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出版機関名 Publishing organization,判型 Book Size,頁数 No. of pp.,発行年月(日) Date
2024  "Jalan Mundur dan Spiritualitas Eksploratif-Kolektif dan Inovatif" Prolog dalam Sipri Wagung, SVD Jalan Mundur: Kisah-Kisah Inspiratif  共著   
Seksi Komunikasi Sosial (Komsos) Paroki Bekasi-Gereja Santo Arnoldus Janssen  , A5  , 108 p.  , 2024/01/00   

概要(Abstract) German philosopher and theologian Karl Rahner (1904-1980) wrote a book called "Hörer des Wortes", which can be translated as "Hearer of the Word" or "Listener of the Word". The author of this book sees himself as not only a listener of the Word, as described by Karl Rahner, but also as someone who seeks meaning in the Word, words, and various events he experiences. This effort is what he refers to as “Jalan Mundur”: a "way backward", which is also used as the title of the book. As listeners of the "Word that saves" and seekers of meaning, anyone in their life every day can always engage in the "path backward" not only intellectually and spiritually, but also physically. Engaging in innovative intellectual retreats generally occurs alongside an honest and critically open intellectual attitude in the face of daily life events and experiences. Intellectual honesty in confronting one's own reality and the reality outside oneself is the key to many great stories of discoveries that have contributed to progress in various fields. Isaac Newton, as noted by Gribbin, was an obsessive character who dedicated himself, body and soul, to whatever project he undertook. He often forgot to eat or sleep, especially when he was studying or conducting experiments. He even neglected his own safety when studying optics, staring at the sun for so long that he almost went blind and even poked his eyes with a blunt needle to study color images (Gribbin, 180-181). 

備考(Remarks) Indonesian 

2022  Robertus Jematu, Memungut Remah-Remah yang Tercecer di Jalanan Peziarah (Prolog)  共著  ISBN:978-623-8007-04-2 
Jejak Pustaka  , A5  , 313p.  , 2022/09/00   

概要(Abstract) Picking up the crumbs of the Word scattered on the pilgrim's path

Man does not live by bread alone, but by every Word that comes from the mouth of God (cf. Matthew, 4:4, Luke, 4:4). Thus in the history of civilization, humans have taken from nature and through nature not only what is necessary for the stomach (physical needs), but also what is necessary for the head (spiritual needs). Humans are creatures who
able to hear the Word of God (cf. Karl Rahner, Corso fondamentale sulla fede, 45-68). This ability is probably experienced by many people as a result of religious education. However, revealed religions are generally formed based on the Word of God that has been heard, picked up, and recycled in the theological reflections of the writers of Scripture.

As the Logos, the Word of God is simple, it cannot be divided or resolved further smaller parts. He is the Logos who is always one with the meaning of His reality as the Logos, who neither hides himself nor hides anything from himself. What is said is reality, that is who He is. He always shows himself and God's actions are as they are without any manipulation for hidden interests. This is the secret of creative and redemptive power and all signs of wonder (miracles) of every word that comes from the mouth of God as recorded in all the Holy Scriptures.

The Logos who is one with the reality of Himself is Jesus Christ whose words become light for the reflections in this book. Jesus is recognized as a complete unity and living in one body of: Logos as "mind" (will, will, concept, opinion, theory, plan, good intentions), Logos as "word" (language, talk, speech, promise), and Logos as “deeds” (action, praxis). This complete unity of thought (will), words and deeds is the key to Jesus' credibility as God to be human, and especially as the first human whose words were heard willingly, freely obeyed, and faithfully practised by the people of various ethnic groups in the world. The author of this book understands the unity of this Logos identity as a model of a person with integrity, namely a person who is "committed to protecting
and maintaining unity between heart, words and deeds” (cf. Matt, 21:28-32). 

備考(Remarks) Indonesian 

2022  “Anthropological Foundation of Transcendental Dignity of Human Beings in the Thought of Karl Rahner" in Robert Kisala et.al., Hominis Dignitati, An Interdisciplinary Approach (Chap. 8)   共著  ISBN: 978-971-510-317-6 
Logos Publications  , A5  , 383p.  , 2022/00/00   

概要(Abstract) この記事は、人間が尊厳のある生き物として認められるのは、特定の宗教の教えに従って神を信じているからではなく、人間には神を信じるか信じないか、信奉するかしないかの可能性、能力、自由があるからであり、 特定の宗教を信奉するかしないか、ということを説明したいと思う。 

備考(Remarks)  

2019  “Kenangan Akan Kemanusiaan Yang Adil Dan Beradab. Pesona Kekristenan” in Mathias Daven dan Georg Kirchberger, Hidup: Sebuah Pertanyaan. Kenangan 50 tahun (Chap.13 )   共著  ISBN: 978-602-1161-80-7 
Ledalero  , A5  , 529p.  , 2019/00/00   

概要(Abstract) Memories of a Just and Civilized Humanity
(The Charm of Christianity According to H. Waldenfels)

With a phenomenological approach, Hans Waldenfels has looked back at the historical resource of Christianity on the personal charm of Jesus of Nazareth. This historical endurance is not seen as the result of an essential theological defense, nor is it the result of the organizational administration of Christianity as a worldwide religion among many other religions and religious beliefs. On the contrary, the most fundamental charm of the Jewish Jesus is his way of thinking and his lifestyle that challenges his people's theological absoluteness and spiritual closure, and with it, he opens new horizons regarding just and civilized social relations among humans. Jesus was the first Jew to think of God as the Father of all people and the first human being in this world to think of all people as his brothers and sisters. Most important is that these are not only ideological programs that Jesus campaigned for while he was alive but are concrete praxis of life that he practiced daily. This lifestyle had become a meaningful story that the apostles and Christian missionaries proclaimed from century to century, allowing Christianity to survive as a living religion and to exist dialogically among other religions or religious beliefs until today.
 

備考(Remarks) Indonesian 

2017  "Masyarakat Terbuka Menurut Karl R. Popper dan Tribalisme Politik Demokrasi" in Maksimilianus Jemali, Tindakan Politik Perspektif Hannah Arendt (Epilog)   共著  ISBN: 978-602-1161-49-4 
Ledalero  , A5  , 326p.   , 2017/00/00   

概要(Abstract) Open Society According to Karl R. Popper and Tribalism in Democracy

Karl R. Popper (1902-1994) is a philosopher of science, natural science, and social-political science. His socio-political philosophy is embodied in two works: The Open Society and Its Enemies (London: 1945) and The Poverty of Historicism (London: 1957). This paper is the result of a study of Popper's socio-political ideas in these two works, which according to the author, are centered on the theory of “open society”, which upholds humanity, openness, self-criticism, truth, and justice. Open society was the result of the social evolution of ancient Greek society characterized as tribal, suspicious of other ethnic groups, having magical and irrational attitudes towards various events and social customs, and unable to make the distinction between natural regularity and social regularity (between nature and convention), legitimizing all regularity to the power of supernatural will. In this paper, the author argues that the character of this antique tribal society is still strong enough to characterize the politics of democracy in Indonesia, which seems to be very strongly influenced and even controlled by religious fundamentalism and tribalism. However, so far, the practice of democracy in Indonesia has not been able to create an open Indonesian society; on the contrary, it has created a “closed Indonesian society” regarding their respective religions and ethnicities.
 

備考(Remarks) Indonesian 

2015  “Formasi Iman dan Solidaritas Kristen”, in Luis Aman et.al., Kisol: Kenangan dan Harapan (Chap.16)   共著  ISBN: 978-979-19290-5-9 
Institut SOPHIA dan Parrhesia Institute  , A5  , 246  , 2015/00/00   

概要(Abstract) Formation of Faith and Christian Solidarity

“Formation of Faith and Christian Solidarity” is an analysis of the renewal discourse of Pope John XXIII, the prominent figure of what is commonly called “aggiornamento” in the Catholic Church. The main point of this discourse is not the word “aggiornamento” but the “hermeneutics of time”. The initiative and all efforts to convene the Second Vatican Council were born out of consideration and in the interest of dialogue with modernism. The hermeneutics of time from John XXIII is the interpretive key to understanding all the pastoral categories and various theological discourses in forming faith and Christian solidarity today. The form of time is the form of God, the first and foremost form of human life. God lives forever in time and gives life to people in time. So, all developments that arise from time, from all the dynamics of humanity, should not be judged as evil. On the contrary, various developments of society must be recognized as divine signs in time for the salvation of all. In this context, the “new” category is not just a category that expresses the contemporary aspect of any historical event, but, more than that, it is a category of gospels closely related to the memory of the messiahship of the historical Jesus acknowledged as the Christ, the “new order” of all creation and human life. John XXIII places the Christian faith in a form that has a dual function, namely, for a deeper personal relationship with Jesus as the source of all the sacred principles of the Church, as well as for linking Christian belief in solidarity with all universal human values. Christian solidarity should effectively nurture and foster a sense of “self-confidence” and social responsibility to Christians and humanity.
 

備考(Remarks) Indonesian 

2012  “Teologi Sosial dan Provokasi Melawan Penjinakan" in Paul Budi Kleden, Robert Mirsel (eds.) Menerobos Batas, Merobohkan Prasangka(Chap.16)   共著  ISBN:978-979-9447-56-2 
Ledalero  , A5  , 443p.  , 2012/00/00   

概要(Abstract) Social Theology and Provocation Against Taming

Theologian Dr. John Mansford Prior, SVD (1946-2022) who was actively involved in teaching social theology courses at the contextual-theological school of Ledalero, Flores-Indonesia, did not indoctrinate students with various theoretical doctrines around social theology. Social theology lectures are not treated only as a medium for socializing the Church’s social teachings. Instead, he “provoked” the students to use the Church’s social teachings as the spirit to engage in human concrete life; involved in criticizing the so-called taming theological, political-religious concepts. With that, John Prior ignited the fire of liberation both for theology as a discipline and for people who do theology from the shackles of taming that benefit certain groups and manipulate the majority of humans. John Prior “formed” a belief that theology as a discipline should free the theological subject from the tendency to be tamed by theology, and become critical of theological ideas that were built just to conserve a certain authority. For John, theology, especially social theology, is precisely about dismantling the selfish power of human beings and building a field of equal and just social relations among human beings. This paper is a “Festschrift” to celebrate the 65th birth anniversary of the social theologian John Mansford Prior, died July 2, 2022, which contains socio-theological reflections, using social analysis methods, based on the author’s social involvement in the lives of shop workers in Maumere City, Flores-Indonesia, the city where theologian John Prior lived, served as a missionary, and worked as a highly critical and academically productive social-contextual theologian.
 

備考(Remarks) Indonesian 

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