Limen : Jurnal Agama dan Kebudayaan

Der Wille zur Macht

2024-01-05T08:08:20+00:00

Nietzsche's will to power is not clearly defined. Various interpretations have emerged. What stands out most is its metaphysical and pragmatic meaning. In this scope, what is fundamental is that the will to live requires a clear substance or content so that it does not become an empty and illusory concept. Hence, living within the framework of the will to power is a struggle to overcome, transcend and sublimate oneself. However, the basic nature of the will to power is requires the acceptance of various aspects of life which is necessary and at the same time sufficiently in its relation. Besides, the will to power is significant for self-development in the midst of all changes that provide convenience and at the same time negate all that is negative, heavy and difficult.

Allah sebagai Asal-usul dan Tujuan Hidup Manusia

2023-11-06T15:14:28+00:00

The question elaborated in the following article is what it mean to have faith in “God” as the origin and the end of everything? This question is closely related to a fundamental truth of our existence: to be a person means to be in relation with God and others. Put differently, our communion with God is interwoven with our communion with one another. The dignity of the human person derives from the fact that we are created by God and destined to be with Him forever. Within this frame of reference, we are be able to splendidly distinguish between what actions are humanizing and what actions are dehumanizing for a person, what behaviors contribute to promote the dignity of the human person and what behavior discord with this. Rahner’s concept on the experience of God and of ourselves serves as a guiding inspiration for the following reflection.

Kontroversi Yuridis dalam Mi 6: 1-8

2024-01-05T08:54:22+00:00

This article will discuss the juridical controversy in Mi 6:1-8. This theme is in the theological exegesis method, where the text is examined from linguistic, social context and theological angles. In this article it is found that the leaders displayed arbitrary and unjust behaviour, the priests failed in their sacred duties, and the prophets did not convey the truth. Within this context, the reader encounters two significant theological principles: first, human leaders should submit to God's authority, embodying true kingship, and second, the role of human leaders is to guide people towards a closer communion with God. These are the expectations placed upon them. This critique of the prophets is particularly evident in the opening section of chapter 6, where God expresses His grievances, expectations, and impending judgments against His people, the Israelites. To sum up, micah 6:1-8 contains God's moral and religious requirements directed at Israel. The dispute outlined in Micah 6:1-8, a recurring theme in Old Testament prophetic literature, is known as a "rîb." In this passage, Micah conveys God's conditions for reestablishing justice in their relationship with Him. The conclusion of this passage highlights a few essential religious and civil actions necessary for restoring their connection with God. It serves as a reminder to Israel of the genuine religious tradition embodied in the Torah. Through the prophet Micah, God called upon Israel to seek reconciliation and return to their true faith

Formasi Calon Imam bagi Gereja Sinodal di Rumah Formasi

2024-01-05T08:57:00+00:00

The focus of this article is how to form the seminarians in a synodal way. The synodal Church is “the specific modus vivendi et operandi of the Church, the People of God.” Working on this theme, the author analyses related theological literature equipped with living experience as formator. The result is as follows the spirit of the journey together has been a problem in the Church. Clericalism is the real challenge for the Church to journey together. “The whole Church is called to deal with the weight of a culture imbued with clericalism that she inherits from her history, and with those forms of exercising authority on which the different types of abuse (power, economic, conscience, sexual) are grafted” (The Preparatory Documents: No. 6). With this reality, all the People of God need to form ourselves in synodality. “Synodality entails receptivity to change, formation, and on-going learning” (Vademecum: 42). A formation house is a good place for learning and practicing communion, participation and mission. The seminarians learn how to listen, discern, and participate. To sum up, to carry out this special ministry we need a good formator who has been trained properly as a formator. This kind of formator can integrate 4 dimensions of formation for the priesthood. This process will help seminarians to be good pastors in their journey together with the People of GodKeywords:

Kepemimpinan Bobot dalam Masyarakat Maybrat Modern

2024-01-05T09:16:57+00:00

This article focuses on the "bobot" leadership model in modern Mybrat society. The themes and key questions are elaborated in a mixed method of direct living experience with the related community and analysis of literature related to rae bobot and melanesian leadership of Marshall Salins. One prominent aspect of Maybrat culture is the bobot leadership system, closely intertwined with the practice of kain timur exchange. It is found that this leadership structure revolves around individuals possessing a unique set of qualities, including wealth, generosity, knowledge, and authority. The characteristics inherent to the bobot leadership system appear to align with what Marshall Sahlins refers to as the "big-man system." To sum up, in this system, prominence is centered around a mature male whose influence is acknowledged both within their community and in inter-community relations. However, a pressing question arises regarding the sustainability and relevance of this leadership system in contemporary Maybrat society. In the face of rapid globalization, modernization, and social changes, can the bobot leadership system endure? What role does this system still play in the dynamics of present-day Maybrat society?