SPIRITUALITY WITHOUT GOD,

HOW IS IT POSSIBLE?

By

Aripin Tambunan

Introduction

Rejection on the existence of God has been began far before the seventeen century, but its intensity is felt in more stronger since seventeen century up today. This rejection can be seen from the following categories: First, the category of wickedness and suffering. Some people have refused the existence of God, because there is a wickedness and suffering in this world which is occurring in continuously. Usually they have the objection that it is same such as what Fyodor Dostoevsky questioned, that is: How it is possible for an all-powerful, all good God to permit suffering in the world? (Gould, 1985 : 489). B.C. Johson pointed out because there is a wickedness and suffering, and then, .... God cannot be all good and (by implication) that the God of traditional theism is incoherent’ (Law head, 2003: 106).

Second, the category of the freedom of human being. Believe on God hinders the freedom of human being. Because “It God has no existed there is all possible” thus Dostoevsky pointed out. Jean Paul Sartre Said, because the human being has the freedom, so the God should not be existed. If the God is existence, so, as the result, the human being has no the freedom. Why? Because the God has predestined the human being since from the beginning, so that human being has no the freedom or they cannot able to have the full sovereignty to determine their self. Such that, the human being can develop only their existences. (See Sartre, 1966: 559-711).

Spiritualitas Tanpa Tuhan,

Mungkinkah?

Oleh

Aripin Tambunan

Pendahuluan

Penolakan terhadap eksistensi Tuhan telah dimulai jauh sebelum abad-17, namun intensitasnya semakin kuat dirasakan sejak abad 17 sampai saat ini. Penolakan ini dapat terlihat dari kategori-kategori berikut: Pertama, Kategori kejahatan dan penderitaan. Beberapa orang telah menolak keberadaan Tuhan, karena adanya kejahatan dan penderitaan di dunia ini yang terus berlangsung. Biasanya keberatan mereka adalah sama seperti yang dipertanyakan oleh Fyodor Dostoevski, yaitu: How it is possible for an all-powerful, all good God to permit suffering in the world? (Gould, 1985: 489). B.C. Johnson mengatakan karena ada kejahatan dan penderitaan, maka, ‘…God Cannot be all good and (by implication) that the God of traditional theism is incoherent’ (Lawhead, 2003: 106).

Varietas Baru Manusia

 Homo Ingenium Praeter Impius

Oleh

Aripin Tambunan

            Apakah Anda pernah memikirkan adanya varietas baru manusia di bumi ini? Varietas baru manusia yang sama sekali berbeda dari kodratnya. varietas ini merupakan hasil evolusi dari manusia tradisi menjadi Homo Ingenium Praeter Impius. Proses evolusi ini belum sempurna hingga kini, meskipun telah dimulai sejak lahirnya abad modern-hingga kini. Masih diperlukan puluhan tahun lagi untuk kesempurnaannya. Proses ini akan menjadi sempurna, bila sistem-sistem yang berlaku di masyarakat saat ini terus mengarah kepada nilai-nilai atau kebenaran-kebenaran empirisme, nihilisme, positivisme, dan pragmatisme terus dipertahankan. Sistem-sistem tersebutlah yang mempercepat proses evolusi itu terjadi.          

“The Worldview Driven Church”

by

David K. Naugle, Jr., Th.D., Ph.D.

The Church has lost her story. That is, the Church has lost the big picture of the Bible or a biblical worldview from Genesis to Revelation, from creation to consummation, as the basis of her life and ministry. If the Church has not lost her story or worldview entirely, then she has at least lost a substantial part of it, and the part she now has and tells is unfortunately limited and certainly less powerful. So much is at stake when it comes to the Church’s responsibility as the minister and preacher of the total biblical story. But if the Church has lost her story and her worldview as a whole or in part, what must she do to get it back? What should be done to repair this situation?