LOGOS

“HOMO AXIOLOGICUS” DIMENSI FENOMENOLOGIS DAN ONTOLOGIS NILAI

L.A.S. Gunawan — 2025-01-05

Homo axiologicus starts from the concept of human nature as a thoughtful animal (animal rationale). Human beings are part of the animal kingdom, but they transcend it due to their capacity for thinking. By thought, humans differentiate themselves from other animals. One key distinction is their ability to engage with and live by values, which is what defines homo axiologicus. This article aims to explain the phenomenological and ontological dimensions of value. The phenomenological dimension deals with how values appear or present themselves in human experience. The central question posed here is: How do values appear in human consciousness? Furthermore, the ontological dimension concerns the existence and nature of values, addressing questions such as: What are values? How do values exist? Where do values originate? Through these two dimensions, values in human consciousness possess two aspects: on one hand, values manifest in daily life and academic life; on the other hand, the values that appear in consciousness have an essential foundation. Therefore, values in the life of homo axiologicus present themselves existentially through both the phenomenological and ontological dimensions, demonstrating that human beings are rational beings as well as volitional beings in the world.

MAKNA PENDERITAAN YESUS

Surip Stanislaus — 2025-01-05

Suffering is an essential part of human nature. Suffering appears in all forms, from physical, and psychological to spiritual. What causes it and what does it mean? Human history offers a variety of answers, but no single answer is satisfactory. The definitive and perfect answer can only be found in Jesus Christ, the Son of God who became human and suffered, was crucified, and died on the cross. The answer will be presented through exegetical description and theological reflection on Mrk 15:33-39 using library research methods. The crucified Jesus is depicted in real terms through terrible suffering, feelings of abandonment from God the Father, and the voluntary surrender of His life. The climax of Jesus’ suffering was expressed in His cry, “My God, My God, why hast Thou forsaken Me?” (Mrk 15:34). Quoting the prayer of the righteous suffering man in Ps 22:2, a seemingly desperate cry becomes a cry of confidence in God’s coming presence and glorification. By voluntarily entering into the greatest suffering, Jesus revealed the true meaning of suffering and became the hope for all human beings experiencing suffering in their lives. As an innocent Servant of God the Father, He willingly endured human suffering, in order to enable humans to share in His salvific suffering. By entering into the mystery of the suffering of Jesus Christ, humanity discovers the true meaning of suffering. Through the Sacrament of Anointing of the Sick, those who are sick and suffering are united with Jesus so that they can also obtain His liberation and glorification. Imitating Jesus’ attitude of voluntarily accepting suffering can free a person from the influence and impact of suffering itself. Inner freedom based on trust, hope, and love for God not only enables a person to endure life’s suffering patiently but also turns it into something good and useful for himself/herself and others. Saint Francis of Assisi is obvious evidence when he actually found joy in all suffering with a holy desire, namely to feel as much suffering as possible as well as the love of Christ.

LATAR BELAKANG, ASAL-USUL, PELOPOR DAN SPRITUALITAS MONAKISME KRISTEN

Sihol Situmorang — 2025-01-05

Munculnya sebuah gerakan baru pasti melalui sejarah dan proses yang panjang dan terkait erat dengan konteks saat itu. Para pertapa pertama ingin menanggapi panggilan Tuhan untuk hidup seturut Injil. Monakisme Kristen turut dipengaruhi oleh dualisme Timur Tengah. Penarikan diri dari dunia yang ditandai dengan pakaian yang tampak aneh bahkan telanjang, tidak mandi, rambut acak-acakan dan memakai rantai besi di leher seperti terdapat di kalangan pertapa Syria merupakan pengaruh manikeisme. Spiritualitas monastik mencerminkan konsep atau teologi hidup kristiani. Satu-satunya tujuan hidup seorang pertapa adalah Allah yang kesatuan dengan-Nya dicari di padang gurun dengan doa dan praktik-praktik asketik. Hidup kristiani dipahami sebagai suatu pertumbuhan untuk sampai pada kesempurnaan. Seperti orang-orang pada masa itu, para pertapa yakin bahwa setan ada di mana-mana yang mengakibatkan malapetaka moral dan fisik. Menurut para pertapa itu, hidup kristiani bertumbuh dalam perang melawan sijahat.

THE LEADERSHIP OF PRIESTS IN THE LIGHT OF CANON 255 THE 1983 CODE

Higianes Indro Pandego — 2025-01-05

Leadership is one of the important topic when people discuss on the organization. A good development is determined by a good and a strong leadership. The same thing when we talk about the (Catholic) Church. That is the reason of this thesis in which the writer wants to describe that the Church as a spiritual institution and social structure needs a strong leadership. Departing from can. 255, the researcher will explain the threefold munus and the pastoral functions in which the priests fulfill their tasks. This research is different with others because on can. 255 any others thesis has focus on the pastoral aspect of priesthood. On the other hand, this thesis focus on the leadership of priests.

IMPLEMENTASI PRINSIP-PRINSIP PENDIDIKAN ORDO SAUDARA DINA KONVENTUAL PADA PEMBINAAN DI BIARA SANTO BONAVENTURA-PEMATANGSIANTAR

Asrot Purba — 2025-01-05

The essence of formation is the call to follow Christ and His gospel. Formation for priesthood and member of Consecrated Life must be orientated towards identification with Christ. This identification is confirmed by faith as one's personal encounter with Christ and is lived out as a call to a life of constant repentance. Formation really means a willingness to learn by doing what God says. The ultimate formator is God Himself. God is the only unique first in the life of a religious. Formation in the Saint Bonaventure Abbey takes the form of a universal pattern of religious life with the prevailing dimensions of formation (human, spiritual, intellectual, and pastoral). These dimensions of formation also be elaborated with the application of the order's charism. The application of the order's charism is contained in the educational principles applied in formation, namely: Education is the work of the Trinity, the likeness of Christ, and the cultivation of basic Franciscan values. These dimensions of formation and these educational principles form the formandi’s identity.

BIBLICAL AND THEOLOGICAL FOUNDATIONS OF FORMATION JESUS’ DISCIPLE

Yanti Vidarosa Naibaho — 2025-01-05

Jesus as Master can be seen all through the New Testament. The heart of Jesus is the mission entrusted to Jesus by his Father. In this sense, those who want to follow Jesus’s as disciples require formation, transformed into the person of the Master, and share with His mission. The aim of this research to find the spirit of Jesus’ disciple and encourage their understanding of dimensions disciple. The method used in this research is the historical method. It relies primarily on library materials, Church documents, books, periodicals, and journals which are related to the study. The results of this investigation with its assumptions regarding institutional apostolates and its willingness to think of Christian existence as separable from sharing Jesus’ mission should be recast in the light of the New Testament discipleship. In order to renew the spirit of disciples is a need to examine the type of Jesus’s formation. The implication of this research to presents the biblical and theological foundation relationship with God, referred as disciples. The relation occurs throughout salvation history as manifestation of God’s love.

HAKIKAT PERKAWINAN KRISTIANI SEBAGAI PERSEKUTUAN PRIBADI-PRIBADI DI HADAPAN TANTANGAN PROGRAM BAYI TABUNG

Antonius Moa — 2025-01-05

Saat ini, ilmu pengetahuan dan teknologi berkembang sangat pesat. Perkembangan tersebut melahirkan berbagai macam teknologi yang sangat maju, salah satunya di antaranya yaitu teknologi reproduksi berbantu, secara khusus teknologi bayi tabung (IVF: In Vitro Fertilization). Bayi tabung merupakan produk bioteknologi modern yang dapat membantu manusia untuk mengatasi persoalan sistem reproduksi manusia. Oleh karena itu, bayi tabung menjadi sebuah program yang sangat menjanjikan saat ini. Namun demikian, bayi tabung bukanlah sebuah program yang tanpa persoalan. Jika ditelaah secara lebih mendalam, maka program bayi tabung akan bersentuhan dengan hal yang sangat mendasar, yaitu harkat dan martabat pribadi manusia yang sangat luhur. Sebagai pribadi, manusia bukanlah objek tertentu. Manusia adalah pribadi yang benilai sejak saat pembuahan atau pertemuan antara sel sperma dan sel ovum. Manusia sebagai pribadi dilahirkan dari generasi ke generasi lewat persekutuan pribadi-pribadi dalam ikatan perkawinan. Oleh karena ini, program bayi tabung juga bersentuhan dengan hakikat perkawinan yang merupakan persekutuan mesra, hidup dan cinta pribadi-pribadi. Dalam konteks ini, dari perspektif ajaran iman Katolik, program bayi tabung merupakan pelanggaran hakikat perkawinan kristiani. Teknologi bayi tabung memang dapat mengatasi persoalan reproduksi, tetapi pada saat yang sama program bayi tabung justeru menjadi program yang menghancurkan harkat dan martabat pribadi manusia yang sangat luhur dan menghancurkan persekutuan pribadi-pribadi dalam perkawinan

PERAN KEPALA KELUARGA DALAM PERSPEKTIF PATRIS CORDE SEBAGAI UPAYA PENCEGAHAN KDRT

Fransiskus Krowe Fernandez — 2025-01-05

Kekerasan dalam rumah tangga (KDRT) merupakan masalah serius yang memerlukan perhatian khusus, terutama dari kepala keluarga. Dalam konteks ini, peran kepala keluarga sangat penting sebagai pencegah KDRT. Melalui pendekatan Patris Corde, kepala keluarga diharapkan dapat menanamkan nilai-nilai kasih, tanggung jawab, keberanian, dan rendah hati dalam kehidupan sehari-hari. Penanaman nilai-nilai ini dapat dilakukan dengan menciptakan lingkungan keluarga yang aman, memberikan apresiasi kepada anggota keluarga, serta menerapkan kepemimpinan yang melayani. Santo Yosef menjadi teladan dalam mendidik anak dan mengambil keputusan dengan melibatkan Tuhan. Dengan menerapkan prinsip-prinsip ini, diharapkan keluarga dapat mencapai keharmonisan, kebahagiaan, dan kesejahteraan, sehingga KDRT dapat dicegah secara efektif. Penelitian ini bertujuan untuk memberikan panduan bagi kepala keluarga dalam menjalankan perannya dan menciptakan suasana keluarga yang ideal.

PENGARUH DOA ROSARIO BAGI PARA DEVOSAN MARIA DI PAROKI SANTA MARIA YANG DIKANDUNG TANPA NODA KATEDRAL MEDAN

Yohanes Anjar Donobakti — 2025-01-05

Artikel ini bertujuan untuk mengkaji sejauhmana pengaruh doa Rosario bagi para devosan Maria kepada keaktifan dalam hidup menggereja. Devosi kepada Maria, salah satunya adalah doa Rosario, bisa dilakukan secara pribadi maupun kelompok. Doa Rosario merupakan doa yang merenungkan dan mengkontemplasikan seluruh peristiwa karya keselamatan yang dilaksanakan oleh Yesus Kristus. Ada empat peristiwa yang direnungkan dalam doa Rorasio yaitu peristiwa gembira, sedih, mulia, dan terang. Doa Rosario tidak hanya berhenti pada sebuah doa melainkan menghasilkan buah-buah secara khusus di dalam hidup menggereja. Gereja Paroki Santa Maria Perawan yang Dikandung Tanpa Noda Katedral Medan melihat pentingnya meningkatkan kebiasaan berdoa Rosario di tengah-tengah keluarga, di lingkungan maupun di stasi. Setiap umat beriman yang berdoa Rosario diharapkan mampu menumbuhkan iman kepada Kristus, mampu membangun kebersamaan dalam keluarga dan menumbuhkan semangat hidup menggereja. Gereja Keuskupan Agung Medan mengharapkan agar doa Rosario semakin berkembang dan berbuah dalam kehidupan sehari-hari, dan secara khusus dalam semangat hidup menggereja.

RITUS BARONG WAE SEBAGAI ALTERNATIF RITUS SAKRAMENTALI PEMBERKATAN MATA AIR DALAM LINGKUP GEREJA KATOLIK MANGGARAI

Agustinus Fransiskus Naring Kiven — 2025-01-05

Barong wae is a rite carried out by the Manggarai people to honor and bless spring as a gift from God. The barong wae rite contains the meaning of maintaining a harmonious relationship between humans and nature. This article aims to analyze the meaning, relevance, and implementation of the barong wae rite as an alternative to sacramental rite of spring blessing. The analysis of this article uses the literature study method. The results of this analysis show that the barong wae rite has a meaning that is in line with the teachings of the Catholic Church regarding the close relationship between humans and God, each other, and their environtment. It is hoped that these results can contribute to the understanding of the barong wae rite as an alternative spring blessing rite.