Menyorot Perjamuan Kudus kepada Anak sebagai Inisiasi dari Lensa Sosial Budaya

Receiving Communion to children is a long conversation in some international churches. However, those conversations of about 100 years has not been finished yet in the context of the Protestant Churches in Indonesia. The reason for the delay is not only because this issue is a new discourse, but also the “concept” of worship in Indonesia is from and for adults only. Tracing of the ritual study in this paper brings the conversation of communion to children or paedocommunion to wider perspective. Paedocommunion is not only a matter of historical, biblical, or children's rights in worship, but also relates to the rite of initiation. Paedocommunion has to do with understanding one's initiation into adulthood. This initiation conversation does not only raise the issue of the rights of children who have been baptized and take communion in the Eucharist. In the perspective of anthropological and social initiation, paedocommunion begins with child baptism, and is related to catechism, confirmation, and the Holy Communion. The purpose of this paper is that the receiving communion to children should be investigated thoroughly as a sequence of initiation rites for ecclesiating someone. The closing of the paper is a discourse on integrating paedocommunion in initiation rites. AbstrakMenerimakan komuni kepada anak merupakan percakapan lama di beberapa gereja internasional. Namun, percakapan sekitar 100 tahun ini tak kunjung selesai dalam konteks Gereja-gereja Protestan di Indonesia. Penyebab keterlambatan itu bukan hanya karena isu ini merupakan wacana baru, tetapi juga “konsep” ibadah di Indonesia adalah dari dan untuk orang dewasa. Telusur studi ritus dalam makalah ini membawa percakapan komuni kepada anak atau paedocommunion kepada perspektif lain. Paedocommunion tidak hanya soal historisitas, biblis, atau hak anak dalam ibadah, tetapi juga kait mengait dengan ritus inisiasi. Paedocommunion harus disangkutkan dengan pemahaman inisiasi kedewasaan seseorang. Percakapan inisiasi ini tidak hanya mengangkat persoalan hak anak yang telah dibaptis dan mengambil komuni. Dalam perspektif inisiasi secara antropologis dan sosial, paedocommunion dimulai dari baptisan anak, dan kaitannya dengan katekisasi, sidi, dan bermuara pada perjamuan kudus. Tujuan makalah ini adalah bahwa menerimakan komuni kepada anak harus ditelisik secara menyeluruh sebagai urutan ritus inisiasi menggerejakan seseorang. Penutup makalah adalah wacana memadukan paedocommunion di dalam ritus inisiasi

Mengisahkan Ziarah Eksodus Melalui Eskterior Bangunan Gereja

The exterior of Church building is the clearest face of the community of its members because it is openly showed by anybody. It is not only evidence of the very art and historical heritage but also a content of theological narrative and re-narrative of Church role in the world. This writing will show that there is a theological narrative behind the Church building. In this writing, that theological narrative is limited to the story of the journey and the sojourn of the Israel people in the wilderness to the promised land. From the exodus narrative, I renarrate the role of the Church in the context where it lives. This writing used the theory of bottom with three elements, namely: concept, category, and proposition. The early concept is the exodus narrative according to the Bible. Catching the category, this exodus concept will be anriched by the blended with the narrative of some Church buildings in Indonesia, theology of the Old Testament and liturgy, the anthropology of culture, and the philosophy of architecture. The result of this research is renarrative of the living Church buildings. The proposition is an offer on an interrelation between Biblical narrative, a historical roll of the Church building, and the renarrative or the storytelling renewal, with the present of Church mission. Eksterior bangunan gereja adalah wajah paling jelas persekutuan anggotanya, sebab terlihat secara terbuka oleh siapa pun. Ia bukan hanya bukti mahakarya seni arsitektur dan peninggalan sejarah, tetapi juga berisi narasi teologis dan merenarasikan peran gereja di dunia. Tulisan ini ingin memperlihatkan bahwa ada narasi teologi di balik eksterior bangunan gereja. Dalam tulisan ini, narasi teologi tersebut dibatasi pada kisah perjalanan dan persinggahan umat Israel di padang gurun menuju tanah perjanjian. Dari narasi eksodus tersebut, saya merenarasikan peran gereja di dalam konteksnya.Tulisan ini menggunakan teori dari bawah dengan tiga unsur, yaitu: konsep, kategori, dan proposisi. Konsep awal adalah narasi eksodus sebagaimana kesaksian Alkitab. Untuk mencapai kategori, konsep eksodus ini akan diperkaya dengan memadukan narasi beberapa bangunan gereja di Indonesia, teologi Perjanjian Lama dan liturgi, antropologi budaya, dan filsafat arsitektur. Hasil penelitian adalah renarasi bangunan gereja yang hidup. Proposisi berupa tawaran akan hubungan-hubungan antara narasi Alkitab, guliran historis bangunan gereja berdiri, dan renarasi atau pembaruan penceritaan, dengan misi gereja kini.

Pembimbing ke dalam Sejarah Liturgi

Jakartaix, 224 p ; 21 cm

Hari raya liturgi : Sejarah dan pesan pastoral gereja

Jakartax , 204 p.; 21 c

Narasi Membangun Selebrasi: Gulir Ritual Kekristenan Awal

At its inception, Christian worship emerged from social conversations around a feast table. During Christianity's earliest moments, these dining hall conversations shaped the (plural) narratives concerning the death of Christ. In this article, I trace the manner in which Christ's death narratively fomented and fostered a messianic hope within the life of the earliest Christian communities. Central to my thesis is that the expression of such a hope then birthed the narrative of resurrection and of Jesus' eventual return. The Evangelists, who developed these narratives in turn, did so by collecting stories from several sources, so that they might Fashion a revised narrative—a retelling—of the life, work, death, and resurrection of Jesus the Messiah. I demonstrate that such narratives concerning Jesus thus materialize within the very form of ritual worship (liturgy) that had been characteristic of the fellowship enjoyed by the Primitive Church. These rites and practices entailed worship on the first day (Sunday worship), the Divine Office (daily prayers according to the hours), Paschal (Easter) worship, and baptism (ritualistic initiation). At the same time, even these worship rites themselves (re)narrate the story of Christ—with everything becoming intertwined, both bound up together and unfurling as a scroll. The worship rites of today's church thereby comprise a heritage that stems from the celebratory feasts and mealtime stories of an anticipatory antiquity