AbstrakIndonesia adalah bangsa yang majemuk. Keadaan ini berpeluang dan sensitif terhadap konflik sosial jika sikap toleran yang rendah, kepentingan politik dan fanatisme. Tujuan penulisan yaitu menemukan makna teologi “Ketuhanan” dalam konteks pluralisme agama. Metologi penelitian dilakukan dengan studi analisis isi. Kesimpulannya yaitu, pertama; kata ketuhanan tidak boleh difahami dari aspek agama tertentu saja dalam kemajemukan di Indonesia. Kedua; ketuhanan berarti sifat-sifat yang mengindahkan Tuhan sebagai tampilan antropomorfis oleh agama manapun. Ketiga; Ketuhanan merupakan hasil sejarah perumusan sila pertama Pancasila dengan kesadaran akan bhineka sebagai realita yang harus dirawat, dijunjung tinggi dan dihormati dalam berbagai aspek hidup melebihi agama. Kata Kunci : Ketuhanan Yang Maha Esa, Pluralisme Agama, Teologi AbstractA plural nation these circumstances are likely and sensitive to social conflict if low tolerance, political interests and fanaticism. The purpose of writing is to find the meaning of theology of as mentioned earlier in the context of religious pluralism. The methodology by content analysis, further interpret theologically. The concludes the theological meaning of God in the first principle of the Pancasila; is first, the meaning of divinity should not be understood from certain aspects of religion only in the context of pluralism in Indonesian. Second; divinity means the properties of God or attributes that need the God as an anthropomorphic appereance of and for any religions. Third; the sentences of “belief in the one and only God is the achierement of reconciliation of the historical resultsof the first principle of pancasila with the awareness of the difference as a reality that must be nurtured, upheld and respected in various aspects of life beyond certain religious values. Keywords: Ketuhanan Yang Maha Esa, Pluralism, Theology
The destruction of the church in Aceh Singkil in 2015 was phenomenal and a fact of the struggle to achieve religious moderation. The Aliansi Pemuda dan Pembela Islam (APPI) demands a firm stance from the local government to crack down on church buildings that do not have a Building Construction Law (IMB). Of course, the church community in Aceh Singkil is not indifferent to the rules and it seems as if the fulfilment of the IMB is a paradigm for the actualization of religious harmony that goes beyond the virtue of local humanism of the local community. This paper argues that even though the fulfilment of IMB is necessary, local wisdom is a "treasure" that cannot be insulted based on any policy because local wisdom can be a medium to create harmony in religious differences. The case of the destruction of the church in Aceh Singkil has certainly become a public study, but there has been no offer related to local wisdom as a basis for being moderate. The conclusions are: First, a community that emphasizes customs needs each other and maintains existing virtues that have been instilled since ancient times is virtuous. Second, simplicity, certainty, and virtue are the basis. Third, open communication by way of kinship is the openness of the philosophical schools of traditional society. If religious ideas carry a message of benefit to the wider community, of course, suspicion will be low, fanaticism will become open, extremists will become dialogical, and be radical virtue.
AbstrakJurnal ini membahas tentang Pendidikan Agama Kristen (PAK) berbasis karakter wawasan kebangsaan. PAK merupakan salah satu pilar pendidikan karakter. Pendidikan karakter akan terwujud jika dimulai tertanamnya jiwa wawasan kebangsaan pada anak didik, oleh sebab itu PAK merupakan salah satu unsur penunjang karakter anak didik. Melalui desain materi PAK berwawasan kebangsaan siswa diajarkan bahwa perbuatan nasionalis adalah bukti dari imanseperti dalam Alkitab.Kata Kunci : PAK, Karakter, KebangsaanAbstractThis article discusses about Christian Education based on national characterinsight. PAK is one of the pillars of character education. Character education will be realized if embedded in the spirit of insight of nationality in the students, therefore PAK is one of the supporting elements of the character of the protege. Through the design of the PAK material nationality students are taught that nationalistic deeds are evidence of faith as in the Bible.Keywords: Design, Christian Religion Education, Character, Nationality
Tindakan Penguasa Agama (Matius 23:1-12). Matius 23 terkenal sebagai teks kontroversial, dimana pasal ini merupakan antitesis khotbah Yesus di bukit (pasal 5-7). Yesus mengakui otoritas ahli-ahli Taurat dan orang-orang Farisi, namun mereka menentang eksistensi-Nya sebagai Mesias. Keberadaan Yesus baik dari aspek popularitas pelayanan maupun pada masa depan membuat kecemasan bagi para pemuka agama di Yudea. Metodologi yang digunakan adalah prinsip hermeneutik dengan menggunakan historis kritis, struktur teks dan analisis sosial komunitas Matius. Dengan demikian Matius 23 menggambarkan perilaku pelayanan pemuka agama di Yudea sebagai dasar untuk memahami maksud kritik Yesus terhadap penguasa agama yang duduk di kursi Musa. Tanpa meniadakan otoritas pemuka agama itu, Yesus dalam injil Matius menekankan ajaran penatalayanan transformatif kepada orang banyak dan murid-murid-Nya (komunitas Matius) untuk lebih menerapkan solidaritas persaudaraan dan empati sosial sebagai keutamaan.
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