https://hdl.handle.net/20.500.12852/3166 2026-04-05T18:09:15Z https://hdl.handle.net/20.500.12852/3475 The educational role of the Protestant religious broadcast through the Indonesian television service (TVRI): A practical-theological study on the ministry of YAKOMA as the mass communication arm of the communion of churches in Indonesia especially in the service of Protestant religious television broadcast in 1989 Sinaga, Maringan Ladestam This thesis on Pendidikan Agama Kristen (PAK) (Christian Education) specifically makes a practical-theological study of the role of Mimbar Agama Kristen Protestan (MAKP), the Forum for Protestant Christianity via Siaran Televisi Republik Indonesia (the Television Broadcasting of the Republic of Indonesia), by Yayasan Komunikasi Masyarakat (YAKOMA) the Foundation of Social Communication) from Persekutuan Gereja-gereja di Indonesia (the Communion of Churches in Indonesia). The materials of MAKP studied include 22 programs which constitute the service materials broadcasted during the year of 1989. MAKP-TVRI becomes the focus of the Study, starting from the struggles of churches in Indonesia since 1976 in their effort to take part in the development of communication media in Indonesia. Gradually, the effort finally born fruit via the production of MAKP agenda through many radios, printed media and the Central and Regional TVRI's. Before 1988 nearly most Regional TVRI's broadcast MAKP. At that time the Churches in the regions took part according to the cooperation between the Local TVRI and Bimas Kristen Protestant Depag Tingkat I (the Provincial Social Guidance Directorate of the Department of Religion for Protestant Christian) and PGIW (formerly DGIW). The Local MAK- TVRI demonstrated its regional quality and spirit. The materials and its pattern of presentation tended to be in accordance with the characteristic and identity of the region/church. Then the Government centralized the MAKP and the YAKOMA PGI was appointed to organize it. Under such a situation, the MAKP-TVRI underwent a big change, concerning its materials, its insight, its pattern, its communicators and its obedience to the roles and regulations of the Government. Seen from this change, the position of the MAKP as a Proclamation of Salvation by God, needs to be questioned again. How far the YAKOMA PGI presents the MAKP as a communication initiated by God (1 Timothy 2:5-6; Hebrews 1:1-2; 1 Peter 3:9)? How far Christians can show positive and dialogical responses? How far the MAKP introduces the Son of God concretely as the Way, the Truth, and the Life (John 14:6; 3:16; 1 John 4:9+14)? The Proclamation of Salvation is communicated to the whole context of human beings. The YAKOMA PGI should utilize appropriately the system, the situation and the opportunity available. The completeness and potency of the Church, that is, members of the Church in various skills and mass-communication tasks, are demanded to become the major performers/executives. The Gospel Communicators should become the concretization of the functions of the Apostle, the Prophet, the Evangelist, the Pastor and the Teacher (Ephesians 4:11-16) who have already been inaugurated as God's fellow-workers (1 Corinthians 3:9). They are provided with power for communicating the Bible and the Syalom (2 Corinthians 5:18-20; Matthew 28:19-20) they, organizationally and officially, become a potential part of the Church. A Communicator absolutely needs two things, namely "competence/skill" and "the Spirit of God which generates power, love and discipline (2 Timothy 1:7) which work simultaneously, without being able to distinguish between the fruit of the Spirit and the fruit of the competence/skill. To communicate the Salvation properly, one should adhere to the Christian principles in communication. Via the YAKOMA PGI, churches in Indonesia unite to advance, motivate and educate Christians (audience) to live in accordance with the Commandment of God and to be active in Christian communication. These tasks constitute the essence and identity of the Church, from its position as "the Summoned" to "the Summoner" and from its position as "the Delegate" it becomes "the Sender". That process is running in the middle of old or traditional cultures and in the middle of new cultures or cultures created by mass media of communication. Under such a situation the development of mass media in communication becomes an important part for the existence of the Church. The MAKP should contextually testify in the middle of society which undergoes rapid change. For this task every Christian has the authority to become a Communicator who attempts to create a communication of "I-THOU" pattern, that is a responsive and dialogical relationship, requiring agreement, responsibility, togetherness, like-minded- ness, interest and empathy. The freedom enjoyed by churches in Indonesia, on the basis of Pancasila and UUD 1945 (the Constitution of 1945), makes them free to choose facilities and communication of the Gospel which are considered suitable and viable. In this case television becomes the right medium. Utilization of mass media enables the Church at once to create interest in media. The church may utilize the mass media and also has the chance of saving the victim of the mis-appropriation of the mass communication. The mis-appropriation includes the use of economic and political media for purposes, such as manipulation and distortions of facts, pornography advertising and domination in the field of communication by the power- full industries. The MAKP program by the YAKOMA PGI, constitutes a concrete fact that churches in Indonesia have already performed their mission. Generally the materials and presentation patterns of the MAKP are relevant to the needs of society, particularly Protestants in Indonesia. The concrete evidence of this conclusion is indicated by the response of the audience via several direct letters which welcome the MAKP positively. And there are no responses which refuse or criticize the MAKP via other media. From this fact it is concluded that the materials, theme and presentation patterns of the MAKP are still regarded as in accord with the needs of the audience contextually. However, it is still felt that the YAKOMA PGI do not yet fully make a full cooperation with the churches which are members of the PGI, as it should. The involvement of many members of the PGI through their "human resources" are not yet given the same opportunity. Theologians, Priests and members of Church Services who are categorized as “competent” and who are experts in the field of communication are not yet fully involved. In the case of spreading information on its programs, the YAKOMA PGI is still dependent upon the TVRI. Via other media besides the TVRI, at least via the PGI's magazine Berita Oikoumene, the planning and activities calendar of the YAKOMA PGI should be communicated in detail. Besides using such media, the YAKOMA PGI, however, should publish a kind of magazine that will be distributed to Protestant Communities and audiences. Via the above supporting facilities, input for the YAKOMA PGI may be obtained properly. In the last chapter, the writer suggests that all church servants must understand themselves and should be prepared to become communicators, both in words and deeds in their lives. Since communication has become an integral part of the development of life of human beings, so the Church should try, as far as possible, to anticipate the development of mass media, so that the media communicate peace, justice and truth. To train the communicator to become skillful, the presence of Pusat Pelatihan Komunikasi (a Centre for Communication Training) is needed. Evaluation via listeners and watchers group should be established by the YAKOMA PGI to know how far the audience understands and accepts the MAKP. In accordance with this, it is the time that all churches which are members of the PGI have calendars and themes of activities collectively. In the cooperation between the YAKOMA PGI and various institutions and Church Communication Media (internal and external), such program called KELOMPENCAPIR MAKP (Listeners and Watchhers Group) should be created by the Churches. This program should become an educational venue for all members of the Church. Finally, the Church should make preparations and effort in order to have a freedom of having television broadcasting. If this becomes true, the Church may use it in communicating the Gospel optimally. The Communication of the Gospel (evangelism) should be understood in its widely sense, which concerns the whole existence of the Church. Abstract only 1991-01-01T00:00:00Z https://hdl.handle.net/20.500.12852/3262 Nature, history and spirit: A theological investigation on nature, history and spirit in trialogue among western secularism, Hindu spiritualism and Christian trinitarian faith Tilak, John S. It is evident today that both eastern and western nations recognize that modern means of communication, transportation, progress in technology, and the inter-mingling of different peoples have created a "global village". This increasing awareness of space consciousness has stimulated a new dimension in our understanding of space and time, or in other words, in our understanding of the nature and history of the universe. This has led us to believe that there is a closer relationship between nature and history than previously thought. We propose to show that the "spirit" is the key which relates nature and history and thereby offers a unified concept of reality which integrates eastern and western thought. Introduction 1977-06-01T00:00:00Z https://hdl.handle.net/20.500.12852/3260 Naming God in Burma today Laisum, David C. The first Christian theological naming of God in Burma took place when Ann and Adoniram Judson, the first American Baptist missionaries who arrived in the country in 1813 AD, used a Burmese word Tavara Hpaya in explaining the Christian concept of God. By using this name, Judson explained the conceptual as well as practical aspects of Christianity to the Burmese Buddhists as answers to their worldly and ultimate religious concerns: "the improving of lives in this world and a happy life in heaven.” His creative articulation of Christian faith and missiological approach which the Burma Baptist Chronicle records as "Judson's message and method,'' is held by Christians in Burma as the "Burmese Christian tradition." However, as Christian mission work expanded rapidly among other ethnic groups in Burma, who’s social, religious, and cultural and linguistic forms were different from that of the Burmese proper, missionaries in each local context took up the task of naming God. The divine names they coined or used are meant as answers to the local. Introduction 1994-08-01T00:00:00Z https://hdl.handle.net/20.500.12852/3250 An examination of the theological position on divine providence in the book of Esther and its application to people power I and II in the Philippines Faller, Jeaneth H. This paper seeks to show that the book of Esther is more than a book that introduces the reader on the origin of Purim. Accepting the arguments against the book's theological position, historicity and religiosity, this study tries to demonstrate that Esther has a profound theological position, especially on Divine Providence. Regardless of its disputable historicity and religiosity, this study seeks to discover from the selected verses (Esther 4:13-14 and 6:13b), the liberating word of God for the Filipino People. Hence Esther is studied from a Filipino feminist perspective. Combining the historical-literary examination and application, this thesis attempts to provide a clear basis as to how the book of Esther can be appropriated in the two most important historical events in this country. This whole work is divided into five chapters. The first chapter is a re-examination of Esther through a historical and literary review of the book. This chapter reveals that the whole book of Esther has three versions, the Hebrew Text, Masoretic Text (MT) and the Septuagint (Greek version). This part also reveals the reason why both the Jews and the Christians find it hard to include the book in the canon. Chapter II is devoted to the study and critical examination of Esther 4:13-14 and 6:13b. Chapter III focuses on the theological analysis of these aforementioned passages. It is shown that these selected verses have words and phrases that are filled with theological significance. In the process of this exegetical endeavour, the writer tries to discern the meaning of divine providence in the book. Despite the theological and religious questions about the book, theological analysis shows us that the words and phrases are used to echo the profound theological and religious position of the book. Phrases like, "relief and deliverance will arise for the Jews from another quarter" are subjected to a careful examination. The word from another "quarter" speaks of a deliverer or liberator that will come for the Jews. It does not necessarily refer to God. However, what is true is that this deliverer will come because of God's intervention. Another phrase is, "Who knows” if for a time like this you have come to the royal place?" "Who knows" are words believed to contain the profound meaning of what divine providence is. Chapter III includes the discussion on the other salient themes in the book. These salient themes help in upholding the theological importance of Esther as a book. In particular the discussion on the salient themes show why Esther is a heroine and what makes her act heroic. This work ends with Chapter IV. It deals with the writer's attempt to work out an application of the discovered theological position on divine providence to the two important historical events in this country. This chapter shows that like in the book of Esther, Filipino People Power I and II are events where divine providence had been actively present. As a whole, this work shows that the importance of the book of Esther is greater than its being the origin of Purim. Esther must also be approached with the consciousness of its being a book with a profound teaching on divine providence. Similarly, it must also be approached with sensitivity in order to see its empowering message to the Filipinos, especially the women Abstract only 2003-07-01T00:00:00Z