yesus Woloan ]]>
<![CDATA[Jenner Bernardus Senduk]]>
<![CDATA[ Jurnal Seri Mitra (Refleksi Ilmiah Pastoral) Vol. 1 No. 2 (2022): Juli 2022 Jurnal Seri Mitra Refleksi Ilmiah Pastoral ]]>
Publisher : <![CDATA[Kelompok Studi Mitra Skolastikat MSC PinelengINELENG ]]>
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DOI: 10.53396/jsm.v1i2.126
<![CDATA[The homily is an integral part of the celebration of the Eucharist that is meaningful to the faith life of the Catholic Church. This research was created to obtain the model and meaning of homily in the Parish of Our Lady of the Sacred Heart of Jesus Woloan. This research aims to trace the passion of the meaning of homily, knowing the ideal model of homily, and the inspiration of homily for the quality of life of the faithful of the people in the Parish of Our Lady of the Sacred Heart of Jesus Woloan. This research uses a qualitative approach with interview, observation, and documentation methods. The informants interviewed were some lay people of Our Lady of the Sacred Heart of Jesus Woloan and the priests who served there. From the results of the study, there are several conclusions: first, the lay people of Our Lady of the Sacred Heart of Jesus Woloan have a clear understanding of homily. Second, lay people and priests have a common understanding of homily. Third, each priest is unique in performing homily. Fourth, the ideal homily model does not attach importance to the duration but the quality of its content. Fifth, homily provides inspiration for the lay people. Sixth, every homily bearer is obliged to equip himself with creativity and good preparation for the sake of a more meaningful preaching for the lay people.]]>
<![CDATA[Konsep Humanisme Dalai Lama XIV ]]>
<![CDATA[Eusabius Ferceli So'o Kowe]]>
<![CDATA[ Jurnal Seri Mitra (Refleksi Ilmiah Pastoral) Vol. 1 No. 2 (2022): Juli 2022 Jurnal Seri Mitra Refleksi Ilmiah Pastoral ]]>
Publisher : <![CDATA[Kelompok Studi Mitra Skolastikat MSC PinelengINELENG ]]>
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DOI: 10.53396/jsm.v1i2.127
<![CDATA[The Dalai Lama's humanism was born from his consciousness as an incarnation. In addition, he is also motivated to help other to be freed from their suffering. The key to the Dalai Lama's success is practice. Practices give rise to the Dalai Lama's understanding of human beings. For the Dalai Lama all who have feelings, experiences and sensations are equal. This view leads people to think about something else. The actions of one individual produce certain consequences. For humans need to develop compassion for other creatures. This attitude will lead to an attitude of universal responsibility. Life is sacred so that it cannot be abolished by certain individuals for any reason. Humans that one and the other live on the same earth to form a unity. The Dalai Lama discovered that humans are connected to one another because of love. It is this love relationship that allows for mutual care and dependence. Dependence on one another is natural. Education based on love from an early age will allow one person to grow up with mental health. Mental health is very important in supporting behavior. A mentally healthy person is one who involved in serving others and at least not harming others.]]>
