Lumen Veritatis: Jurnal Filsafat dan Teologi

Journal Information
ISSN / EISSN : 1978-3469 / 2657-1927
Total articles ≅ 21

Latest articles in this journal

Okto Kosat
Lumen Veritatis: Jurnal Filsafat dan Teologi, Volume 11, pp 1-2; doi:10.30822/lumenveritatis.v11i1.694

Lumen Veritatis edisi Oktober 2020 hadir dan teramu dalam rangkaian pemahaman akan iman dan pengetahuan. Wacana dasar yang tersaji melalui karya-karya para penulis, mulai dari Kitab Suci sebagai sumber keberimanan, Teologi sebagai tonggak, diikuti praktek-praktek teoritikal yang humanis, merupakan penyataan dari sebuah ekspresi pengetahuan. Di dalamnya, manusia yang melakukan pencaharian menyadari keterbatasan akan pengetahuannya, jika tanpa iman yang menyelamatkan. Rangkaian kisah kebesaran kasih Allah yang mengungkapkan hakekat-Nya yang hakiki telah tercurahkan sejak penciptaan manusia dengan segala kelengkapan akal budi dan kehendaknya yang bebas, supaya manusia dapat mengambil bagian dalam kehidupan-Nya yang ilahi dan bahagia. Dan kisah pencurahkan kasih ini telah teralami dalam seluruh perjalanan hidup bangsa Israel sebagai bangsa pilihan. Demikian kasih Allah, dialami seutuhnya, tetapi tidak terselami segala rencana kasih-Nya. Demi membina dan mempertahankan kehidupan iman, manusia hanya mampu mengekspresikan ketaatannya pada kasih Allah yang tidak terselami.
Giovanni A. L. Arum
Lumen Veritatis: Jurnal Filsafat dan Teologi, Volume 11, pp 37-64; doi:10.30822/lumenveritatis.v11i1.702

Mario F. Lawi is one of the most popular young poet in the Indonesian Literary. He is well-known as the “biblical poet” who constantly explores biblical theme in a large number of his poems. This research elaborates biblical imagination as a form of a personal living faith and finds its relevance to the kerygmatic-preaching by the literature. This analysis uses the combination of three theories, i.e: the theory of intertextual semiotics by Michael Riffaterre from literature perspective, the theory of theological aesthetics by Hans Urs von Balhtasar from theology perspective and the concept of the kerygmatic-preaching from “The Letter of His Holiness Pope John Paul II to the Artists” by kergygmatic-preaching perspective. The result of this qualitative research i.e: 1) All of the biblical imagination in Mario’s poems have their references or allusions from the Bible text as their hipogram, 2) By theological aesthetics perspective, biblical imagination which is used by Mario in his biblical poems could be considered as a personal living faith, 3) The biblical imagination in Mario’s poems gives an altenative relevance to the kerygmatic-preaching ad intra (to the Christian readers) and ad exrtra (to the non-christian readers).
Oktovianus Naif
Lumen Veritatis: Jurnal Filsafat dan Teologi, Volume 11, pp 107-126; doi:10.30822/lumenveritatis.v11i1.708

Man and woman are created in God’s image so they have desire to know their Creator and they also need God in their lives which causes the desire to know Him. The desire in question, then, is a desire to understand God. For the desire is prior to knowing and it is compatible with not knowing. It is true if we say that man’s unrestricted desire to know is mated to a limited capacity to attain knowledge about Him.For its finiteness human capabilitycould not get hold of a complete knowledge of God.In knowing God and aknowledging Him as Being of beings, human beings must be aware of his ignorance that is “the only true wisdom is in knowing I know nothing.” God, therefore, takes the first step to contact with human beings, then He reveals Himself, He gives Himself to be known and He makes Himself known by human beings. This is a self-manifestation of Someone to someone. Revelation is due to the intiative of God that is God reveals Himself, when He wills, to whom He wills and because He wills. God’s revelation illuminates the intellectual capabilityof humans so that human beings are able to know Him and aknowledge Him and talk about Him as Being of beings. Knowledge of God is called theology. Ultimately, theology is about God in Himself. Thus, theology is the peak of knowledge and the fullness of gnosis since it was brought about under the guidance of the Spirit.So, we could say, God makes knowledge possible for human beings and God is really the Possibler of knowledge and aknowledge of Himself.
Lumen Veritatis: Jurnal Filsafat dan Teologi, Volume 11, pp 89-106; doi:10.30822/lumenveritatis.v11i1.707

Two political economy thoughts that dominated the 19th and 20th centuries are liberalism and socialism. These two great ideologies originate from a philosophy that emphasizes individuality (liberalism) and another philosophy that emphasizes collectivity (socialism). These two ideologies face each other and have produced a world socio-economic order for approximately two centuries, where the influence we still experience today in Indonesia and that is what appears in the constitution of the Republic of Indonesia. Starting from the socio-economic order stated in the constitution, in the following we can review three fundamental political characteristics of the nation, namely the ideology of the nation state, the Pancasila State, and the unitary state. The existence of these three political entities - if we really examine the constitutional normative message about the national economy and social welfare - can only be guaranteed by cooperatives. Cooperatives as the pillars of the national economy can shape and guarantee the three Indonesian political characteristics.
Calestino Victor Mussomar
Lumen Veritatis: Jurnal Filsafat dan Teologi, Volume 11, pp 77-88; doi:10.30822/lumenveritatis.v11i1.704

The aim of this article is to propose a theoretical reflection of the urgent contextualization of Human Rights in African countries. As we know, Human Rights are transversal, that every people are a consequence of historical, social and political contexts. This article tries to defend that it is possible to avoid Western imperialism in the name of Human Rights with its form of universalism. For Africa, the context of Ubuntu is a good alternative.
Lumen Veritatis: Jurnal Filsafat dan Teologi, Volume 11, pp 19-36; doi:10.30822/lumenveritatis.v11i1.697

There is a line of titles of Saint Mary mentioned by Pope Francis in his published encyclicals and apostolic exortations. However, we summarize them into seven new titles, namely, Saint Mary is the daughter of Zion, mother, queen, woman, star, bride, and the spring of happiness for the little people. We consider that the number seven title has opened the minds of the faithful about the joy of believing in the Triune God who saves the world and the significant role of Saint Mary in the success of this exalted work. The recognition of the seven new titles aims to support the understanding of the faith of the Catholic faithful in the Blessed Mary as Mother of God and Virgin. Apart from that, another goal is that the quality of the Church's faith in the virginity of Saint Mary and her mother of God will be strengthened. What kind of quality do you want to affirm? What he wants to affirm is the quality of the Church's faith which is rooted in the past of the Old Testament, which is flourishing and expanding in the present, and which will bear fruit to await eternal happiness in the future (eschatological). Thus, the seven new titles of Saint Mary can reveal the faith of the Church to live at all times.
Lumen Veritatis: Jurnal Filsafat dan Teologi, Volume 11, pp 65-76; doi:10.30822/lumenveritatis.v11i1.703

Karl Rahner made a major contribution to the trinitarian theology in this post-modern era. He has attempted to reconcile the classical doctrine of the Trinity with contemporary thought. Rahner spoke about the topic of the oneness and triadity of God. Regarding the oneness of God, Rahner did not speak about the one ousia / divine essence, but rather the unity or perichoresis of the three divine persons. What is called God here, is not the essence of divinity but the Father who is the source of the Son and the Holy Spirit. Furthermore, Rahner emphasizes the identification and relationship between the immanent Trinity and the economic Trinity which according to him is the important point in the theology of the Trinity. Consequently, the only starting point for developing a theology of the Trinity is the history of our experience with God, in which God reveals Himself in two ways, namely through the Word and the Spirit. This article presents Karl Rahner's thoughts on the Trinity and its relevance to human life. First of all, the author describes about the place of Trinitarian theology in the general framework of Rahner's anthropological theology. Next, it discussed his thoughts on the Trinity itself and at the end, the relevance of the Trinity to human life. This relevance becomes evident in Rahner's thought about the communication of God to man in the form of His Word and Spirit.
, Siprianus S. Senda
Lumen Veritatis: Jurnal Filsafat dan Teologi, Volume 11, pp 3-18; doi:10.30822/lumenveritatis.v11i1.695

Underscrutinized psalms of 93, 100, 121, 126 and 128 are underlaying and performing the very essence of the God of Israel as the merciful, loving and liberating God. Nothing is to lose with the God of Israel. The essence of the God of Israel as the eternal King (Ps.93), the faithful Keepguarder (Ps. 121) and the Hope of Israel (126) provokes and invites the people of Israel to hail and to adore Him in His Holy Place (Ps. 100) in order to get and to inherit His plentiful Blessings (Ps. 128). In other words, those who have the holy fear to God and faithfully obeying His commandments deserve God’s blessings. On these theological perspectives we have investigated the Catholic parishioners and its leaders of St. Peter and Paul’s half Parish - Oesapa, to find out howfar they have performed and embodied the mercy of God and obeying His commandments. And they are making effort and advancing in serving the Church and obeying the God’s commandments.
Lumen Veritatis: Jurnal Filsafat dan Teologi, Volume 10, pp 123-124; doi:10.30822/lumenveritatis.v10i2.469

Tulisan yang disajikan dalam Lumen Veritatis edisi kali ini terangkai dalam beberapa fokus kajian yang meliputi kedua tema di atas (Agama dan Budaya). Berbagai eksplosari ilmiah dijalankan demi sebuah tatanan praksis yang bernilai filosofis. Kiranya keterjalinan kajian-kajian ini membawahi anjuran kebijaksanaan yang telah dicatatkan Aristoteles; First, have a definite, clear practical ideal; a goal, an objective. Second, have the necessary means to achieve your ends; wisdom, money, materials, and methods. Third, adjust all your means to that end. Bahwa, memiliki idealisme untuk sebuah tujuan membutuhkan sarana untuk persesuaian tersebut. Bahwa, agama yang ber-zaman, membutuhkan permenungan yang berbudaya. Ini menjadi bagian penting dari rutinitas ilmiah filsafat. Dan terungkap sebagai penegasan lanjutan bahwa, segala studi dan kajian terhadap berbagai ilmu, harus membawa kita ke dalam kesatuan relasi ilmu-ilmu tersebut. Kajian tentang Hauteas, selain sebagai perkenalan terhadap kultur keagamaan tradisional, juga membantu terjadinya inkulturasi keimanan orang Kristen. Sementara, kajian tentang Hak dan Tanggung Jawab Atas Lingkungan Hidup, mau memperlihatkan hakikat lingkungan dengan komponen biotik dan abiotik sangat mempengaruhi proses perkembangan seluruh makhluk. Selanjutnya, kajian terhadap tema Sexual Abuse menjadi salah satu cara untuk mengetahui pengaruhnya dalam hidup keagamaan. Diikuti kajian terhadap Pembentukan Karakter melalui analisis fenomena tradisi lisan yang menekankan adanya perjumpaan manusia dengan kebudayaan yang inkulturatif. Di samping itu, hadir juga sebuah refleksi teologis-filosofis terhadap kepercayaan agama asli di Sumba (Agama Marapu) tentang Perjalanan Jiwa ke ‘Kampung Leluhur’. Dan yang terakhir adalah sebuah kajian Fenomenologis dari isu jeritan semesta atas penyalahgunaan dan panggilan untuk bertanggung jawab.
Norbertus Jegalus
Lumen Veritatis: Jurnal Filsafat dan Teologi, Volume 10, pp 139-164; doi:10.30822/lumenveritatis.v10i2.475

Laymen in the Church have an unique mission in the world. They are sent by Christ the Lord to transform the world with the christian values. They have a great responsability in spreaching the Gospel to all people. In cooperation with the clergy, they should realize Jesus' teaching of love in the act of loving to each other, especially the sick, the poor, the suffer. They should promote human rights, justice, peace and common wealth in the society where they live. This is their mission based on the faith, Gospel and The Social Teaching of the Church. This mission is a form of diaconia of the laymen in the Church.
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