Pemikiran Politik Ismail Raji Al-Faruqi di dalam Karya Islamisasi Ilmu dan Tawhid

As a scholar of Islam, Ismail Raji Al-Faruqi has made great contributions especially in the field of philosophy, theology, education, and thought. Provided with a vast knowledge of Islamic tradition and Western, his ideas have impacted the academic world crossing the disciplines. Al-Faruqi also went further by transforming his ideas into a decisive practice especially when he co-founded the International Institute of Islamic Thought (IIIT) as a symbol that showcases the relevance of the methodology of Islamic education. Two of his significant writings which are the Islamization of Knowledge: General Principles and Work Plan and Al-Tawhid: Its Implications for Thought and Life have become one of the major references in the field of Islamic studies. By referring these two writings, this study argues that, Al-Faruqi’s view on politics is inevitable and he presented his political thought by establishing a substantial connection between Islam and politics. Besides that, Al-Faruqi also acknowledges the discipline of political science by arguing that such discipline is critical in assessing the problematic situation that the Muslim world is currently facing. Just like other Muslim political thinkers, Al-Faruqi also did not dismiss the important facts that the concept of khilafah is profoundly central to Islam and politics.

Eksistensi Ratam Bagi Penanaman Visi Dan Misi Prodi Teologi Hindu Di STAHN Mpu Kuturan Singaraja

Ratam activities in the Hindu Theology Study Program are held in the framework of campus life orientation for new students (maba). In the implementation of ratam activities there are efforts to build communication and familiarity between all academic communities in the Hindu Theology Study Program. The vision of the Hindu Theology Study Program is: "Superior and Dignified Study Program of Tri Kaya Parisudha character". While the mission of the Hindu Theology Study Program is 1) Organizing quality Hindu Theology education to produce graduates of character, superiority and dignity; 2) Conduct innovative research in the development and application of Hindu Theology. 3) Organize community service in the field of Hindu Theology. Understanding of the vision and mission of the Hindu Theology Study Program by all academic community contained in it, is the fundamental point that determines the success of the work program that has been established. The background of the ratam is to socialize the vision of the Hindu Theology Study Program mission and strengthen the sense of brotherhood for the academic community in the Hindu Theology Study Program. Through the socialization of vision and mission, it is hoped that it can strengthen the understanding of the values contained in the concept of Tri Kaya Parisudha and increase solidarity between academic community in Hindu Theology Study Program.

MULTICULTURAL EDUCATION DESIGN BASED ON DOING GOOD ACCORDING TO THE OLD TESTAMENT

Doing good is universal in which all people with various religious, ethnic and other backgrounds must be happy to do good. The problems that arise in the question are as follows: What are the values ​​of doing good according to the Bible? What is the challenge of "doing good" according to the dimensions of Multicultural Theology? How is the implementation of Multicultural Theology education about doing good into Christian ministry? The answer is: (1) Good deeds are commands given by God to His people. If a human being wants to be said to be good, he is obliged to do good. Because good deeds have a universal character. (2) The challenge of doing good in the dimension of multicultural theology is: the challenge of doing good in theocentric, the challenge of doing good in Christocentric (the principle of the Incarnation, the principle of salvation, the principle of the Holy Spirit, and the principle of the Naturality of the Church) and (2) the challenge "Doing Good" from Theocentric to Christocentric ". (3) Multicultural theology regarding "doing good" becomes a very influential implementation to lead someone to enter the concept of theocracy which is then sharpened to Christocentric. Here the value of the Great Commission of Jesus Christ to win people becomes real and can be implemented properly. But, of course, the work of the Holy Spirit in the believer is critical to the success of the Great Commission mission.f

THE ESSENCE AND CONTENT OF ISLAMIC EDUCATION IN THE REPUBLIC OF KAZAKHSTAN: THEORETICAL AND METHODOLOGICAL FOUNDATIONS

Islamic education is the component of the educational process in post secular society, because the post secularity today acquires another sense than in the last century. Post secularity as the continuation of the secular process in the modern historical, sociocultural and political processes was found as an epoch, involving the secular educational projects in the modern time. If in the past century theology education was distanced from pragmatism of the secular educational practices, finding them too utilitarian and maintenance of man in the world; today theologies, designing the religious education, enter the modern scientific secular dialogues in the standardized programs of education. Criticism of the secular education was related to the problem of crisis of the western thinking. The wellknown thinkers of the West declared about this crisis.

Randomizing Religion: the Impact of Protestant Evangelism on Economic Outcomes*

We study the causal impact of religiosity through a randomized evaluation of an evangelical Protestant Christian values and theology education program delivered to thousands of ultrapoor Filipino households. Six months after the program ended, treated households have higher religiosity and income; no statistically significant differences in total labor supply, consumption, food security, or life satisfaction; and lower perceived relative economic status. Exploratory analysis suggests that the income treatment effect may operate through increasing grit. Thirty months after the program ended, significant differences in the intensity of religiosity disappear, but those in the treatment group are less likely to be Catholic and more likely to be Protestant, and there is some mixed evidence that their consumption and perceived relative economic status are higher.

RADIKALISME AGAMA DALAM KONTEKS INDONESIA YANG AGAMIS DAN BERPANCASILA

The reality of religious radicalism in Indonesia is increasingly troubling every day, especially after reform. Religious radicalism is displayed in heartbreaking (inhuman) acts of dishonesty, such as the Bali Bombing, Poso tragedy, Ambon, Sambas, Tolikara, etc. All that is evil, such as the act of killing, terrorizing, burning, destroying fellow humans is strangely framed in the name of religion. This paper wants to limit itself to discussing religious radicalism in Indonesia from a philosophical and theological point of view. The method used is the verstehen method by listening to the reality of radicalism and looking at it in the eyes of philosophy. This becomes important for the growth of a good attitude in objectively viewing religions and living them properly in the context of a multicultural and Pancasila Indonesia. Religious theology, education and lectures should be education of peace, humanist aspects of growth, human culture bloomers, and not education about mastering religious materials that are very formal. Religious education must be in harmony with the values of the nation's called Pancasila.

A dangerous pedagogy of discomfort: Redressing racism in theology education

This article aims to illustrate how racism could be addressed. Three pedagogies – a dangerous pedagogy as courageous dialogue, a pedagogy of discomfort and a critical pedagogy – are presented as examples to reframe the issue of racism. The contribution of James Cone is applied as a broad descriptive theoretical framework. Cone’s views in this article resonate with the history of contemporary racism in South Africa and will therefore be juxtaposed by the contribution of South African theologians. A fourth pedagogy, namely, a pedagogy of freedom and healing, is introduced to address gaps in the first three pedagogies. The objective is to realise freedom or healing between people of different races.

An assessment of the LIFEPLAN® programme as a possible approach to Christian formation

The article places emphasis on the youth in the Christiana district, South Africa. It seems that the youth in South Africa face serious challenges and problems. The emphasis is especially on the farming communities in Christiana in the North-West Province who struggle with violence, alcoholism, poverty, unemployment, occultism and Satanism. The growing statistics of drug abuse, substance use, violence, rape, prostitution, child trafficking, etc. make the challenges widespread and lead to the lives of many young people being destroyed. Through holistic missional outreach programmes, the youth of the Christiana district can be a great harvest to be reaped because the programmes give hope and enrich lives in spite of the challenges the community is facing. The LIFEPLAN® engagement programme, in particular, is a training and equipping tool, which includes various important and relevant aspects that deal with the above-mentioned problems and seeks creative solutions to inspire and equip young people to become responsible citizens in their communities. The goal of the programme is to provide a guide and aid for outreach to the youth of this district with the aim to change, resolve, improve and enrich the lives of young people to ensure Christian formation as a valid alternative for destructive lifestyles, leading to a more meaningful and productive life.Intradisciplinary and/or interdisciplinary implications: Socio-economic environment and destructive behavioural patterns lead to many lives destroyed. Preliminary results suggested behavioural modifications linked to biblio-moral intervention. LIFEPLAN® has a transdisciplinary approach comprising three main disciplines and constituencies, Theology, Education and Health. It seeks creative solutions to inspire and equip the youth to become responsible citizens in their communities.

Hervormde spore op die Tukkie kampus – ’n Kroniek van die tweede 50 jaar

This article is about the 2nd half (50 years) of the centenary of the Nederduitsch Hervormde Kerk van Afrika (NHKA) at the University of Pretoria (UP). The NHKA was the first church to join the Faculty of Theology at UP in 1917. The previous article ‘Hervormde footprints on the Tukkie campus – a chronicle of the first fifty years’ contains the humble beginnings, the steady growth, the political background during the apartheid years, and the NHKA’s role in justifying apartheid. The 70s and the 80s was a flourishing time for the Church with a steady growth in membership, an increase in the number of lecturers and students, and more or less enough money to sustain theology education at UP. During the nineties there was a decrease in membership numbers with the pivot point in 1992: from thereon there was a steady decline which was accelerated by the church schism in 2011 and onward. The two Sections of the NHKA and the Nederduitse Gereformeerde Kerk (NGK), Section A and B, became one in 2000. The Reformed Theology College (RTC), with the aim of church specific education for students of the NHKA, was also established in 2000 with prof. T.F.J. Dreyer as the first head. In November 2015 a student protest action #FeesMustFall rocked the foundation of higher education in South Africa. The issue of language and curriculum as aftermath of the protest actions was also at stake during 2016. During 2017 the centennial celebration of the Faculty of Theology at UP will take place. It coincides with REFO 500 – the commemoration of 500 years of the Reformation.