Dialog

Abstract:  The presence of certain motifs associated with pietism in the music of J. S. Bach has led some scholars to conclude that the composer was profoundly influenced by the 17th century movement within the German Lutheran Church. This essay argues that Bach was a Lutheran theologian, whose works can be understood only in the closest relationship to Martin Luther. Bach's commitment to Lutheran orthodoxy is evidenced by his erudite grasp of the writings of Luther and his long friendship with Eerdmann Neumeister. But it is in his music that Bach shows himself to be the true heir of the Lutheran tradition. This essay examines Bach's commitment to Scripture, his Christology and his soteriology.

In the global conversation over religious ideas, a de facto debate is raging between atheism, pluralism, and Islam. Pluralism respects the claim of every religion. Atheism respects the claim of no religion. Islam respects the claim of its own religion. How should a Christian theologian construct a doctrine of God that benefits from listening to this conversation yet stresses what is important in the gospel, namely, that the God of Jesus Christ is gracious in character? What is recommended here is to (1) investigate the truth question; (2) avoid putting God in the equations; (3) affirm what is essential; and (4) practice charity.

Awan Lembayung wrote:

Salam sejahtera, smoga Tuhan slalu memberkahimu,

Melati, maaf ya aku ngganggu kamu lagi,

Met, beribadah menyambut hari besarmu Natal dan Tahun Baru 2004. Dan kuucapkan selamat Natal dan Tahun Baru 2004 buatmu, smoga Allah slalu memberkahimu.

Setelah sedikit bertukar-pikiran mengenai agama kemarin, aku mungkin telah cukup memahami keberagamaan kamu yang begitu tulus berusaha mendekati Tuhan dengan kasih dan cinta.

Keberagamaan/ibadah/pengalaman religi kamu telah sedemikian kuat, sehingga aku sedikit ragu/tak sampai hati mengusik keimanan yang sedemikian kuat itu. Aku sangat menyukai dan benar-benar hormat kepada orang-orang yang sholeh. Kamu smoga termasuk golongan wanita yang sholeh. Allah pasti akan membalas dengan keselamatan dan kebahagiaan kepada mereka kelak.

Kepada orang-orang yang sholeh, baik itu beragama Kristen, Katholik, Islam, Hindu, Budha, Khonghucu, Santho, Yahudi, Kejawen, aliran dinamisme maupun animisme, dll di segenap penjuru bumi dan di dalam ruang waktu kapan pun, smoga mereka mendapat curahan kebahagiaan dan keselamatan Tuhan di hari akhir kelak. Sebab, mereka semua secara tulus telah berusaha beribadah dan menggapai wajah Tuhan dengan mengharap kasih, cinta, dan ridho-Nya. Apakah orang-orang yang begitu tulus dan sholeh tersebut tidak terselamatkan, gara-gara klaim setiap agama yang mengaku bahwa golongan mereka sendirilah yang terselamatkan? Apakah Allah yang katanya Maha Adil dan Maha Kasih akan bertindak demikian, menghukum orang-orang yang sedemikian tulus mengharapkan Kasih dan sayang-Nya?

……… berlanjut. (hanya sebagian surat 1)

Jawaban Melati:

Salam sejahtera dalam kasih Tuhan.

Thanks buat emailmu, kebetulan pas buka email trus baca.

Thanks pula sudah tahu mengenai keyakinan saya. Dan saya sangat menghargai pula orang2 yang mau menghargai orang lain.

Tapi maaf kalau kamu punya niatan untuk mengusik keimanan saya, saya cuma mau katakan satu hal: berhati-hatilah. Saya bukannya takut menghadapi siapapun tetapi itu karena saya SUDAH dan BENAR2 tidak suka ada orang lain “mengusik”  keimanan saya lagi. Bahkan meskipun itu bapak saya sendiri. Sekali lagi maaf. Sekeras apapun kamu mau membengkokkan jalan saya dengan tujuan apapun, saya TIDAK SUKA dan TIDAK MAU. Semuanya sudah cukup untuk saya ketahui.

Saya TIDAK PERNAH mengatakan dan menyatakan agama lain salah atau keyakinan sayalah yang benar, yang benar adalah bahwa tiap orang sudah memilih jalan keselamatannya sendiri2 dengan konsep keselamatannya sendiri2 pula!!! DEMIKIAN PULA SAYA! Kenapa saya tidak lagi memberikan peluang karena saya sudah TENANG dan YAKIN dg jalan saya. Saya tidak peduli orang lain mau mengatakan saya: KAFIR, BODOH, NDAK PUNYA OTAK, PRIMITIF, TERTUTUP, SAKLEK, dan lain sebagainya OH PUJI TUHAN!!!

Bagi kami keselamatan itu adalah karunia dari Allah semata, dan bukan hanya karena orang terus2an berbuat baik maka mereka selamat dan pasti masuk SurgaNya Allah. Apakah kita bisa menyatakan seseorang yang selalu memberikan sedekah dengan sebanyak2nya maka dia PASTI masuk Surga? Bisa membangun rumah ibadah PASTI MASUK SURGA? MESAKKE TENAN WONG CILIK, mas. Nggo mangan wae susah opo meneh arep mbangun rumahe dewe. Padahal Allah itu MAHA BAIK dan ADIL, orang sejahat apapun, sebelum dia meninggal, mau menerima keselamatan yang dari Tuhan, dia pasti masuk Surga. Itu sudah terbukti!!! Kalau istilahmu dulu adalah diPENAKKE. Berbuat baik harus dijadikan KEBUTUHAN, dan

BUKAN KEWAJIBAN!!! Dengan demikian bisa dengan tulus hati berbuat baik tanpa mengharap imbalan apapun, karena Tuhan menilai HATI dan bukan menilai yang KETOK DI MATA manusia.

The doctrine of the Trinity has, in the past couple of decades, reclaimed its central place in Christian God talk. Theologians are now using it to render every doctrine more explicitly Christian, and to sharpen interreligious dialogue. There is a strong drive toward vindicating the doctrine as relevant, but also a recognition that if it is truly a teaching about God it must remain somewhat theoretical. Finally, the field of historical theology is undertaking a fresh examination of the basic primary texts of trinitarian theology.

For many people the names "Arab Christians" and "Palestinian Christians" seem to be oxymoronic. Christianity was, however, born in the Middle East, in a little town called Bethlehem. This article explores the ways in which Palestinian Christians, a minority group in both Palestine and Israel, relate to both Jews and Muslims in Palestine and Israel. Though there is no covert persecution of Palestinian Christians, they face the same trials as other Arabs and Muslims in Palestine, due to the current policies and actions of the Israeli government and to the current "war on terrorism." In fact, Christians in Palestine become easy targets for both those enraged by and supportive of the US declaration of war. At the same time, they offer the world an example of healthy Christian-Muslim relations. Perhaps too, Palestinian Christians can be the bridge between the Jewish and Muslim communities in the Holy Land.

This review expresses great concern with so-called Christian Zionism. The author explains the confusing push-pull relation of Pentecostalism to Christian Zionism's underlying apocalyptic eschatology, premillennial dispensationalism. He agrees with the thrust of Smith's discussion from a Lutheran perspective of the complex historical, theological, and political dynamics involved in Christian Zionism's formation and development, but accents distinctions between a generally harmless conventional form and a particularly virile fundamentalist form that can be aggressive and possibly even dangerous. Of special concern is articulation of an erudite political ethic informed by the theology of a Christian pneumatic apocalyptic eschatology, faithful to the incoming reign of God taking seriously predictive prophecy. In conversation with Smith, this appreciative response suggests a possible paradigm for positive involvement in political and social aspects of the present world congruent with apocalyptic hope expressed in premillennialist terms.

Kajian berkaitan dengan integrasi kaum di Malaysia agak kompleks. Ini kerana, sosio politik setiap kaum bersifat perkauman. Agen-agen seperti sejarah, pendidikan, media, parti politik dan pertubuhan bukan kerajaan amat kuat mencengkam budaya politik setiap kaum. Akhirnya, lahirlah setiap bangsa yang memperjuangkan kepentingan masing-masing. Bukti-bukti ini diperolehi melalui tinjauan yang dibuat ke atas kajian-kajian sebelum ini. Keadaan tidak banyak berubah sehingga ke hari ini. Kajian ini bertujuan menilai sejauh mana pengaruh agen sosio politik seperti sejarah, institusi keluarga dan pendidikan yang dilalui meninggalkan kesan terhadap hubungan antara kaum. Hasil kajian menunjukkan sosio-politik perkauman melahirkan sentimen perkauman yang tinggi. Integrasi masih lagi samar. Realitinya, sentimen perkauman masih kuat mencengkam budaya politik masyarakat berbilang kaum. Kata Kunci: Integrasi nasional, sosialisasi politik, politik etnik, agenda nasional, perpaduan ABSTRACT Study on integration and unity among races in Malaysia is quite complex. These are due to the facts that the political socialization agents process i.e. history, education, social, economy and politic, are race oriented. Every race fights for their own interest. Most of the past research have shown that the racial sentiments in Malaysia were tensed. This research aimed to analyst the influence of political socialization agents, history, family and education institutions, towards the ethnic relations. The study shows that the agents contribute to the high level of polarization. Integration and unity among races are only hope. In reality, racial sentiment still a major challenges in this country.

Kajian berkaitan dengan integrasi kaum di Malaysia agak kompleks. Ini kerana, sosio politik setiap kaum bersifat perkauman. Agen-agen seperti sejarah, pendidikan, media, parti politik dan pertubuhan bukan kerajaan amat kuat mencengkam budaya politik setiap kaum. Akhirnya, lahirlah setiap bangsa yang memperjuangkan kepentingan masing-masing. Bukti-bukti ini diperolehi melalui tinjauan yang dibuat ke atas kajian-kajian sebelum ini. Keadaan tidak banyak berubah sehingga ke hari ini. Kajian ini bertujuan menilai sejauh mana pengaruh agen sosio politik seperti sejarah, institusi keluarga dan pendidikan yang dilalui meninggalkan kesan terhadap hubungan antara kaum. Hasil kajian menunjukkan sosio-politik perkauman melahirkan sentimen perkauman yang tinggi. Integrasi masih lagi samar. Realitinya, sentimen perkauman masih kuat mencengkam budaya politik masyarakat berbilang kaum. Kata Kunci: Integrasi nasional, sosialisasi politik, politik etnik, agenda nasional, perpaduan ABSTRACT Study on integration and unity among races in Malaysia is quite complex. These are due to the facts that the political socialization agents process i.e. history, education, social, economy and politic, are race oriented. Every race fights for their own interest. Most of the past research have shown that the racial sentiments in Malaysia were tensed. This research aimed to analyst the influence of political socialization agents, history, family and education institutions, towards the ethnic relations. The study shows that the agents contribute to the high level of polarization. Integration and unity among races are only hope. In reality, racial sentiment still a major challenges in this country.

The doctrine of justification is of highest importance for Lutheran theology. But regarding their worship practice Lutheran churches seem to be less aware of this priority than Orthodox, Roman-Catholic and Anglican churches. David Fagerberg, building on Alexander Schmemann, claims the worship service experience is theologia prima, God's action upon God's people. At the same time Andrea Grillo calls the human being an animal ceremoniale stating that liturgy always reminds us that God's action comes first. Can Lutherans building upon this ecumenical liturgical theology find in the worship service the 'place of justification'?

Abstract:  This article relates the sacrament of the Eucharist to world migration and hospitality. To weave these themes is to find borders all around the Eucharistic table/altar, borders often unnoticed but borders that define economic, social, cultural, sexual and class divides. Using the notion of borderless borders and engaging Jacques Derrida's notion of hospitality, the author tries to expand the possibilities of the Christian demand to welcome people in and around and through the eucharistic sacrament as people gather with one another to be with one another and issue this constant call of welcome to whomever wants to come and eat.

Latino/a Theology is rising among theologians of Latin American descent in the United States. This article describes five characteristics: 1) it is specific to the cultural context of marginalized Hispanic history; 2) it focuses on the theme of mestizaje/mulatez, the biological and cultural mixing of European Spanish with Africans and indigenous Americans; 3) it derives from popular religion; 4) it deals with everyday life, lo cotidiano; 5) like liberation theology, it emphasizes praxis.

In dialogue with Ted Peters this article argues that atheists can and do respect other religions; that the term "respect" itself is a slippery word that requires careful delineation; that what we call religious pluralism ("parity model") is a form of religious relativism; and that much of the doctrine of the Trinity is not symbolic language but conceptual. These points are meant to forward the truth-claims of Christian confession in a pluralistic world.

Luther research in the Nordic countries is characterised by both continuation and discussion of its own legacy. Finnish Luther studies have a prominent position here, but are by no means the only actors in Nordic Luther research. Giving an overview of Nordic Luther research in the last decade, the article selects four main topics that have been the focus of special attention: politics and ethics, Communicatio idiomatum and Luther's view on language, Luther as preacher, and Luther and the gift. The article concludes with some comments on the continuing role of creation theology, so strongly emphasised in last century's Scandinavian Luther research.

Kajian berkaitan dengan integrasi kaum di Malaysia agak kompleks. Ini kerana, sosio politik setiap kaum bersifat perkauman. Agen-agen seperti sejarah, pendidikan, media, parti politik dan pertubuhan bukan kerajaan amat kuat mencengkam budaya politik setiap kaum. Akhirnya, lahirlah setiap bangsa yang memperjuangkan kepentingan masing-masing. Bukti-bukti ini diperolehi melalui tinjauan yang dibuat ke atas kajian-kajian sebelum ini. Keadaan tidak banyak berubah sehingga ke hari ini. Kajian ini bertujuan menilai sejauh mana pengaruh agen sosio politik seperti sejarah, institusi keluarga dan pendidikan yang dilalui meninggalkan kesan terhadap hubungan antara kaum. Hasil kajian menunjukkan sosio-politik perkauman melahirkan sentimen perkauman yang tinggi. Integrasi masih lagi samar. Realitinya, sentimen perkauman masih kuat mencengkam budaya politik masyarakat berbilang kaum. Kata Kunci: Integrasi nasional, sosialisasi politik, politik etnik, agenda nasional, perpaduan ABSTRACT Study on integration and unity among races in Malaysia is quite complex. These are due to the facts that the political socialization agents process i.e. history, education, social, economy and politic, are race oriented. Every race fights for their own interest. Most of the past research have shown that the racial sentiments in Malaysia were tensed. This research aimed to analyst the influence of political socialization agents, history, family and education institutions, towards the ethnic relations. The study shows that the agents contribute to the high level of polarization. Integration and unity among races are only hope. In reality, racial sentiment still a major challenges in this country.

Historically, confirmation ministry among Batak's took the form of missionaries presenting the Christian religion in an apologetic and persuasive tone, in an effort to ready Batak converts for Baptism. Today, confirmation ministry among Batak Christians is understood as a fleshing out of what it means to be baptized into the church community. This article explores the method and aims of the confirmation rite and ministry among Batak Christians.

The best-selling Scandinavian crime fiction of the last ten years extensively deals with the problem of remaining evil in a peaceful and just welfare society. It develops a view of "secular theodicy" which aims at explaining the presence of radical evil in a secular late modern society. In this explanation it employs the Lutheran imagery of "hidden God" (Deus absconditus). The paper reviews recent novels

First, I summarize the major findings of a new comprehensive resource, Torture and Democracy, by Darius Rejali, as corrective for the current state of confusion and concealment in United States with regard to the persistence of torture. Second, I respond theologically to the insights from this scholarship through a) reflection on victims of torture as 'nonpersons' in light of theological anthropology, and through exploring the role of Christians in the public square, and b) addressing the problem of sacrificialism.

This essay applies pressure to Douglas John Hall's use of Luther's theologia crucis in his calls for the church to become an ecclesia crucis. In my analysis, the theology of the cross is best used not as a hermeneutical key for discerning Christendom's end and the church's new beginning, but as training in developing the capacity to discern both God and church as they hide under opposite signs. By drawing on Hall, two feminist Lutheran theologians, and Stanley Hauerwas, the essay suggests that the practices of the institutional church might be exactly what is needed for the formation of theologians of the cross.

This year marks the 30th Anniversary of Lynn White's critique of Christianity, which set off the field of eco-theology. At that time, apologetic theologians responded to the White critique, that the Genesis "dominion" command is largely responsible for the contemporary ecological crisis, through reformulating Christian doctrines to address ecological issues. These pioneers have brought us a long way in terms of addressing both how Christianity has been responsible in supporting harmful humanearth relations and what resources within the tradition might be useful for addressing the contemporary ecological crisis. Building on this work, this article suggests that Christian theology (whether eco or not) will continue to support an understanding of the human being as rooted "outside of creation" as long as the concept of a transcendent, Omni, Creator-God is left intact. In place of this theological discourse of transcendence which secularizes the natural realm, I suggest a "radical materialist" (Val Plumwood) understanding of Christianity that moves between idealism and reductive materialism (both are forms of transcendence) through a "planetary" (Spivak) understanding of Creation and a "bio-historical" (Gordon Kaufman) understanding of anthropology.

Abstract:  When Pope Benedict XVI delivered his September 2006 address at the University of Regensburg, Faith, Reason, and the University, he pined at the diminishment of universal reason in church life. He blamed the Protestant Reformation for beginning a process of dehellenization that has led to the loss of reliance upon reason. Over against the pope's claim, a closer look at Reformation history and Protestant theology will show no diminishment in the role of reason. What is distinctive to the Reformers and today's heirs is reliance on sola scriptura, scripture alone. The role that reason plays for Protestants is to expand our understanding as we reflect on scripture and, not only scripture, but also tradition and expereince. No less than Roman Catholics, Protestants embrace fides quaerens intellectum or “faith seeking understanding.”

The doctrine of justification-by-faith has gathered enough dust on its shelf in the museum of antiquated doctrines. When we draw justification-by-faith out where we can take a good look at it, it glistens like a mirror. It reflects back to us human beings who we are. We are self-justifiers. In the name of justice, we perpetrate violence. The pursuit of justice does as much damage as the pursuit of injustice, unfortunately. Like a mirror, justification-by-faith reveals who we are and announces that God justifies us by grace. This means we do not have to self-justify. Liberated from self-justification, the Christian is free to love for the sake of the beloved.

Henriksen discusses what it means that God is personal, with special regard to the claim that God is love. If God is love, God must be understood as personal. This approach is related to different elements concerning human life and human freedom, and how to engage in human life. Also the radical alternative is suggested: instead of understanding God as love, the alternative is considered that death is God (as the final and strongest power there is). This alternative shows that it is the most likely interpretation of actual human conduct to opt for the alternative that God is love. Hence, to understand God as love is part of what it means to relate humanely and with hope to what is taking place in human life.

Ateizm jest prawdziwym i dramatycznym wyzwaniem przyszłości. Dopiero przyszłe pokolenia ludzi wierzących zmierzą się ze światem zdominowanym przez myślenie, dla którego Bóg jest wrogiem lub intruzem. Dopiero najbliższe dziesięciolecia przyniosą owoce współczesnej niewiary i religijnej oziębłości. Wydaje się, że dzisiaj widzimy jedynie kontury świata, który nadchodzi.

This article digs beneath the surface of American assumptions regarding war to explore the ethical interconnections between national identity, war, and religion. Striking differences emerge between the dynamics of religion and politics with regard to war and peace in presidential speeches regarding the Iraq and Afghanistan wars, and the analysis of war from an earlier generation, encapsulated by Dr. Martin Luther King Jr.'s "Beyond Vietnam: A Call to Conscience," from 1967. Study of this political discourse helps us better understand our own reality in the United States, and the moral consequences of our beliefs about war, sacrifice, the human character, and the identity of the nation.

Abstract: In this article I raise the question of whether and how Christians can become captive to a kind of constricted imagination, and how this does not serve the church well in its work with youth and young adults. I draw on examples from pop music (Kanye West, U2) to portray ...

The focus of this paper is a reassessment of the apparent opposition between technology and human nature. Paleoanthropologists have argued that human evolution is closely connected to the use and development of tools. Tool use is also found among animals, but the human cognitive apparatus enables humans to use tools in unparalleled ways. From this, it is concluded that technology and culture are natural phenomena, and that humans are 'natural-born cyborgs,' or, theologically speaking, 'created co-creators,' naturally enabled to use technology as extensions of their bodies and minds and as an instrument to enhance the freedom of all of creation.