Felicitas
FELICITAS adalah jurnal ilmiah yang dikembangkan oleh mahasiswa IMAVI sebagai wadah ekspresi intelektual mahasiswa IMAVI serta menjadi sarana pengembangan studi teologi berbasis penelitian, baik studi pustaka maupun penelitian lapangan dengan orientasi pada Pastoral, Katekese, dan Liturgi. Felicitas sendiri diambil dari bahasa Latin yang berarti ‘kebahagiaan.’ Kebahagiaan yang dimaksud di sini tidak serta merta dipahami sebagai beatitude atau kebahagiaan surgawi. FELICITAS menimba refleksi dengan belajar dari Simon Petrus, "Tuhan, betapa bahagianya kami berada di tempat ini. Jika Engkau mau, biarlah kudirikan di sini tiga kemah, satu untuk Engkau, satu untuk Musa dan satu untuk Elia” (Matius 17:4). Segala yang dialami oleh Simon Petrus adalah proses untuk mencapai kebahagiaan sejati melalui usaha manusiawi. FELICITAS juga belajar dari Santo Thomas Aquinas, “Nihil intellectu nisi prius in sensu”, yakni “Tidak mungkin ada di intelek, jika tak melalui pencerapan inderawi”. Maka, FELICITAS mengajak orang untuk berproses dengan akal budi yang telah dikaruniakan Tuhan sebagai upaya mengenal dan mendalami ajaran Yesus yang diwariskan kepada Gereja-Nya demi mencapai kebahagiaan yang sejati. Melalui serangkaian wacana teologi dan kajian ilmu interdisipliner, FELICITAS berusaha menjadi sarana ekspresi intelektual yang membuat banyak orang semakin mengenal dan mencintai ajaran Gereja demi keselamatan jiwa-jiwa.
Articles
25 Documents
<![CDATA[Kesatuan Bapa dan Putra dalam Tradisi Apostolik (Para Rasul dan Konsili Nisea-Konstantinopel I) ]]>
<![CDATA[Nugraha, Robertus Bellarminus Aditya Wahyu]]>
<![CDATA[ Felicitas Vol 1 No 1 (2021): Mendalami Iman di tengah Dewasa ini ]]>
Publisher : <![CDATA[Institutum Theologicum Ioannis Mariae Vianney Surabayanum ]]>
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<![CDATA[This paper wants to explain about the unity of the essence of the Father and the Son according to the Apostolic Tradition. Understanding of the unity of the substance of the Father and the Son can be clarified by studying the earliest sources of the Church so that the testimony of that unity becomes stronger. The “Apostolic Tradition” refers to the tradition ofacknowledging the unity of the Father and the Son which is not only shared by the Apostles (as the earliest), but also their future Christian generations (the Church). By capitalizing on the sources of faith that the Church had at the time of the Apostles and the Council of Nicene-Constantinople, the author tries to provide an explanation of the unity of substance, which the Church believes, and is supported by other sources of Church faith. The Church says that Jesus is the word and image of God according to the tradition of the Apostles and that Jesus is of one substance with the Father according to the Council of Nicene and Constantinople I. This means that the Father and the Son are one because the Son is the Word of God and God himself. The Father and the Son are also one because the Son is the most concrete image of God. The Nicene-Constantinople Creed affirms the unity of the Father and Son by acknowledging the oneness of God, rooted in Old Testament divine revelation. Starting from these traditions, the Church has a basis for believing that God is One, at the same time that the Father and the Son are one.]]>
<![CDATA[Kebenaran Penciptaan sebagai Nilai Penting Kehidupan Manusia: Sebuah Telaah Teoologis atas Teks KGK 287 ]]>
<![CDATA[Setiawan, Krisna]]>
<![CDATA[ Felicitas Vol 1 No 1 (2021): Mendalami Iman di tengah Dewasa ini ]]>
Publisher : <![CDATA[Institutum Theologicum Ioannis Mariae Vianney Surabayanum ]]>
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<![CDATA[Creation is one of the basic dogmas in the teaching of the Catholic Church faith. This faith in creation has an important meaning, especially for the history of salvation that God designed from the beginning. Everything happens in His infinite goodness for all creatures, especially humans. With the grace and encouragement of their nature, humans can recognize the goodness of the Creator and unite with their Creator, namely Allah. In human history, God has revealed himself to mankind so that he is increasingly recognized and loved by his creation.]]>
<![CDATA[Kemuliaan Allah sebagai Tujuan Penciptaan dalam Katekismus Gereja Katolik Artikel 293 ]]>
<![CDATA[Wiguna, Vincentius Agsuko]]>
<![CDATA[ Felicitas Vol 1 No 1 (2021): Mendalami Iman di tengah Dewasa ini ]]>
Publisher : <![CDATA[Institutum Theologicum Ioannis Mariae Vianney Surabayanum ]]>
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<![CDATA[This paper is entitled "The Glory of God as the End of Creation". The starting point of this paper was begun from a reading of the Catechism of the Catholic Church art. 293. In general, the author took this theme to contemplate one of the subjects related to Creation. In particular, the author wanted to explore and reflect on the glory of God. In this case, the meaning of "the glory of God" would be examined from the etymological, biblical side, and see its relationship in the celebration of the Church's Liturgy, namely the Eucharist and Divine Office. At the end, the writer related it to the end of Creation.]]>
<![CDATA[Pacaran dalam Formasio Keluarga Kristiani: Sebuah Refleksi Teologis atas Pacaran sebagai Persiapan Membangun Keluarga Kristiani ]]>
<![CDATA[Purnomo, Sebastianus Joko]]>
<![CDATA[ Felicitas Vol 1 No 1 (2021): Mendalami Iman di tengah Dewasa ini ]]>
Publisher : <![CDATA[Institutum Theologicum Ioannis Mariae Vianney Surabayanum ]]>
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<![CDATA[Dating is a preparation for building a married life by getting to know and love each other's partners. However, during this courtship period, young people sometimes face challenges in controlling sexual desire, so that many of them have sexual intercourse while dating. Dating is sometimes interpreted as being able to freely have sexual relations. In this case, the courtship is clearly incompatible with Christianmorals, because sexual relations only occur in a legal marriage as an expression of total conjugal love. Therefore, first of all, Catholic Young People need to re-recognize the Christian vocation to holiness which is shaped in acts of love and confirmed by sacramental grace. Thus, they really interpret dating as an initial formation in building a Christian family that also goes towards holiness.]]>
<![CDATA[Cinta sebagai Jiwa Kekudusan Gereja ]]>
<![CDATA[Krishananta, Andreas Putra]]>
<![CDATA[ Felicitas Vol 1 No 1 (2021): Mendalami Iman di tengah Dewasa ini ]]>
Publisher : <![CDATA[Institutum Theologicum Ioannis Mariae Vianney Surabayanum ]]>
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<![CDATA[Holiness is the highest level in the Christian life. As the highest level, holiness becomes the goal of the Church's pilgrimage as a community of God's people. This was especially emphasized by the Second Vatican Council, namely that everyone is called to holiness (cf. LG, 39). The Church's journey to holiness is not an easy one. To come to holiness, people need love. Love is the soul that moves people to holiness. Therefore, love is called the soul of holiness. This paper intends to understand the idea of love as the holy soul of the Church and to draw a theological reflection on it.]]>
<![CDATA[REFLEKSI EKLESIOLOGIS ATAS PERAN UMAT AWAM DALAM SEJARAH PEMBENTUKAN PAROKI SAKRAMEN MAHAKUDUS PERIODE 1989-2001 ]]>
<![CDATA[KRISNA, KRISTOFORUS]]>
<![CDATA[ Felicitas Vol 2 No 01 (2022): PERSEKUTUAN ALLAH-MANUSIA ]]>
Publisher : <![CDATA[Institutum Theologicum Ioannis Mariae Vianney Surabayanum ]]>
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<![CDATA[The history of the founding of the Blessed Sacrament Catholic Church is closely related to therole of Father Heijne, SVD. The church, which is located next to the Al-Akbar National Mosque,cannot be separated from the role of the laity who participate. Some of the problems during thechurch building process could be resolved with the help of the lay people. This is to say thatspeaking about the Church is not only about pastors at work, but also the role of the laity in thelife of the church. The reflection leads to the ecclesiological idea of the Church as a communityof God's people, in which every believer participates in building the life of the Church.]]>
<![CDATA[RELASI INTERSUBJEKTIF DALAM RELASI MANUSIA DENGAN ALLAH DARI ST. AGUSTINUS DAN ST. BONAVENTURA ]]>
<![CDATA[SUHASSATYA, GABRIEL KRISTIAWAN]]>
<![CDATA[ Felicitas Vol 2 No 01 (2022): PERSEKUTUAN ALLAH-MANUSIA ]]>
Publisher : <![CDATA[Institutum Theologicum Ioannis Mariae Vianney Surabayanum ]]>
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<![CDATA[Humans are creatures created in the image and likeness of God. Therefore, humansalways have a relationship, relationship, and communication with God. In addition,humans are also inseparable from other humans so that there is a relationshipbetween humans with one another. Human relations and relationships with God andhumans with other humans have been established since the first Creation. Theserelationships will always run from age to age up to this modern era. The discussionof human relations with God has been discussed by many thinkers. In modern times,the discussion of the human relationship with God has been discussed by MartinBuber who is a modern-century philosopher of Jewish descent. He discussed it inthe topic of intersubjective relations (I and Thou). In this paper, the authordescribes the intersubjective relationship between Martin Buber and the Christianfaith thought of the great Christian thinker, namely St. Augustine and St.Bonaventure.]]>
<![CDATA[HATI NURANI (CONSCIENCE) DALAM GEREJA BARAT DARI ERA PATRISTIK HINGGA SKOLASTIK ]]>
<![CDATA[HERMAWAN, PETER]]>
<![CDATA[ Felicitas Vol 2 No 01 (2022): PERSEKUTUAN ALLAH-MANUSIA ]]>
Publisher : <![CDATA[Institutum Theologicum Ioannis Mariae Vianney Surabayanum ]]>
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<![CDATA[Since the Stoic, conscience has been the subject of discussion. The Stoics argued thatconscience or syneidesis is the knowledge of goodness and self in relation to goodness.In the New Testament Scriptures, St. Paul discusses conscience (syneidesis) asknowledge of moral values and actions themselves. In the Western Church, consciencehas been discussed since the Patristic and Scholastic. This conscience in both eras isdivided into synderesis and conscience. In this Patristic era, St. Jerome thought thatsynderesis was a spark of conscience. Meanwhile, St. Augustine called the conscience(synderesis) a natural tribunal to recognize good and evil.Whereas in the Scholastic era, Peter Lombard only revisited the commentary on thebook of Ezekiel from St. Jerome in the context of discussing the role of the will. St.Thomas Aquinas calls synderesis a natural disposition or habit, while conscience is anact of judgment involving synderesis. St. Thomas Aquinas discusses synderesis andconscience in the mind. This is in contrast to St. Bonaventure associates consciencewith intellect, while synderesis lies with the will. This paper will also discuss therelationship between the discussion of conscience between the figures of the Patristicera and the Scholastic era as mentioned above.]]>
<![CDATA[RAHMAT DALAM MISTERI INKARNASI ALLAH PUTRA DALAM TRADISI PATRISTIK DAN SKOLASTIK: TELAAH SHEEBEN SERTA KEBARUANNYA ]]>
<![CDATA[GUNAWAN, THEODORUS CHRISTIAN]]>
<![CDATA[ Felicitas Vol 2 No 01 (2022): PERSEKUTUAN ALLAH-MANUSIA ]]>
Publisher : <![CDATA[Institutum Theologicum Ioannis Mariae Vianney Surabayanum ]]>
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<![CDATA[Theological reflection is constantly developing an understanding of Revelation. TheMystery of Revelation basically remains forever. One of those mysteries is the graceof the Incarnation of the Son of God. The theme of grace itself is a subject that hasbeen widely discussed throughout the history of the development of Catholictheology. One of the modern theologians who discuss grace in the Incarnation of theSon of God is Matthias Joseph Scheeben. He discusses this theme in an article in hisbook entitled Le meraviglie della grazia divina. Scheeben's uniqueness in exploringgrace in the Incarnation of the Son of God is that he always quotes reflections fromboth Patristic and Scholastic theologians. Through such elaboration, he then finds anew reflection and understanding of Grace in the Mystery of the Incarnation of theSon of God. This is what enriches the theological treasures of the Catholic Church.]]>
<![CDATA[GAMELAN SEBAGAI SARANA MEMULIAKAN ALLAH ]]>
<![CDATA[WIGUNA, VINCENTIUS AGSUKO]]>
<![CDATA[ Felicitas Vol 2 No 01 (2022): PERSEKUTUAN ALLAH-MANUSIA ]]>
Publisher : <![CDATA[Institutum Theologicum Ioannis Mariae Vianney Surabayanum ]]>
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<![CDATA[In Indonesia, diversity needs to be respected as well as the elements on it. One of themis art. Art displays a unique form of existence in the culture of society. This papertargets the art of Javanese musical instruments, namely Gamelan. In context, the useof Gamelan musical instruments in churches on the Java is not a strange thing.Gamelan is used to accompany the songs in the Eucharistic Celebration. In this paper,the author wants to explore and reflect on Gamelan as a means of glorifying God. Thediscussion of this paper will lead to the context of the Church in Asia, an explanationof music in the Church, about Gamelan music, and theological reflection on gamelanas a means of glorifying God.]]>
