pdtandri

  Oleh: Agustina Purnawan, S.Si.Teol.   Dalam Alkitab, terutama Perjanjian Lama, mezbah merupakan sebuah tempat persembahan korban. Di sanalah persembahan dari umat kepada Allah dinyatakan, baik dalam rumah hewan-hewan yang di sembelih, maupun dalam rupa gandum, anggur, dan kemenyan yang dibakar di dalam terbuka. Sifat mezbah adalah sakral, diliputi suasana kekudusan, tempat dimana Allah dan umat-Nya saling mendekat, dan bahkan menjadi sarana umat untuk mencari perlindungan (1 Raj. 2:28). Dalam sejarah Israel, setelah bait suci Yerusalem didirikan sebagai pusat penyembahan nasional, secara resmi pendirian mezbah-mezbah lokal tidak lagi diizinkan.   Di Perjanjan Baru, Kristus, yang telah menjadi Imam Besar sekaligus Sang Korban Pendamaian yang Abadi menjadi pusat mezbah kehidupan orang percaya.   Picture of  https://pngtree.com/freepng Pertanyaannya, apakah mezbah keluarga masih diperlukan? Jawabnya tergantung apa motifnya. Jika pusat-pusat penyembahan dan korban dirupakan secara fisik,

by: Andri Purnawan    Introduction In the Arabic term,  al-insan al-Kamil  is the person who reaches perfection. This refers to a wise person, a person who has acquired qualities in great virtue. The origin of this concept is derived from the Quran and Hadith. [1]   “Perfect Man” ( Al-Insan al-Kamil ) is the essential idea of Ibn' al-Arabi and Ranggawarsita tasawuf. Both of them correlate the human perfection with Unity with God, Wahdat al-Wujud as well as  Manunggaling Kawula lan Gusti.  In this paper, I will explore the connection between Unity with God and Human Perfection in Ibn al-Arabi and Ranggawarsita Sufism teachings.              I will briefly describe each biography, explaining the views on  "wahdat al-wujud"  and  "Manunggaling Kawula lan Gusti ," revealing ideas about Insan Al-Kamil, comparing them before concluding. My research will focus on the thoughts of Ibn 'al-Arabi   Fusus Al-Hikam  (The Bezels of Wisdom) and  Serat Hidayat Jati  - Rangg

        By: Andri Purnawan  Introduction Spirituality is the essential dimension to be learned in King’s life. According to Walter Earl Fluker, much of the earlier scholarship focused on King's leadership role as an activator of civil rights, his intellect, and "his distinctive place within the black church tradition" while paying little attention to the spiritual and ethical dimensions of his leadership. [1] Without commitment and consistency to spirituality, it would be impossible to lead the movement over the long-term. The fundamental question is, “Whether King's spirituality- that originates from the black Church and Christianity as the dominant culture of America- can be applied in the Church in a religious diversity context, like Indonesia today?”  Indonesian Christian Church "as the product of Dutch colonialization" has two different approaches to Indonesian society, namely: passive confrontation and quietist conformist to the status quo. The passive