Mr. Morgan's Last Love

Mr. Morgan’s Last Love – a story of a retired, widowed philosophy professor (Michael Caine). I personally do not like love drama. So what attracts me to watch this movie? Paris. I enjoy watching the scenic views of Paris throughout the movie. How I wish I could visit Paris someday. The angle of the camera of each scene is amazingly well taken. I also do enjoy listening to French accent in the movie. I love Caine and Clemence Poesy’s acting, cute and charming. I appreciate this film because the director, Sandra Nettelback is dedicating the film to his deceased father.

Morgan cannot accept the death of his beloved wife and he is unable to move on. He has the purpose of life and meaning of life on his wife. Once he loses his wife the very purpose of his living, everything in his life crumbles. He defines his life as “chaotic”.

I love these lines of dialogues in the film:

Pauline            You shaved your beard

Morgan           Yeah. Don’t you like it?

Pauline            I do. But I like your beard. It reminds me of my father.

Morgan           I hope you like your father

Pauline            I did. He’s dead

Morgan           Oh I am sorry. I didn’t realize that

Pauline            It was long time ago

Morgan           Your hair. It is so like my wife’s hair

Pauline            Well, I hope you like your wife

Morgan           I did. She’s dead

Pauline            Matthew. That is not funny

Morgan           I am not kidding. She died. Three years, two months and eleven days ago

Morgan says, “there is crack in everything that is how the light gets in”. This line can imply two facts of life. First, life is dark and miserable and hence it takes the presence of crack so that the light can shine in. Second, there is always a crack in life but there is silver lining too. For Morgan, Pauline (Clemence Poesy) is the crack in his life.

Morgan        You don’t love life in itself. You love places, animals, memories, food, literature, music. And sometimes you meet someone who requires all the love you have to give. And if you lose that someone, you think everything else is gonna stop too. But everything else just keeps on going. Giraudoux said, you can miss a single being, even though you are surrounded by countless others. Those people are like… extras. They cloud your vision. They are meaningless crowd. They are unwelcomed distraction. So you seek oblivion in solitude. But solitude only makes you wither.

Pauline            So I am a distraction. I am a cloud

Morgan           You are the only part of my life. I haven’t figured out yet

Morgan cannot figure out what part Pauline plays in his life. Is she like a cloud or something, is she a distraction in his life? Or is she just the substitute for his lost wife? His life feels empty without his wife. His children are but the distraction of his life for he never wants them in the first place. Morgan’s melancholic view of life is sad and depressing isn’t it? In reality, there may be many people like Morgan out there. They may have lost the meaning and purpose of life to move on. Probably, to love and to be loved is what keeps life going.  

Jakarta Selatan, 28 Desember 2013

RAJA YANG AKAN DATANG

Yesaya (Yahweh menyelamatkan) aktif melayani di Yehuda pada sekitar 740 hingga 701 SM. Ia dipanggil untuk melayani pada saat kematian raja Uzia pada sekitar tahun 740 SM (6:1). Ia melayani di zaman yang berat di mana Yehuda secara bergantian diserang oleh Asyur dan Mesir selama 40 tahun. Bagaimana seseorang bertahan hidup di tengah peperangan dimana pengeboman, penculikkan, perampokan, perampasan, penindasan, penganiayaan, pemerkosaan terjadi hampir setiap hari? Hidup dalam ketegangan dan ketakutan selama 40 tahun dimana orang-orang harus siap untuk membela diri sebab pilihannya hanya ada dua: membunuh atau dibunuh (to kill or to be killed). Ketegangan seperti ini dapat menjadikan seseorang “paranoid”. Kehidupan kita yang tegang, tergesa-gesa, tertekan berpotensi besar menjadikan “sangat reaktif alias emosi kita mudah bergejolak, cenderung menghakimi orang lain, tidak percaya sama orang, dan hati kita menjadi keras sekaligus lelah”.

Yesaya mencatat bahwa Yahweh mengacungkan tangannya (melalui Asyur) ke arah puteri Sion, bukit Yerusalem (10:32). Ia memotong dahan-dahannya dan menebang pohon yang tinggi itu dengan kapak hingga jatuh (10:33-34). Yahweh menghukum puteri Sion karena arogansinya, karena ketegaran tengkuknya. Puteri Sion meninggalkan Yahweh dan berpaling pada dewa-dewa. Mereka menolak pemerintahan dan ketuhanan Yahweh. Tetapi Yahweh tidak melenyapkan puteri Sion hingga habis tuntas melainkan Ia menyisahkan tunggul dan dari tunggulnya akan tumbuh tunas baru. Bagaikan pohon ek (oak tree) yang dapat tumbuh kembali walaupun ditebang. Yahweh tidak kehilangan kendali di dalam amarah-Nya di saat Ia mendisplin puteri Sion. Seorang Raja akan datang dari tunas Isai untuk menyelamatkan.

Dalam hidup ini kita selalu dihantam badai – kanker, stroke, ditinggalkan pacar, kehilangan semangat belajar, kehilangan semangat hidup. Berbagai tragedi kehidupan membuat manusia merasa sedih. Ada yang sudah tidak berani berpacaran lagi karena sudah terlalu sering gagal. Ada yang sudah tidak sanggup mempercayai orang lain lagi karena terlalu sering ditipu. Ada yang menjadi sangat reaktif karena sering dijelekin teman-temannya. Ada yang merasa frustasi karena biaya hidup terus meningkat sedangkan penerimaan tidak banyak bertambah. Kita sedang bertahan di tengah badai sambil menanti apakah badai akan berhenti. Kita sedang menantikan (bahasa Latin Adventus - ketibaan) janji TUHAN untuk merestorasi kerusakan ciptaan-Nya.

Bukankah lebih baik apabila pemerintah Indonesia tidak lagi korupsi? Bukankah lebih baik apabila setiap orang hidup dengan harmonis? Bukankah lebih baik apabila ayah dan ibu berhenti bertengkar? Bukankah lebih baik apabila ayah dan ibu berhenti mengomeli? Bukankah lebih baik apabila kita bisa membeli makanan kesukaan, pakaian kesukaan atau laptop kesukaan? Bukankah lebih baik apabila kita tidak dikendalikan oleh kuasa konsumerisme dan hedonisme? Yesaya menyampaikan bahwa keadaan kita akan berubah. Badai akan berakhir dan pelangi akan muncul. Kerusakan akan direstorasi sebab Raja tunggul Isai akan datang memerintah.

Apa yang menjadi karakteristik Raja ini? Ia “tidak menyimpang dari kebenaran dan kesetiaan” (5). Mengapa? Karena Roh TUHAN, Roh Hikmat, Roh Nasihat, Roh Pengenalan ada pada-Nya (2). Kehadiran Roh TUHAN, Roh Hikmat, Roh Penasihat dan Roh Pengenalan pada diri seseorang menjadikan dirinya dewasa secara spiritual. Roh TUHAN memberikan kita keyakinan dan kekuatan karena kehadiran-Nya. Roh Pengenalan (pada TUHAN) menolong kita untuk mengenal Allah dengan benar sehingga kita tidak dikuasai oleh amarah, kedengkian dan kecurigaan. Roh Pengenalan memampukan kita untuk tidak merasa “sok tahu”. Roh Hikmat memampukan kita dalam pengendalian diri (self-control) dan pengambilan keputusan. Roh Penasihat memampukan kita untuk mendengarkan dan menasihati sesama.

Kontras dengan hakim yang jahat (10:1), Raja ini adalah Raja yang adil dan bijak. Ia tidak menghakimi dengan “sekilas pandang” (3). Manusia cenderung menghakimi orang dengan sekilas pandang dan menarik kesimpulan bahwa orang ini membosankan, dingin, tidak bertanggungjawab, tidak tahu diri, pemalas. Tanpa sadar, seseorang langsung menjatuhkan penghakiman pada diri orang lain hanya dengan “sekilas pandang”. Celakanya, ketika menilai dan menghakimi menjadi suatu kebiasaan, seseorang akan cenderung menilai buruk setiap orang yang ia temui.

Raja ini juga tidak menghakmi “menurut kata orang” (3). Tidak jarang juga kita menilai atau menjatuhkan penghakiman diri kita pada seseorang “menurut kata orang”. Kita langsung menyimpulkan atau memberi label pada seseorang melalui apa yang kita dengar tentang dirinya. Sikap seperti demikian sangat tidak adil terhadap orang (korban) tersebut.

Semakin sering seseorang mempraktekkan kebiasaan menghakimi orang lain dengan “sekilas pandang” dan “menurut kata orang” maka ia akan semakin didominasi oleh sikap suka menghakmi (judgmental). Roh Hikmat menolong kita untuk menahan diri dari menilai, menghakimi dan memberikan label pada diri seseorang. Roh Hikmat menolong kita untuk melihat apa yang tidak terlihat, melihat pergumulan, kesepian, ketakutan dalam diri seseorang secara mendalam dan memberikan kita sebuah pemahaman yang baru. Roh Pengenalan menolong kita untuk mengenal talenta dalam diri seseorang dan melihat potensi dirinya. Roh Penasihat memampukan kita untuk memotivasi, menguatkan dan meyakinkan seseorang akan potensi dirinya.

Raja ini tidak menjatuhkan hukuman yang tidak adil. Ia akan menghakimi orang-orang fasik yakni orang-orang yang “hatinya jahat”. Orang-orang yang dipenuhi oleh arogansi, orang-orang yang suka mengutuk orang lain dalam hati mereka. Orang-orang yang memandang orang lain dengan hina. Orang yang tidak menghargai orang lain tetapi meremehkan dan membenci yang lain.

Kedatangan Raja ini juga mengubah ekologi. Binatang yang karnivora berubah menjadi herbivora. Anak singa dan beruang akan memakan rumput. Anak-anak menyusu bermain dengan ular bedung dan ular beludak. Karena orang-orang mengenal Yahweh sehingga tidak ada lagi orang yang berbuat jahat atau bersikap busuk (11).

Selagi menanti, apakah Anda percaya bahwa TUHAN PASTI akan merestorasi kerusakan yang akibat dosa? Dan selagi menanti di tengah badai, apakah Anda mengalami ketenangan di tengah badai? Suatu ketika dalam sebuah kontes seni yang diadakan di tepi pantai di Maine, Amerika Serikat. Umumnya, para pelukis melukis air sungai atau air laut yang tenang, pemandangan yang indah dan tenang. Dan pemenangnya adalah sebuah lukisan dengan ombak tinggi di tepi pantai akibat serangan badai. Dan jika diperhatikan dengan teliti ternyata ada seekor burung kecil yang berteduh di celah batu karang. Burung tersebut memperoleh damai di tengah badai.

 
Pertanyaan Diskusi!

 

1. Mengapa TUHAN menghukum Yerusalem tetapi juga menyisahkannya?
2. Diskusikan tentang menghakimi atau menilai orang lain dengan “sekilas pandang” atau “menurut kata orang”
3. Apa yang dimaksud dengan orang fasik? Mengapa TUHAN menghukum orang fasik? 
4.  Diskusikan tentang pembaharuan ekologi!

Jakarta Selatan,  Jumat, 6 Desember 2013

Lan Yong Xing

UNDERSTANDING BIBLICAL THEOLOGY

What is biblical theology? Is it a historical study of the Bible as an historical artifact or a theological interpretation of the Scripture? Does the Bible contain its own theology that needs to be unearthed? Did it speak only to the audience back then or does it also speak to the contemporary readers? Is it descriptive (historical description) or prescriptive (contemporary application)? In their Understanding Biblical Theology, Klink and Lockett “attempt to draw attention to some of the central issues attending the task of biblical theology” (p.183).

Klink and Lockett recall J.P Gobler’s inaugural address at the University of Altdorf in 1787 that claims biblical theology is pure historical argument independent from the church’s dogmatic. Interestingly, about a century later, Geerhordus Vos in his inaugural address at the Princeton Theological Seminary in 1892 argues that biblical theology and systematic theology are siblings (pp.14-15). Hence, biblical theology and systematic theology work in a parallel motion in which systematic theology relies heavily on logic whilst biblical theology relies heavily on history (p.16). In order to validate their arguments, besides laying out their theory in five categories of doing biblical theology, they also include modern theologians who they think to be the practitioners of the biblical theology within their category. However, it is important to note that this history-theology parameter serves only as “cartograph”, never “intended to be a definitive account of biblical theology” (p.21). They hope that their book helps to explicate “why the academy finds it so hard to make sense of the differing versions for “biblical” in biblical theology” and “how the church has and should continue to express their “theology” by means of biblical theology” (p. 185).

In their thesis, Klink and Lockett use history and theology as the bipolar parameters to understand biblical theology. They highlight the major issues pertaining biblical theology – Old Testament’s connection to the New Testament, historical diversity versus theological unity, scope and sources of biblical theology, its subject matter and who should work on biblical theology - the academy or the church. They attempt to classify biblical theology into five categories by evaluating the theory and practice of the practitioners. As they have explicitly pointed out, the five categories are meant for study purpose, “hoping to encourage its practice in the life of both the academy and the church (Klink and Lockett, 185).

The two diagrams below succinctly summarize Klink and Lockett’s five categories of biblical theology:

BT 1 (Historical Description), the prominent characteristic of BT1 is its descriptive approach as advocated by Krister Stendahl (29). It understands that the task of biblical theology is to discover “what it meant” and leave “what it means” to systematic theology. Due to its historical and descriptive nature, the sources of BT1 are the Christian canon and all related texts (extracanonical) for historical excavations. Its subject matter is the “life situation of the documents” (p.39). James Barr’s methodology of biblical theology matches BT1 as he believes biblical theology has to be executed by “professional historians” (p.45). For Barr, historical criticism is the tool to access the narrative or story of the bible (p.53). The story serves as the “raw material” for theology (p.54). Therefore, such strenuous work of doing BT1 can only be carried out by the academy.

BT 2 (History of Redemption) emphasizes on God’s redemptive work in human history revealed in the Bible. The Old Testament and the New Testament present God’s progressive redemptive acts in a narrative. The varieties of BT2 are placed into three schools of thoughts – the Dallas School (from text to themes), the Chicago School (from themes to text) and the Philadelphia School (macro context synthesis) (p.67). BT2’s subject matter is “the progressive unity of God’s redemptive acts” in Jesus Christ (p.74). D. A. Carson is the practitioner theologian of this type. He focuses on “salvation-historical study of the biblical texts” built on “coherent and agreed canon” using inductive method to excavate the text (p.82). The final purpose of biblical theology is for preaching and teaching in the church (p.84).  

BT 3 (Worldview-Story) attempts to balance history and theology in light of the narrative. It views the whole Bible in light of the story line (the main plot) as a coherent whole. For example, N. T. Wright focuses on the Second Temple Judaism as the worldview story (historical) and repentance (theological) as the response in order to gain restoration. Canon is not only its source but it also includes extra-canonical sources as well. In this approach, both the academy and the church have their contribution to biblical theology.

Well, it may be difficult to draw a clear line between BT 2 and BT 3 meaning can we exclude Christ as the climax of the story? If we take out Christ from being the climax of the story, the narrative in BT 3 is reduced to mere story from Creation to New Heaven and New Earth. Frankly, it is difficult to maintain the main plot if we take away God’s redemptive acts through Christ from the narrative.

BT 4 (Canonical Approach) brings together history and theology under the umbrella of the canon. It embraces both descriptive (historical) and prescriptive (theological) nature of Scripture as the canon contains both history (historical process) and theology (theological reflection (p.143). Christ is the subject matter of BT 4 (p.135). The Bible has to be read within the relationship of the readers with God and His Church as its main purpose is towards an understanding of God (p.151).

BT 5 (Theological Construction) rejects historical criticism and lays heavily on theological approach. Its primary subject matter is God and his work and its secondary subject matter is the people of God. The theology of the church serves as a tool to study the Bible. For Francis Watson, the historical background of the Bible does not truly matter, what matters most is its contemporary message. In other words, the ecclesial community is “the primary point of reference” (p.179).

Jakarta Selatan, 29 Nopember 2013 

Johan Newton Crystal