Seri Filsafat Teologi Sekolah Tinggi Widya Sasana en-US Seri Filsafat Teologi 1411-9005 Persahabatan merespon tanda-tanda zaman (analisis historiografis duc in altum kolaborasi stft widya sasana) <p>This article focuses on the theme of collaboration and friendship lived and experienced in Widya Sasana School of Philosophy and Theology to respond the challenges of the times. The methodology applied is analysis of historical moments without going into the details of the events based on the original documents of foundation of the campus. The goal of study is to analize how friendship and collaboration have shaped and built up this campus. STFT Widya Sasana is metaphorically like a ship that has to continue to sail across the ocean of educational challenges from time to time. This historiographical analysis study found that true friendship needs to prioritize missionary, collaborative, dialogical, accountable and sustainable characters for the priestly education in such a way that the alumni be able to respond to the challenges of the times.</p> FX. EKO ARMADA RIYANTO Copyright (c) 2020 Seri Filsafat Teologi 2020-12-07 2020-12-07 30 29 1 24 10.35312/serifilsafat.v30i29.6 Makna Persahabatan Sebuah Tinjauan Dari Perspektif Filsafat <p><em>This article is meant to be a philosophical reflection on the meaning of friendship. As evident from its sub-titles, the article is divided into four parts. First, it deals with the notion of friendship, in which the genuine friendship, or in Aristotle’s term called the perfect form of friendship, is distinguished from the egoistic or the imperfect forms. Referring to Aristotle’s account of friendship, the perfect form of friendship is a friendship in which each friend values the other for their own particular qualities, for their own sake, for their virtuous character and not for the pleasure or utilities they can provide. The imperfect forms of friendship usually do not last long, because the tie of friendship will get loose and finally di</em><em>s</em><em>solved when it does not bring either pleasure or utilities each friend wants. Second, following Aristotle, I try to explain why friendship is consider</em><em>ed</em><em> important for human happiness. Third, the element of right and duty that get in</em><em>vo</em><em>lved in the personal relation of friendship is being addressed. Finally, due to the increasing importance of online communication nowadays, especially during this pandemic corona virus outbreak, I would like also to address the oppo</em><em>r</em><em>tunities and challenges of online friendship or the relation of friendship mediated by social media. In this regard, the opportunity to foster online friendship is bigger under the model of moral friendship according to Kant and Kierkegaard in which universal love is emphasized, and Nietzsche’s model in which the agonistic nature of friendship is highly valued, than under the Aristotle’s model.</em></p> Justinus Sudarminta Copyright (c) 2020 Seri Filsafat Teologi 2020-12-07 2020-12-07 30 29 25 47 10.35312/serifilsafat.v30i29.2 Membangun Identitas Inklusif - Krisis Identitas Dalam Lensa Kajian Poskolonialisme <p>Multidimentional crisis which became more visible in the Covid-19 pademic era, actually rooted in the crisis of identity of Indonesia. It occurs, especially when identitys is considered as essential caracters or inherent features of this nation, inherited from the previous generation. The understanding of such kind of identity causes defensive, exclusive attitudes at the level of individual, communal, or even as a nation. In this perspective life is simply considered as an arena of contestation and will end up in the subordination of the others. By utilizing the lens of Postcolonial Theory, I axhibit the roots of that crisis of identity, and also propose a new perspective, which is comprehending identity as a production or a continuous process in a making. This new understanding of identity, I believe, will enable Indonesia to cope with the crisis, and to find ethical foundations in preserving and cultivating their life inclusively.</p> Robertus Wijanarko Copyright (c) 2020 Seri Filsafat Teologi 2020-12-07 2020-12-07 30 29 48 65 10.35312/serifilsafat.v30i29.10 Menyoal Persahabatan Sebagai Problem Relasionalitas: Sebuah Kontruksi Atas Konsep Alteritas Emanuel Levinas Dan Pluralitas Hannah Arendt <p>Alterity, plurality, and relationship are the three key words which summarize the whole content of this article. The first key word is the core of Emanuel Levinas’ Ethics, the second key word is the summary of Hannah Arendt’s the essence of politics, and the third is from the construction on the concepts of alterity and plurality. From the attempt to construct the two concepts, the writer assumes that alterity and plurality are the basis to understand friendship as the problem of a relationship. The method used in this article is hermeneutics on the inter-subjectivity based on Emanuel Levinas’ Ethics and Hannah Arendt’s thought on politics. The findings on this construction is that friendship which is based on the principles of relationship is the solution of the <em>egology</em> – self-enhancement and ‘<em>heterophobia</em>’ – the phobia to other people in the daily life these days.</p> Pius Pandor Copyright (c) 2020 Seri Filsafat Teologi 2020-12-07 2020-12-07 30 29 66 94 10.35312/serifilsafat.v30i29.20 Persahabatan Dalam Perspektif Neo-Thomisme Yoseph Pieper <p>Neo-thomism is a school of philosophy that revives the philospical-theological thoughts of Thomas Aquinas. This article contains of the thoughts of Yoseph Pieper, a German Catholic philosopher who follows Neo-Thomism. Joseph Pieper’s works show their root to Thomas Aquinas’ philosophy. Pieper’s concepts on man and society, as discussed in this article, become the writer’s perspective to convey the concept of friendship which concluded from Pieper’s concept about an ideal Christian: a man of faith, hope, love, temperance, justice, courage, and prudence.</p> Sermada Kelen Donatus Copyright (c) 2020 Seri Filsafat Teologi 2020-12-07 2020-12-07 30 29 95 111 10.35312/serifilsafat.v30i29.15 Konsep Persahabatan Dalam Pemikiran Thomas Aquinas <p>Friendship is a word that is very familiar to us and we often hear it in the daily people’s conversation. The public or general opinion understands that friendship is the same as a companionship or a meaning of friend has an identical sense with a companion or a colleague. But how about this identification? Is it true? This paper attempts to elaborate the friendship meanings, by presenting its motives (intentions) and purpose (finality), so that we can understand the&nbsp;signification of friendship. The object of this research is the concept of friendship in Thomas Aquinas' thought. And the approach used in this research is a critical historical study.</p> Valentinus Saeng Copyright (c) 2020 Seri Filsafat Teologi 2020-12-07 2020-12-07 30 29 112 136 10.35312/serifilsafat.v30i29.7 Humanisme Bagi Sesama – Menyingkap Akar Kekerasan Dalam Relasi Antarmanusia Dan Etika Tanggung Jawab Menurut Emmanuel Levinas <p>This article contains the most fundamental text of Emmanuel Levinas. His unique contribution is his argument that the morality is not a branch of philosophy, but first philosophy (TI 304). His starting point is the actual concrete encounter, with the “face” of the other, that underlies our sense of self and identity, and this, in turn is the beginning of Levinas’ understanding of what Philosophy is. Philosophy begins with the other and ethics is undertood as a relation of infinite responsibility to the other person. By this, he means that when we face someone, before we decide to respond others (to wish someone “great day”, to give or not to give money to a beggar), we are already put into a relationship with them. This is the reason why he calls that relationship ‘the original relation’. This unconditional responsibility is not something we take on or a rule by which we agree to be bound, it exists before us and we are ‘thrown’ into inexhaustible responsibility for them without any choice.&nbsp; Although his big idea is not adequate for the solution of all our ethical problems, we find the strength of Levinas’ position in reminding us to the nature of ethical demand, which must be presupposed at the basis of all moral theories.</p> Editha Soebagiyo Copyright (c) 2020 Seri Filsafat Teologi 2020-12-07 2020-12-07 30 29 137 157 10.35312/serifilsafat.v30i29.18 Persahabatan Antara Allah Dan Manusia: Suatu Tinjauan Alkitabiah <p>When God communicates with human, He needs to use human language and ideas. God, in one way and another, is described as human’s friend. This is called anthropomorphism. The friendship among people is difinetely noble and beautiful that it is appropriate to describe the relationship between God and human. This relationship becomes very obvious from the explicit verses about God’s friends as well as from the similarity in the terms used in both friendships.</p> Henricus Pidyarto Gunawan Copyright (c) 2020 Seri Filsafat Teologi 2020-12-07 2020-12-07 30 29 161 171 10.35312/serifilsafat.v30i29.24 Abraham Sahabat Allah <p>Abraham is called &nbsp;by the three monotheistic religions as friend of God. According to Gn 18:16b-33 he by his call is to become a friend of God. What does it mean? In wisdom theology of&nbsp; Wis 7-8 those who seek and love wisdom are called friends of God and in Jn 15:15&nbsp; Christ calls all His disciples as His friends. This study tries to explore the relationship between these texts and&nbsp; its significance for the life of the Church in our time.</p> Berthold Anton Pareira Copyright (c) 2020 Seri Filsafat Teologi 2020-12-07 2020-12-07 30 29 172 182 10.35312/serifilsafat.v30i29.8 Sahabat-Sahabat Tuhan Yesus Suatu Renungan Teologi Biblis <p>To know who are the friends of Jesus is very important for every christian because He is “the way, the truth and the life” and “no one comes to the Father except through” Him (Jn 14:6). Friends of Jesus are tax collectors and sinners,infants/simple, John the Baptist, Lazarus our friends and every christian who does His commands.</p> Berthold Anton Pareira Copyright (c) 2020 Seri Filsafat Teologi 2020-12-07 2020-12-07 30 29 183 189 10.35312/serifilsafat.v30i29.11 Doa Batin: Doa Persahabatan Dengan Yesus Menurut Santa Teresia Dari Yesus <p>This is a short study of mental prayer according to St. Teresa of Jesus, doctor of the Church. Mental prayer according to her ‘is nothing else than an intimate sharing between friends to be alone with Him who we know loves us’. This definition is&nbsp; biblical and ahead of&nbsp; <em>Dei Verbum</em>, art.2. God is our friend. Mental Prayer has to be the soul of vocal prayer. Both are closely related as appear in the teaching of Jesus on the persistence of prayer (Lk 11:1-4,5-8,9-13).</p> Berthold Anton Pareira Copyright (c) 2020 Seri Filsafat Teologi 2020-12-07 2020-12-07 30 29 190 199 10.35312/serifilsafat.v30i29.9 Redefinisi Arti Sahabat Dalam Perspektif Kitab Ayub <p>The Book of Job is always related to the question why pious people endure misery. This writing tries to dig the other message of the Book of Job that is friendship. Thence, the question that would be answered in this writing is what the meaning of friends according to the Book of Job. Through narrative analyses, this writing tries to present Job’s friends which construct the whole story in the Book through their dialogs. Starting from the recognition of Satan in the Book of Job as “enemy” or “the accuser”, this writing comes to a conclusion that eventually Job’s wife and friends take the function and roles of Satan as Job’s enemy.</p> Gregorius Tri Wardoyo Copyright (c) 2020 Seri Filsafat Teologi 2020-12-07 2020-12-07 30 29 200 215 10.35312/serifilsafat.v30i29.22 Dinamika Persahabatan Barnabas dan Paulus <p>Barnabas and Paul are the apostles for the Gentiles. Luke does not mention explicitly that both are close friends (philos). This article explores their relationship from the writings of Luke and Paul himself and shows that these apostles who have different backgrounds are not only co-workers or companions in proclaiming gospel. Both have become friends, not because of their quantity of togetherness, but because of the quality of their relationship that marked by mutual belief and support, and one mind-one heart in their joy and suffering in service. Although in the second missionary journey they are separated, the spirit of love is prioritized so that they find the good ending. The dynamic of their friendship would inspire those who are doing the same assignment.</p> Didik Bagiyowinadi Copyright (c) 2020 Seri Filsafat Teologi 2020-12-07 2020-12-07 30 29 216 239 10.35312/serifilsafat.v30i29.12 Allah Tritunggal: Allah Yang Bersahabat <p>This article is to describe the imageof the Trinity God who is affectionate based on the Holy Bible and the Church Tradion. The Trinity is God who is Supreme good, plural as well as singular, all-Merciful, inclusive, communicative, and affectionate. God reveals Himself through His creations, the Israelities exodus, the commission of Jesus and the Holy Spirit. In the mids of the world that is easily segregated by the issues of ethnocentrism, radicalism, primodialism, religious fundalism, sacism, horizontal conflicts, etc; the image of the affectionate Trinity God could be the source of inspirations and model to the reformation and transformation of the human race’s better, friendly, harmonious, affectionate, inclusive, and humane life.</p> Kristoforus Bala Copyright (c) 2020 Seri Filsafat Teologi 2020-12-07 2020-12-07 30 29 2443 274 10.35312/serifilsafat.v30i29.27 Jürgen Moltmann: Persahabatan Sebagai Antisipasi Kepenuhan Harapan <p>Jürgen Moltmann’s theology of hope enacts the idea of hope as the foundation of friendship. Those who want to live in a friendship should be open to each other, acknowledging that misapprehension and misunderstanding are possible in a friendship journey. To achieve the value of salvation in experiencing friendship, one needs to have the courage to turn or direct his/her vision to the experience of God. God Himself has experienced that His logging to reach man and have good relationship with His people is obstructed by man’s stubbornness to refuse His love. Jesus’ passion and death is the peak of man’s refusal to God’s plan of love. Similarly, the faithful is able to open his/her heart and direct his/her vision to his/her friends only. The openness of one’s heart has the character of inviting and waiting until the right time his/her friends have the courage to open themselves in a salvaging relationship.&nbsp; Until the time comes, for the faithful, the friendship with God is comforting and supporting in every failure and rejection. The task of every Christian is to facilitate and mend the relationship.&nbsp; Moltmannian’s hope shows that the relationship between God, the Eschatology, and hope, is manifested in a commitment to inclusivity; the ministry to those in need, environment concern, and faithfulness to those who are poor and marginalized.</p> Antonius Denny Firmanto Copyright (c) 2020 Seri Filsafat Teologi 2020-12-07 2020-12-07 30 29 275 293 10.35312/serifilsafat.v30i29.3 Communicatio In Sacris Berbagi Kasanah Rohani Medium Membangun Persaudaraan di Antara Umat Kristiani Analisa Sejarah, Doktrin dan Iuris <p>In this paper, the author studies of Communicatio in Sacris as an act of sharing sacraments among Christians. This study begins with the author's observation regarding of relation among Christians at this time. In the past centuries, many dissensions happened and large communities were separated from full communion with Catholic Church. Each excludes others to take part in its own liturgy. However, it should be kept in mind, that unity which Christ willed, stood at the very heart of the Church’s mission. At every era, there have been figures who do not only defend the Church but also open the Church to other Christians, especially, in her liturgical services. It has begun a long the history of the Church. It is sufficient to simply to mention two of them. In 1244 Innocent IV allowed Dominicans to minister separated Christian communities by sharing the Eucharist with them. In modern age, John XXIII who led the 2<sup>nd</sup> Vatican Council&nbsp; has brought Catholic Church even more open toward other Churches, giving a wide possibility to share sacraments with non Catholic. The purpose of all these actions is for the goodness of souls. The method used in this article is a qualitative research, by analyzing the Church view of communicatio in sacris. The author analyzed the Church documents: 2nd Vatican Council, Canon Law and other sources, including digital sources to support the analysis. From this study, the author found out that communicatio in sacris in its strict meaning means to share sacraments amongs Christians that becomes an instrument to foster fraternity among Christians.&nbsp;</p> I Ketut Gegel Copyright (c) 2020 Seri Filsafat Teologi 2020-12-07 2020-12-07 30 29 294 333 10.35312/serifilsafat.v30i29.25 Gereja Sebagai Komunitas Persahabatan <p>Friendship is not something new in human life. It has existed since man existed in the world with others. Awareness of self and other creations encourages man to build friendship. Many philosophers and theologians have had ideas about the meaning of friendship. With friendship, our life becomes meaningful. The Scriptures also give the meaning of true friendship to human being. Therefore, friendship is a very essential thing in human life. True friendship needs to be based on love, trust, sincerity, sacrifice, kindness, and so on. Friendship itself must be born from the soul. A soul that is ready to give the best for friends. The friendships built by people are often fragile and vulnerable to break up. True friendship will not be eroded by time and distance. It will last forever when a soul is united in it. The Church is a community built by Jesus. The Church is born of friendship. Jesus gathers His friends at one Eucharistic table.<br><br></p> Markus Situmorang Copyright (c) 2020 Seri Filsafat Teologi 2020-12-07 2020-12-07 30 29 334 350 10.35312/serifilsafat.v30i29.26 Kolegialitas: Suatu Bentuk Formasi Berkelanjutan Imam <p>Ongoing formation is a subject which is very actual at this present time in relation with priesthood which has been pointed out by the Second Vatican Council. The church has promulgated various documents to this urgent need. One aspect of the ongoing formation is priesthood collegiality to Jesus Christ as high priest, to church where is incardinated, to hierarchy as his institution, to the other priests as his colleagues and to lay people who is also his peer of pastoral service. The intention this writing is to revive priest that the effectiveness and efficacy of pastoral service is collegiality.</p> Edison R.L. Tinambunan Copyright (c) 2020 Seri Filsafat Teologi 2020-12-07 2020-12-07 30 29 351 366 10.35312/serifilsafat.v30i29.17 Merayakan Persahabatan Yang Memerdekakan Refleksi Atas Pandangan Odo Casel Tentang Misteri Kehadiran Karya Keselamatan Dalam Liturgi <p>Scripture shows that liturgy is the basic reason why GOD saved his people so that God’s chosen people might freely worship God (Ex 4:23) in spirit and truth’ (Jn 4:24). Liturgy becomes a mediator and a moment for the real presence of God’s saving deed. The relationship between God and His/Her people is drawn into a reality in our liturgy.&nbsp; Odo Casel reflects on our relationship with God is not a mere speculative idea but it is an objective reality that happens in our daily life. The Encyclic Mediator Dei emphasizes the Divine aspect of God’s grace in the history of salvation that restored our relationship with God.</p> Pius Manik Copyright (c) 2020 Seri Filsafat Teologi 2020-12-07 2020-12-07 30 29 369 380 10.35312/serifilsafat.v30i29.13 Homo Homini Amicus: Tanggungjawab Kultural Gereja Dalam Zaman Ini <p>This article is to promote the values of friendship from the Christianity anthropology perspective in the frame of nation community as a shared-home. Very often, friendship is reduced exclusively on ‘<em>in-group’</em> and enriched by primordial mentality (religion, culture, race, communities in the society). They who don’t agree with the values lived by the ‘<em>in-group</em>’ regarded as ‘the others’, even, treated as dangerous opponents. Firstly, to build a great cultured society, the concept of ‘friendship’ (Latin: a<em>micitia</em>; Greek: <em>philia</em>) should be re-defined. In the Christianity anthropology, friendship, as the highest form of relationship, has its source in the belief that man is created in ‘God’s image’ (Gen 1:26-28), who has the responsibility to manage the shared-world to live together in harmony. Secondly, the Catholic education institutions, from elementary to university, need to continually self-empowered with the spirituality of friendship which promotes more civilized humanity, ‘with all your heart, and with all your soul, and with all your mind, and with all your strength’ (Mark 12:30)</p> Raymundus I Made Sudhiarsa Copyright (c) 2020 Seri Filsafat Teologi 2020-12-07 2020-12-07 30 29 381 407 10.35312/serifilsafat.v30i29.16 Sollicitudo omnium ecclesiarum: Kepedulian Dan Kerjasama Gerejawi Untuk Tanah Misi Dan Di Tanah Misi <p>The concern to the situation and condition to all other members of the Church and the collaboration for the welfare of the entire Church is the expression of <em>communio </em>(communion) which is the character of Christ Church. The arise of Church in the mission land and its development which like the mustard seed is the fruit of the concern and collaboration of the missionaries showed by the community and Church which have been founded along the history. Considering Church resources are always limited, every form of across continents concern and collaboration should be done effectively. In the process of the evangelization in the mission land, these concern and collaboration encounter various forms of initiatives; starting from the simple, spontaneous, sporadic and individual to the consistent, coordinated organizations. These concern and collaboration often find frictions, conflicts of interest, impartialities, and injustice; especially concerning the implementation of the power of jurisdiction in the mission land and the submission to the superiority of the mission leaders. The negative excesses are seen and observed objectively and corrected to attain the more effective concerns and collaboration for the sake of the development of the mission work. The apostolic see is the central organ has explored and successfully founded an effective and sustainable missionary collaboration system, from the <em>commissio </em>to the mandate system. Nowadays, the missionary concern and collaboration across particular churches have not been centralized, but assigned to each local communities and particular Churches, to develop mutual collaboration according to the mutual need and projects through the written agreement to mutual minister</p> Alphonsus Tjatur Raharso Tjatur Raharso Copyright (c) 2020 Seri Filsafat Teologi 2020-12-07 2020-12-07 30 29 408 433 10.35312/serifilsafat.v30i29.5 Pengaruh Persahabatan Terhadap Kesejahteraan Hidup Manusia <p>Friendships are fundamental to human social life. Therefore, people try every great effort to build and maintain these friendships. The aim of this paper is to discuss the effect of friendship on the well-being of individuals at every stage of human development. The method used to achieve this goal is to explore the results of studies related to friendship and its effect on human well-being. The results of these studies indicate that friendship can be related to well-being. Healthy friendships help people to adjust and give them happiness. Happy people also tend to try to build and maintain friendships. Contrarily, unhealty friendships lead to loneliness and depression. Friendships which has been built since childhood also affects the well-being of an individual’s life at the later stages of human development.</p> Kurniawan Dwi Madyo Utomo Copyright (c) 2020 Seri Filsafat Teologi 2020-12-07 2020-12-07 30 29 434 450 10.35312/serifilsafat.v30i29.28 Persahabatan Sejati Dalam Islam <p>A friendship in Islam is important. Even, a Muslim is suggested to be careful whom s/he is friends with. Making friends with the pious, good, right, honest, and other virtuous characters, will last forever to heaven. Only the prudent is able to be friends until heaven. The Quran emphasizes that friendship is not limited worldly relationship only, but it also determining our position in hereafter life (QS. az-Zukhruf: 67). A Muslim can meet everyone, but to make friends, make sure your friend is faithful (QS al-Maidah: 51, HR. Abu Daud, Tirmidzi). How precious to have a friend is. There are many verses in Quran and the SAW Prophet’s sunnah which contains the study of friendship.</p> Peter Bruno Sarbini Copyright (c) 2020 Seri Filsafat Teologi 2020-12-07 2020-12-07 30 29 451 465 10.35312/serifilsafat.v30i29.23 Misi Dalam Kaitannya Dengan Pemikiran Martin Buber <p>Mission focuses on the relationship between humans. Therefore, Christian anthropology becomes a supporter of the church's mission. In this study Martin Buber's thought could be one of the inspirational materials of the Church's mission. His background of thinking fits perfectly with the theme of the seminar. Martin Buber's background is at odds with his idea of how one should relate to others.</p> Franciscus Hardjosetiko Copyright (c) 2020 Seri Filsafat Teologi 2020-12-07 2020-12-07 30 29 466 470 10.35312/serifilsafat.v30i29.19 Kontributor <p>Kontributor</p> Kurniawan Dwi Madyo Utomo Copyright (c) 2020 Seri Filsafat Teologi 2020-12-07 2020-12-07 30 29 471 472 10.35312/serifilsafat.v30i29.136