The congregation is challenged by modern times that require various life adjustments, including priestly pastoral ministry. Therefore, this study examined the pastoral ministry style for the parishioner’s rural community of St. Petrus Paulus Ampah Diocese in Palangka Raya. A descriptive qualitative approach was used with data collected using participatory observations, in-depth interviews and document studies. Furthermore, the data analysis involved reducing, displaying and process verification. The participants included parish priests, catechists and station council administrators. The results showed that the congregations (...) did not participate in church activities because the pastoral ministry style did not fulfil their needs, economic factors and lack of Catholic faith knowledge. Therefore, the church authorities in pastoral ministry should create a holistic and transformative congregation based on their needs. The current pastoral ministry practice is based on ecclesiastical organisation building and worship (liturgy) focused service. The church should simultaneously conduct catechism practices and charitable diaconia such as social, economic and spiritual activities. This was an interdisciplinary study that focused on practical and pastoral theology, catechesis and social sciences on Catholics’ pastoral ministry style for rural communities.Contribution: Importantly, it contributes to the literature on pastoral style reforms focusing on the congregation’s socio-economic life. Therefore, it can improve the congregation’s interests, ecclesiastical activities and independence. (shrink)

Some people think that various acts of terrorism are always related to Islam as it is a doctrine which is identical to war with all its derivative forms. It will appear to be incompatible if we trace the example of the Prophet Muhammad SAW, written in Ṣahīh Bukhāri’s ḥadīths. This research aimed to uncover the meaning of Jiḥād in Islam as stated in the ḥadīths of the Prophet Muhammad in the book Ṣahīh Bukhāri, the work of the distinguished ḥadīth scholar (...) named Muhammad bin Ismail bin Ibrahim bin al-Mugirah al-Bukhāri. This interpretation is expected to be a guide for Muslims in the Jiḥād itself, and it could provide accurate information for researchers about Islam, making it possible for scientists to change the stigmatic perspective of terrorism related to Islam. The researchers used a descriptive method by discussing the philosophical meaning of Matan of ḥadīth contained in the book Ṣahīh Bukhāri about Jiḥād. It was concluded in this research that the term Jiḥād does not mean war. It means the effort in the path of Allah, doing Jiḥād against lust, serving the parents, reconciling the parties in conflict, keeping of the promise, supporting old widows, supporting neglected children and the poor, doing hajj Mabrur, and so forth. Jiḥād could also be defined in the context of social welfare, such as in education and economics, which support the framework of bringing about prosperity on earth.Contribution: The number of terrorism cases in the name of Jiḥād lately is very detrimental to Muslims. Because of a lack of understanding of Jiḥād’s meaning, it is a broad sense apart from the war against infidels. This article calls on the importance of understanding Jiḥād, both for Muslims themselves and for people other than Islam. This article provides theological reasons for Jiḥād that can contribute to making peace in the world. (shrink)

This article explores the trends in the implementation of Islamic moderation through aqidah and sharia in Singkawang, as it is considered the most tolerant city in Indonesia based on a research report published in 2019. Using grounded research analysis, the authors found three structured patterns: implementation strategies, implementation processes and implementation patterns. This study shows that these strategies and methods, implemented through a flexible, straightforward and easy-to-implement model are relevant to the fundamental values of Islamic education and offer a means (...) of forming a complete and comprehensive network. These implementation patterns encourage religious communities to develop and maintain healthy social relationships. Hopefully, such implementation patterns can be imitated and modified by policyholders to realise Islam rahmatanlil ‘alamin [as a blessing for all].Contribution: Scholars in the fields may benefit from the findings of the research as it provides a new perspective of the Islamic educational moderation theory grounded from the field research. It argues that the practice of community tolerance, especially by the Muslims, has been based on the good understanding of the theology of Islamic education moderation. Education matters in the process of community peace building and in generating tolerance through the implementation of Islamic moderation values. (shrink)

The perspective on Isa al-Masih or Jesus has been one point of separation and a source of endless tension between Islam and Christianity. While Western tradition believes that Isa al-Masih is the son of God, Islam ensures that Isa is the son of a human being, a servant of God or a prophet and a messenger of God. This paper is not intended to resolve this debate, but through a thematic study by examining verses that reveal about Isa al-Masih in (...) any verses in the Qur’an, wants to show that despite theological differences in the views of Isa al-Masih between Islam and Christianity cannot be avoided. However the meeting points between Islam and Christianity is very strong and that is in the Qur’an called Kalimatun sawa’ which makes both emphasize peace rather than conflict. Isa al-Masih is seen by Christians and Muslims as a respected figure and has a prophetic mision of freeing the weak and oppressed people. Therefore, in Islamic tradition, Isa al-Masih is considered as the apostle of ulul azmi or the liberator Prophet. (shrink)

This article examines the theological polemics between Islam and Christianity focusing on the prophetic attribution of Isa al-Masih in Islamic tradition. It takes a close look at the Qur’anic construction upon the Prophet Isa al-Masih as a human being who served as a messenger of God, while briefly comparing the Islamic construction to the Christian tradition projecting Isa-al-Masih as the son of God. Rather than emphasising differences between the two traditions, this article, through the Quranic concept kalimatun sawa’, sheds a (...) new light on a shared belief between Islam and Christian traditions. Both Islam and Christianity believe that Isa al-Masih is the saviour for humanity, the liberator for the weak and the oppressed. The Qur’an maintains Isa al-Masih as one of the ulul azmi meaning that the prophets who successfully liberated his people. (shrink)

Autobiographical essay covering the first twenty five years of the author's life.

It has been argued that if an animal is psychologically like us, there may be more scientific reason to experiment upon it, but less moral justification to do so. Some scientists deny the existence of this dilemma, claiming that although there are scientifically valuable similarities between humans and animals that make experimentation worthwhile, humans are at the same time unique and fundamentally different. This latter response is, ironically, typical of pre-Darwinian beliefs in the relationship between human and non-human animals. Another (...) irony is that debate about such issues has facilitated the participation once more of philosophers in questions concerning experimental psychology: ironic because laboratory-oriented psychologists, especially since the turn of the last century, had been eager to establish the independence of their subject from any influence of philosophy and its investigative methods, as well as from any kind of anthropomorphism.In Britain, certainly more so than in the United States, ethical constraints have prevented the development of psychological research with animals along certain routes. By the 1980s British professional and academic societies had published codes of conduct and guidelines for their members, in part responding to public concern about the welfare of animals in the psychological laboratory. What led to the establishment of these codes and guidelines? This paper analyses the historical background against which professional concern for ethical cost in experimental animal psychology began to take shape, leading to the societies' open pronouncements of the 1980s. (shrink)

Physician-assisted suicide offers a moral and theological Rorschach test. Foundational commitments regarding morality and theology are disclosed by how the issue is perceived and by what moral problems it is seen to present. One of the cardinal differences disclosed is that between Western and Orthodox Christian approaches to theology in general, and the theology of dying and suicide in particular. Confrontation with the issue of suicide is likely to bring further doctrinal development in many of the Western Christian religions, so (...) as to be able to accept physician-assisted suicide and euthanasia. (shrink)

Aischylos darf als der eigentliche Schöpfer der Tragödie als literarischer Kunstform gelten, so sehr diese im 5. vorchristlichen Jahrhundert auch an ihren kultischen Ursprung gebunden bleibt. Aischylos führt den zweiten Schauspieler ein und nutzt technische Erfindungen zur Steigerung szenischer Effekte. Außerdem ist er der große Gestalter der tetralogischen Komposition, d.h. der Verbindung dreier Tragödien und eines Satyrspiels zu einer Handlungseinhait, die es ihm ermöglicht, die Verkettung von Hybris, Ate und Dike an ganzen Geschlechtern über Generationen hin zur Darstellung zu bringen. (...) Im Mittelpunkt seines Denkens steht die notwendig schuldhafte Existenz des handelnden Menschen, für den die Erfüllung einer überpersönlichen Forderung zugleich den Verstoß gegen eine andere, ebenso gültige Norm bedeutet. Überbrückt wird diese tragische Weltsicht im Glauben an die von Zeus repräsentierte Weltordnung, die den Menschen im einzelnen zwar unbegreiflich bleibt, deren grundsätzliche Sinnhaftigkeit sich ihm jedoch im Leiden erschließt. Adäquaten Ausdruck findet dieses Denken in einer urtümlichen und gewaltigen Sprache, deren Übersetzung in der hier vorliegenden Ausgabe philologisch präzis ist und gleichzeitig das Verständnis des aischyleischen Dramas erleichtert. (shrink)

In Crawford, C. & Krebs, D. (eds.) Foundations of evolutionary psychology: Ideas, issues, applications and findings. (2nd Ed.) Mahwah, NJ: Erlbaum Associates.

The book called The Consolation of Philosophy was throughout the Middle Ages, and down to the beginnings of the modern epoch in the sixteenth century, the scholars familiar companion. Few books have exercised a wider influence in their time. It has been translated into every European tongue, and into English nearly a dozen times, from King Alfreds paraphrase to the translations of Lord Preston, Causton, Ridpath, and Duncan, in the eighteenth century.

This paper examines normative elements in Henri Lauener’s “open transcendentalism,” with an eye to evaluate distinctive theses. After setting out some of Lauener’s basic positions in this area, in comparison with related views in Quine’s work, I argue that the views surveyed converge on a normative and contextualist cognitivism in Lauener’s methodological and epistemological perspective. Though he resists similar conclusion in the name of anti-naturalism, I argue that his “open transcendentalism” is plausibly construed as a non reductive naturalism.

In the Frank (1988) model, a small increase in the number of cheaters will soon be reversed. It is not clear that this prediction holds for sociopathy. There are also many attractive evolutionary models that do not admit a small, stable proportion of cheaters. Hence, without definitive evidence about the character of early human society, we cannot conclude that sociopathy has an evolutionary origin.

First published in 1969, The Elusive Mind argues that the mental processes are of a quite different nature from physical ones and belong to an entity which is elusive in the sense that it can only be known, in the first instance, by each person in his own case in the course of having any kind of experience. This 'elusive' self is much involved with the body in any conditions we know, but it could also survive the dissolution of the (...) body. The views of thinkers like Ryle, Hampshire, Malcolm, Feigl, and Ayer are subjected to an exceptionally close and critical scrutiny. In presenting these views, the author offers us the substance of the first series of Gifford Lectures he delivered in the University of Edinburgh; and, in what he says on such topics as dreaming; mysticism; and the 'I-Thou' relation and on Christian Theology. This book will be an essential read for scholars and researchers of philosophy, philosophy of mind, ethics, and religion. (shrink)