Efforts to Eradicate Poverty Church
Globalization in the economic sector on the one side is considered as luck that advance the nation such as telecommunications, economic and financial system development and exchange of technology, but on the other hand the risks deepening gulf between rich and poor, dwarf the deviation in trade and the weaker side .
The gap is so apparent in various sectors such as production and distribution of food, health and housing, working conditions and social economic indicators. Differences of culture and value systems among the various population groups suggests that the level of economic development may widen the distance.
Symptoms can appear with a sign of poverty to lack of employment compared with the amount of labor, rapid population explosion, discrimination in various forms, the emergence of slums in the city, social inequality and low per capita incomes.
1. The attitude of the church Asia
Solidarity with emphasis on the poor in the life and mission of the church revealed a core responsibility of church life bergereja so-called "church of the poor". The idea of "church of the poor" based on the Vatican II council, the council's Pastoral Constitution GS outlined the meaning of autonomy, namely that poverty is not seen as something that must be borne with patience for the sake of happiness in the hereafter, but as something that must be overcome with effort -enterprise development.
According to the churches in Asia, poverty is viewed as the result of social injustice and structural poverty, in other words "poor not in values, quality and human potentialities. Poor is the dismantling of [1] of the possibility of achieving wealth and material resources necessary to be able to live humanely. "
Asian Church to see that to fix poverty by way of dialogue and immersion. The church also must lower themselves to ask and mendengarakan experience of other religions about how they interpret poverty and how they offer a way to mengentaskannya, and also dialogue with the poor.
2. The attitude of the Church of Indonesia
A growing awareness that poverty in this world is not something that happens but a symptom of injustice and there are actually within the scope of responsibility and human capabilities. Therefore, the monks and nuns in the call back to life increasingly directed to the poor and are familiar with them as a tangible expression of God's love to all people through reciprocal relationships with the poor, giving and receiving, as well as learn from them, and the religious are asked to transform the nature of the church service which prioritizes the poor but does not make pelayana exclusive to the poor.
Social Media And Communications: Challenges and Bids
Meetings between communities around the world made possible by the development of telecommunications, both the quantity and quality of its speed. But the positive impact of social communications media are only one aspect of social media because it is basically ambivalent because it can also be used for negative purposes. One positive example of social media is a tsunami, an event which was broadcast to various parts of the world not only meet people's need for information but also foster a sense of solidarity so much help came from abroad.
Based on the decree Inter Mirifica (1963), that the discovery of the latest technology is a gift of God and the work of human intelligence. The decree emphasizes the right to information as part of the moral rights and human dignity, the role of public opinion, the responsibility of the recipient, communicators and the authorities, the need for training and coaching to the priests, religious and laity in order to direct the communication to the apostolic goals, as well as the need for the formation of service users.
Ethics in Communications (2000) reaffirms the ambivalence of social communication media that can be good and evil, it depends on the viewers, listeners, readers, but especially to those who control the media of social communication and structure, policy and content. This document and then see a positive value and the possible misuse of the media of social communication in the economic, political, and religious education.
1. Economics
a. Positive: social communication dealing with the market. In this case social communication, among others, can support the business and commerce, helping economic growth, member picture of the product.
b. Negative: the market may become the norm, which serves to support the economic system of greed and profitable small in part, cover the suffering of many people and thus contribute to the injustices and imbalances.
2. Politics
a. Positive: social communication benefits society by engaging them in the political process. Media draw people together to attempt to achieve a common goal.
b. Negative: the media can be used by political leaders to manipulate public opinion.
3. The field of culture
a. Positive: the social communications media offer access to literature, drama, music and art and so develop the human in terms of knowledge, wisdom and beauty.
b. Negative: the media can be both superficial and inferior, dodge to get the news and too easy to consider certain issues, can present something that mendehumanisasi, damage, including the treatment of sexuality and violence, cultural domination.
4. Education
a. Positive: the media is an essential tool in education, from schools to the workplace.
b. Negative: instead of making people learn, the media can disrupt learning and a waste of time. The media can also be used as a tool of indoctrination.
5. The field of religion
a. Positive: the media can enrich the lives of religious people to deliver news and information about events, ideas and personality: it can also function as an evangelistic tool and katakese.
b. Negative: the media and religion, both have temptations. Media can remove and marginalized religious ideas and penglaman, while religion can always see the negative media.
Potential and Threats
1. Potential
a. Social communication media grow a sense of solidarity.
b. Social communication media convey a variety of knowledge.
c. The media of social communication can prioritize marginalized people and foster a sense of respect for them.
d. Social communication media can educate and deliver value.
e. The media of social communication can preserve the legacy of traditional culture.
f. The media of social communication can convey depth view of life events.
g. Social communications media not only to deliver news or knowledge in passing, but also can display the background and in-depth commentary on an issue in society.
2. Threat
a. Social communication media can be used to mengorbarkan promordialisme both ethnic and religious.
b. Social communications media so that data for a particular faction of the audience get the wrong impression.
c. Social communication media may give a false picture, which does not correspond with reality.
d. Social communication media can be used to sell the image and cultivate needs artificial.
e. The media of social communication can replace virtually relationships.
f. Social communication media can lull, provide entertainment, but does not educate.
g. The media of social communication can create the opposite effect than expected.
Challenge
The Church in the modern situation is challenged untukmenemukan new pastoral forms, delivery forms of value that need not always explicitly with the attributes of Christianity but does not contain the essence of Christianity. The church needs to have its own means of social communication in order to create programs in want. However, the document also provides the possibility for dialogue and cooperation even with other religions to create programs that encourage respect for human dignity.
Pastoral Culture: Identity of the Church interpret Again Indonesia
Appreciate the faith seriously means berpastisipasi in building a culture because culture becomes a humane civilization, kalu transcendental values integrated in it.
1. Dissect the problem-the problem of culture
Progress of the world at this very glorifying, but the progress of society has ignored the moral values and spiritual development model that is not pro-people. Conditions that the public was possessed by the love of self "false" has spawned many thieves and robbers who have destroyed the values of civilization and injure law of love of neighbor.
Damage to the public conscience has been compounded by negative effects such as time advances in technology have spurred kenagkuhan and trigger human greed, destruction of natural resources to become a life crisis of a severe environment is one example of cosmic hard to argue with.
Cultural development is supported by the ambition to pursue worldly values (immanent and sensory) and ignore the religious values (transcendent, spiritual) should be recorded as a development of a limp. The values that have been neglected this has given rise to human beings greedy and greedy, sectarian-minded and pragmatic, prioritize the material interests, groups, short-term satisfaction.
2. Formulating the responsibility of the church
The Church has consistently continued to advance the vision of "brotherhood and all fellow human beings". Sejatai brotherhood was championed in the multicultural society, which characterizes nearly every modern society faces today. Thus, the Church will never justify the design destrukti and various forms of terror for the church encourage minority groups to "promote freedom and dignity of every member as well as respect for personal decisions, including the decision to join the culture of the majority".
3. Designing a cultural agenda
Visionary ideas about the culture of Indonesia is "Unity in Diversity" and the philosophy of Pancasila. Theologically this vision has a sacramental value of the culture as a sign and instrument of salvation for all in the expected fruits of the universe is peace, love and justice.
The church is active in the development of local communities such as education. Health, economics, politics, etc.. Evangelization of culture containing human development, the construction of a full and thorough (the dimensions of political, social, economic, technological, ecological, gender, spirituality, ethics, etc..) Is a development that considers the harmony and friendship fellow creatures and that guarantee the dynamics of a relationship with God.
Theological Response
1. Efforts to alleviate poverty of the church
Fighting for improving the position and condition of women is not equal to the struggle of women against men. Because the issue of oppression of women does not come from men, but the problem sostem and structure of society and one of them injustice, gender injustice. The movement for gender transformation is called the motion, which is a progress movement to create relationships amongst human beings who are fundamentally new, better and more fair. Thus, the transformation of gender is the way to broader social transformation. Tansformasi this should be a process of elimination of all forms of injustice, oppression, domination and discrimination: a relationship of inter-related, which includes the relationship economy, social, cultural, ideological, environmental, and included in it is the relationship between men and women. Tansformasi so that the direction is to enhance the dignity and strength of women. The power in question is an internal kekautan in order to control the life and ability to gain access to the allocation of sources of material and non material. [2]
The process of globalization is characterized by the development of understanding of capitalism, which is increasingly open and mengglobalnya role of the market, investment, produsi process of international companies, which is then strengthened by ideology and world order under a new trade rules set by the organization of free trade globally. However, globalization also gave birth to anxiety for those who think the issue about people's impoverishment and marginalization of the people, and issues of social justice. [3]
Theory development or better known as developmentalism understand, in addition developed in order to stem the influence and spirit antikapitaslisme for the millions of people in third world, is also a new strategy for social formations menggganti new colonialism collapsed. This discourse emerged in 1949 when the U.S. President announced a bahassa and U.S. foreign policy doctrine. Developmentalism made in the era of the cold war to stem socialism, so that it is a new wrapper of kapitaslisme. [4]
2. Education social teachings of the church and the Pancasila
a. Church and School [5]
Educators who are sensitive should be aware that the amount of knowledge and human experience are not the only ingredient in caring for children, because it must include an understanding of the factors in inter-personal relationships. School is a place to teach about the expectations and demands of a culture. The church is the school because the church is the common testimony to his mastery of one's faith in the possibility of going to his own future.
The church is ekklesia, in the beginning of this word means a collection of city residents who are called by the messenger. Ekklesia Christian is not a collection of people, but the congregation of the faithful to Jesus Christ. During its development, the word ekklesia does not mean gathering of its own volition, but they were called. The early Christian church to realize himself as elektoi that is, people who were called out, the people selected. This is the calling of a general pattern of life and redirected by an existence.
The church is a community. The church started as a community cultural society, but the church is different from the community, church reveals the relationship between members in Christ that grew out of consciousness. Therefore, the cultural context of society and the church community, church community is geographically located within the cultural community. A person can become a member msyarakat without participating in the life of the church, but church members are always members of the community.
Cultural education aims to prepare anaka to live in the community and a nation that takes the form of groups, families, neighborhoods and schools. This goal evolved from the recognition of man, democracy and moral values. While education is to provide knowledge kepadaumat church to use the knowledge and use God's gifts to higher welfare for mankind to overcome hunger and suffering heavy work. The task of the church is God's call to transform the church into a community culture in the community to proclaim the kingdom of God, and the fulfillment of this task result in teaching that have profound implications preformance lives of members of the church through relationships as families, community members, citizens of a nation, and as the inhabitants of earth.
b. Family
The shift of the most great and terrible social dalamnorma is the shift related to reproduction, family, and relationships among species. The family is the most fundamental unit of collaboration that is working to produce offspring of parents, instilling values and educating children. According to James Coleman, a sociologist who introduced the notion of "social capital", ie a set of resources that are embedded in the relationships of parents and social organizations as well as useful for the development of cognitive or social development. [6]
3. Social communication media: the offer and the challenge
Globalization is a kind of incantation in this modern age. With a lot of things that experienced such oppression and penghisapanlah major and adverse effects caused by globalization. In this case the free market is merely as an instrument of the global economy to take advantage of structural weaknesses in the economy developing countries. The free market is to let the market mechanism without barriers, allowing all participants are free to pursue their desires through competition with one another. The free market is considered to be a solution to overcome the sluggishness in economic growth, particularly to address issues of economic growth in developing countries. [7]
4. Again interpret the identity of the church Indonesia
Church and government have a problem if the church understands itself to be in a certain absoluteness is understood that should prevail in society. According to Karl Barth, the church and the government are in two circles, each of which has a center point, but they will always intersect. In the context of understanding tersebutbaik church and government in structuring the grace of God and both can be a channel of blessing and a channel of God's revelation in the midst of the world. Therefore, the church and the government all authority comes from God to bring about peace, justice and the welfare of the world. [8]
Each of God's people are encouraged to participate in seeking the welfare of the city in which they live, even in exile (cf. Jer. 29:7). In the New Testament there are words Πολιτευεσθε (Phil. 2:27), this word means "berpolitiklah" or Live the life as a citizen or citizens of the city government to government as a Christian citizen emits light so that could foster harmony with his fellow citizens of the government. [9]
According to Reinhold Niebuhr [10], between Christianity and political problems do not show a favorable atmosphere for Christianity are less able to demonstrate its role as a source of insights and guidance in politics. Therefore, the church should act as an instrument of God's kingdom in the world to serve the community to introduce and uphold human dignity and degrees, and it demanded that the church sided with the weak who have trampled and moreover has no degree of human dignity. [ 11]
Samuel Kobia [12], emphasizing a number of tasks in encouraging churches to uphold human rights, namely:
1. Listen and learn from the public in accordance with their respective residence.
2. Promote a culture of life and peace which aims to achieve fair yanga community, participate in, and can strut.
3. Exploring alternatives for the community based on the concept of passionate community.
4. See the mission of the church in reconciliation at the community level and national-level, taking into account the values of humanity respectively.
5. Equipping Christians and citizens of other governments with relevant literature about the dignity of mankind, which includes analysis of the nature and purpose of power.
6. Working towards the promotion and respect for human rights, and convince people that they also have an understanding of the nature, scope and philosophical foundations of human rights.
[1] In lucuti because they live under the yoke of social structures, economic and political injustice in itself already contains.
[2] Analss 165-166
[3] Mansour Jurist, Wrong think the theory of development and globalization, INSIST press, Yogyakarta, 2001, pp.. 198
[4] Wrong 200
[5] Cf. Iris V. Cully, Dynamics of Christian Education, Jakarta, CPC-GM, 2006, p. 1,3,15.
[6] Ibid, Francis Fukuyama, p.. 44.
[7] Ibid., Pp.. 16.
[8] Darwin Lumbantobing, Theology at the Free Market, Pematangsiantar, L-Sapa, 2007, p. 255.257.
[9] Binsar Nainggolan, Introduction to Applied ethics: Instructions for Everyday Life Residents Church, L-Sapa, 2007, p. 38-39
[10] Reinhold Neihbuhr is a theologian of the United States. Neihbuhr Reinhold, An Interpretation of Christian Ethics, London, SCM Press, 1941, p. 150-155.
[11] Op.cit, Binsar Nainggolan, p. 40.
[12] Samuel Kobia is a theologian Methodist Church of Kenya. In the quotation in the book, Op.cit, Binsar Nainggolan, p. 40.
Globalization in the economic sector on the one side is considered as luck that advance the nation such as telecommunications, economic and financial system development and exchange of technology, but on the other hand the risks deepening gulf between rich and poor, dwarf the deviation in trade and the weaker side .
The gap is so apparent in various sectors such as production and distribution of food, health and housing, working conditions and social economic indicators. Differences of culture and value systems among the various population groups suggests that the level of economic development may widen the distance.
Symptoms can appear with a sign of poverty to lack of employment compared with the amount of labor, rapid population explosion, discrimination in various forms, the emergence of slums in the city, social inequality and low per capita incomes.
1. The attitude of the church Asia
Solidarity with emphasis on the poor in the life and mission of the church revealed a core responsibility of church life bergereja so-called "church of the poor". The idea of "church of the poor" based on the Vatican II council, the council's Pastoral Constitution GS outlined the meaning of autonomy, namely that poverty is not seen as something that must be borne with patience for the sake of happiness in the hereafter, but as something that must be overcome with effort -enterprise development.
According to the churches in Asia, poverty is viewed as the result of social injustice and structural poverty, in other words "poor not in values, quality and human potentialities. Poor is the dismantling of [1] of the possibility of achieving wealth and material resources necessary to be able to live humanely. "
Asian Church to see that to fix poverty by way of dialogue and immersion. The church also must lower themselves to ask and mendengarakan experience of other religions about how they interpret poverty and how they offer a way to mengentaskannya, and also dialogue with the poor.
2. The attitude of the Church of Indonesia
A growing awareness that poverty in this world is not something that happens but a symptom of injustice and there are actually within the scope of responsibility and human capabilities. Therefore, the monks and nuns in the call back to life increasingly directed to the poor and are familiar with them as a tangible expression of God's love to all people through reciprocal relationships with the poor, giving and receiving, as well as learn from them, and the religious are asked to transform the nature of the church service which prioritizes the poor but does not make pelayana exclusive to the poor.
Social Media And Communications: Challenges and Bids
Meetings between communities around the world made possible by the development of telecommunications, both the quantity and quality of its speed. But the positive impact of social communications media are only one aspect of social media because it is basically ambivalent because it can also be used for negative purposes. One positive example of social media is a tsunami, an event which was broadcast to various parts of the world not only meet people's need for information but also foster a sense of solidarity so much help came from abroad.
Based on the decree Inter Mirifica (1963), that the discovery of the latest technology is a gift of God and the work of human intelligence. The decree emphasizes the right to information as part of the moral rights and human dignity, the role of public opinion, the responsibility of the recipient, communicators and the authorities, the need for training and coaching to the priests, religious and laity in order to direct the communication to the apostolic goals, as well as the need for the formation of service users.
Ethics in Communications (2000) reaffirms the ambivalence of social communication media that can be good and evil, it depends on the viewers, listeners, readers, but especially to those who control the media of social communication and structure, policy and content. This document and then see a positive value and the possible misuse of the media of social communication in the economic, political, and religious education.
1. Economics
a. Positive: social communication dealing with the market. In this case social communication, among others, can support the business and commerce, helping economic growth, member picture of the product.
b. Negative: the market may become the norm, which serves to support the economic system of greed and profitable small in part, cover the suffering of many people and thus contribute to the injustices and imbalances.
2. Politics
a. Positive: social communication benefits society by engaging them in the political process. Media draw people together to attempt to achieve a common goal.
b. Negative: the media can be used by political leaders to manipulate public opinion.
3. The field of culture
a. Positive: the social communications media offer access to literature, drama, music and art and so develop the human in terms of knowledge, wisdom and beauty.
b. Negative: the media can be both superficial and inferior, dodge to get the news and too easy to consider certain issues, can present something that mendehumanisasi, damage, including the treatment of sexuality and violence, cultural domination.
4. Education
a. Positive: the media is an essential tool in education, from schools to the workplace.
b. Negative: instead of making people learn, the media can disrupt learning and a waste of time. The media can also be used as a tool of indoctrination.
5. The field of religion
a. Positive: the media can enrich the lives of religious people to deliver news and information about events, ideas and personality: it can also function as an evangelistic tool and katakese.
b. Negative: the media and religion, both have temptations. Media can remove and marginalized religious ideas and penglaman, while religion can always see the negative media.
Potential and Threats
1. Potential
a. Social communication media grow a sense of solidarity.
b. Social communication media convey a variety of knowledge.
c. The media of social communication can prioritize marginalized people and foster a sense of respect for them.
d. Social communication media can educate and deliver value.
e. The media of social communication can preserve the legacy of traditional culture.
f. The media of social communication can convey depth view of life events.
g. Social communications media not only to deliver news or knowledge in passing, but also can display the background and in-depth commentary on an issue in society.
2. Threat
a. Social communication media can be used to mengorbarkan promordialisme both ethnic and religious.
b. Social communications media so that data for a particular faction of the audience get the wrong impression.
c. Social communication media may give a false picture, which does not correspond with reality.
d. Social communication media can be used to sell the image and cultivate needs artificial.
e. The media of social communication can replace virtually relationships.
f. Social communication media can lull, provide entertainment, but does not educate.
g. The media of social communication can create the opposite effect than expected.
Challenge
The Church in the modern situation is challenged untukmenemukan new pastoral forms, delivery forms of value that need not always explicitly with the attributes of Christianity but does not contain the essence of Christianity. The church needs to have its own means of social communication in order to create programs in want. However, the document also provides the possibility for dialogue and cooperation even with other religions to create programs that encourage respect for human dignity.
Pastoral Culture: Identity of the Church interpret Again Indonesia
Appreciate the faith seriously means berpastisipasi in building a culture because culture becomes a humane civilization, kalu transcendental values integrated in it.
1. Dissect the problem-the problem of culture
Progress of the world at this very glorifying, but the progress of society has ignored the moral values and spiritual development model that is not pro-people. Conditions that the public was possessed by the love of self "false" has spawned many thieves and robbers who have destroyed the values of civilization and injure law of love of neighbor.
Damage to the public conscience has been compounded by negative effects such as time advances in technology have spurred kenagkuhan and trigger human greed, destruction of natural resources to become a life crisis of a severe environment is one example of cosmic hard to argue with.
Cultural development is supported by the ambition to pursue worldly values (immanent and sensory) and ignore the religious values (transcendent, spiritual) should be recorded as a development of a limp. The values that have been neglected this has given rise to human beings greedy and greedy, sectarian-minded and pragmatic, prioritize the material interests, groups, short-term satisfaction.
2. Formulating the responsibility of the church
The Church has consistently continued to advance the vision of "brotherhood and all fellow human beings". Sejatai brotherhood was championed in the multicultural society, which characterizes nearly every modern society faces today. Thus, the Church will never justify the design destrukti and various forms of terror for the church encourage minority groups to "promote freedom and dignity of every member as well as respect for personal decisions, including the decision to join the culture of the majority".
3. Designing a cultural agenda
Visionary ideas about the culture of Indonesia is "Unity in Diversity" and the philosophy of Pancasila. Theologically this vision has a sacramental value of the culture as a sign and instrument of salvation for all in the expected fruits of the universe is peace, love and justice.
The church is active in the development of local communities such as education. Health, economics, politics, etc.. Evangelization of culture containing human development, the construction of a full and thorough (the dimensions of political, social, economic, technological, ecological, gender, spirituality, ethics, etc..) Is a development that considers the harmony and friendship fellow creatures and that guarantee the dynamics of a relationship with God.
Theological Response
1. Efforts to alleviate poverty of the church
Fighting for improving the position and condition of women is not equal to the struggle of women against men. Because the issue of oppression of women does not come from men, but the problem sostem and structure of society and one of them injustice, gender injustice. The movement for gender transformation is called the motion, which is a progress movement to create relationships amongst human beings who are fundamentally new, better and more fair. Thus, the transformation of gender is the way to broader social transformation. Tansformasi this should be a process of elimination of all forms of injustice, oppression, domination and discrimination: a relationship of inter-related, which includes the relationship economy, social, cultural, ideological, environmental, and included in it is the relationship between men and women. Tansformasi so that the direction is to enhance the dignity and strength of women. The power in question is an internal kekautan in order to control the life and ability to gain access to the allocation of sources of material and non material. [2]
The process of globalization is characterized by the development of understanding of capitalism, which is increasingly open and mengglobalnya role of the market, investment, produsi process of international companies, which is then strengthened by ideology and world order under a new trade rules set by the organization of free trade globally. However, globalization also gave birth to anxiety for those who think the issue about people's impoverishment and marginalization of the people, and issues of social justice. [3]
Theory development or better known as developmentalism understand, in addition developed in order to stem the influence and spirit antikapitaslisme for the millions of people in third world, is also a new strategy for social formations menggganti new colonialism collapsed. This discourse emerged in 1949 when the U.S. President announced a bahassa and U.S. foreign policy doctrine. Developmentalism made in the era of the cold war to stem socialism, so that it is a new wrapper of kapitaslisme. [4]
2. Education social teachings of the church and the Pancasila
a. Church and School [5]
Educators who are sensitive should be aware that the amount of knowledge and human experience are not the only ingredient in caring for children, because it must include an understanding of the factors in inter-personal relationships. School is a place to teach about the expectations and demands of a culture. The church is the school because the church is the common testimony to his mastery of one's faith in the possibility of going to his own future.
The church is ekklesia, in the beginning of this word means a collection of city residents who are called by the messenger. Ekklesia Christian is not a collection of people, but the congregation of the faithful to Jesus Christ. During its development, the word ekklesia does not mean gathering of its own volition, but they were called. The early Christian church to realize himself as elektoi that is, people who were called out, the people selected. This is the calling of a general pattern of life and redirected by an existence.
The church is a community. The church started as a community cultural society, but the church is different from the community, church reveals the relationship between members in Christ that grew out of consciousness. Therefore, the cultural context of society and the church community, church community is geographically located within the cultural community. A person can become a member msyarakat without participating in the life of the church, but church members are always members of the community.
Cultural education aims to prepare anaka to live in the community and a nation that takes the form of groups, families, neighborhoods and schools. This goal evolved from the recognition of man, democracy and moral values. While education is to provide knowledge kepadaumat church to use the knowledge and use God's gifts to higher welfare for mankind to overcome hunger and suffering heavy work. The task of the church is God's call to transform the church into a community culture in the community to proclaim the kingdom of God, and the fulfillment of this task result in teaching that have profound implications preformance lives of members of the church through relationships as families, community members, citizens of a nation, and as the inhabitants of earth.
b. Family
The shift of the most great and terrible social dalamnorma is the shift related to reproduction, family, and relationships among species. The family is the most fundamental unit of collaboration that is working to produce offspring of parents, instilling values and educating children. According to James Coleman, a sociologist who introduced the notion of "social capital", ie a set of resources that are embedded in the relationships of parents and social organizations as well as useful for the development of cognitive or social development. [6]
3. Social communication media: the offer and the challenge
Globalization is a kind of incantation in this modern age. With a lot of things that experienced such oppression and penghisapanlah major and adverse effects caused by globalization. In this case the free market is merely as an instrument of the global economy to take advantage of structural weaknesses in the economy developing countries. The free market is to let the market mechanism without barriers, allowing all participants are free to pursue their desires through competition with one another. The free market is considered to be a solution to overcome the sluggishness in economic growth, particularly to address issues of economic growth in developing countries. [7]
4. Again interpret the identity of the church Indonesia
Church and government have a problem if the church understands itself to be in a certain absoluteness is understood that should prevail in society. According to Karl Barth, the church and the government are in two circles, each of which has a center point, but they will always intersect. In the context of understanding tersebutbaik church and government in structuring the grace of God and both can be a channel of blessing and a channel of God's revelation in the midst of the world. Therefore, the church and the government all authority comes from God to bring about peace, justice and the welfare of the world. [8]
Each of God's people are encouraged to participate in seeking the welfare of the city in which they live, even in exile (cf. Jer. 29:7). In the New Testament there are words Πολιτευεσθε (Phil. 2:27), this word means "berpolitiklah" or Live the life as a citizen or citizens of the city government to government as a Christian citizen emits light so that could foster harmony with his fellow citizens of the government. [9]
According to Reinhold Niebuhr [10], between Christianity and political problems do not show a favorable atmosphere for Christianity are less able to demonstrate its role as a source of insights and guidance in politics. Therefore, the church should act as an instrument of God's kingdom in the world to serve the community to introduce and uphold human dignity and degrees, and it demanded that the church sided with the weak who have trampled and moreover has no degree of human dignity. [ 11]
Samuel Kobia [12], emphasizing a number of tasks in encouraging churches to uphold human rights, namely:
1. Listen and learn from the public in accordance with their respective residence.
2. Promote a culture of life and peace which aims to achieve fair yanga community, participate in, and can strut.
3. Exploring alternatives for the community based on the concept of passionate community.
4. See the mission of the church in reconciliation at the community level and national-level, taking into account the values of humanity respectively.
5. Equipping Christians and citizens of other governments with relevant literature about the dignity of mankind, which includes analysis of the nature and purpose of power.
6. Working towards the promotion and respect for human rights, and convince people that they also have an understanding of the nature, scope and philosophical foundations of human rights.
[1] In lucuti because they live under the yoke of social structures, economic and political injustice in itself already contains.
[2] Analss 165-166
[3] Mansour Jurist, Wrong think the theory of development and globalization, INSIST press, Yogyakarta, 2001, pp.. 198
[4] Wrong 200
[5] Cf. Iris V. Cully, Dynamics of Christian Education, Jakarta, CPC-GM, 2006, p. 1,3,15.
[6] Ibid, Francis Fukuyama, p.. 44.
[7] Ibid., Pp.. 16.
[8] Darwin Lumbantobing, Theology at the Free Market, Pematangsiantar, L-Sapa, 2007, p. 255.257.
[9] Binsar Nainggolan, Introduction to Applied ethics: Instructions for Everyday Life Residents Church, L-Sapa, 2007, p. 38-39
[10] Reinhold Neihbuhr is a theologian of the United States. Neihbuhr Reinhold, An Interpretation of Christian Ethics, London, SCM Press, 1941, p. 150-155.
[11] Op.cit, Binsar Nainggolan, p. 40.
[12] Samuel Kobia is a theologian Methodist Church of Kenya. In the quotation in the book, Op.cit, Binsar Nainggolan, p. 40.
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