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Journal articles on the topic 'Koinonia'

Author: Grafiati

Published: 4 June 2021

Last updated: 25 July 2025

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1

Megawati Manullang. "Pelayanan Koinonia yang Berkualitas dan Implikasinya di Gereja Masa Kini." Lumen: Jurnal Pendidikan Agama Katekese dan Pastoral 1, no. 1 (2022): 133–44. http://dx.doi.org/10.55606/lumen.v1i1.75.

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Abstract. The Koinonia ministry is one of the tri-duties of the church's vocation which at this time seems to have begun to weaken quite a number of churches due to the development of the times which requires that the koinonia strategy must be improved or in other words quality. Therefore, a quality Koinonia ministry is able to protect the congregation to remain faithful in fellowship. A good Koinonia is to divide certain categories to improve the quality of the congregation in its growth in quality and quantity. In this paper, I provide Koinonia services by dividing into five categories, name

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2

Susanta, Yohanes Krismantyo. "GEREJA SEBAGAI PERSEKUTUAN PERSAHABATAN YANG TERBUKA MENURUT JÜRGEN MOLTMANN." VISIO DEI: JURNAL TEOLOGI KRISTEN 2, no. 1 (2020): 105–26. http://dx.doi.org/10.35909/visiodei.v2i1.86.

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Dengan menggunakan pendekatan kualitatif deskriptif, artikel ini memperlihatkan bahwa menurut Moltmann, konsep gereja sebagai persekutuan atau koinonia terlalu sering didasarkan pada keseragaman. Terhadap model koinonia tersebut, Moltmann mengangkat konsep Alkitabiah tentang arti penting dari orang asing dan musafir, orang buangan dan pendosa. Menurut Moltmann, gereja tidak bisa menjadi sebuah perahu kesamaan (a boat of sameness) dalam mengarungi lautan keberbedaan. Oleh karena itu, Moltmann menawarkan konsep persekutuan trinitaris yang berdasar pada persahabatan. Bagi Moltmann, kabar baik ten

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3

Dewantara, Agustinus Wisnu. "Gotong-Royong sebagai Bentuk Koinonia di Gereja Katolik Keuskupan Surabaya." Studia Philosophica et Theologica 23, no. 2 (2023): 277–91. http://dx.doi.org/10.35312/spet.v23i2.458.

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Abstract/Abstrak: The theme of koinonia is the central to Surabaya Dioces's basic direction. The terminology of koinonia itself is an absorption from the Greco-European culture. All things that are good in the teachings of the Church often experience sociological and philosophical obstacles when they are communicated to the people. At this point, a new way of dialogue is needed in an effort to find a bridge for the growing faith of the people in the Surabaya diocese. This paper is a study to explore gotong-royong as a typical Indonesian form of koinonia. Awareness of collective work and

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4

Plant, Stephen. "Book Reviews : Koinonia." Expository Times 112, no. 3 (2000): 104. http://dx.doi.org/10.1177/001452460011200319.

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5

Huotari, Rosa. "Koinonia through commensality?" International Journal of Practical Theology 28, no. 2 (2024): 256–72. https://doi.org/10.1515/ijpt-2024-0015.

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Abstract Drawing from ethnography in six faith-based community food banks located in urban Finland, this paper explores the dynamics of social inclusion and exclusion as manifested in everyday life in food assistance. The findings propose that different framings, social distances and power hierarchies affect both promoting and experiencing social inclusion and exclusion that appear situational and relational through the everyday discourse and praxis. By reflecting on these dynamics from a theological perspective and employing the concept of ‘lived koinonia’, the discussion shows that the food

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6

Fisher, Peter. "Koinonia and Conflict." Theology 104, no. 822 (2001): 420–28. http://dx.doi.org/10.1177/0040571x0110400604.

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7

Ginting, Bayu Kaesarea. "Koinonia: Respon Gereja atas Krisis Ekologi." DUNAMIS: Jurnal Teologi dan Pendidikan Kristiani 7, no. 1 (2022): 184–204. http://dx.doi.org/10.30648/dun.v7i1.661.

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Abstract. The research aimed to find alternative resource of inspiration and motivation for the churches to respond the ecological crisis through the concept of koinonia on two documents of church: DKG–PGI 2019–2024 and Encyclical Laudato Si’. The research used literature study approach. The research result showed that DKG–PGI 2019–2024 and Encyclical Laudato Si’–as the document of the church–could be used as church’s response in reality of ecological crisis through the concept of koinonia which has the values of solidarity, liberative, and sacramentalism in it. The concept of koinonia emerged

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8

MAK, Sue Ann. "Bishop John Leonard Wilson (Singapore 1941-1949): Koinonia in Suffering." Asia Journal Theology 36, no. 1 (2022): 89–107. http://dx.doi.org/10.54424/ajt.v36i1.20.

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Despite a century of ecumenical efforts among Protestant churches, real koinonia remains as elusive as ever. This article introduces John Leonard Wilson, one of the early contributors to the formation of Trinity College (known today as Trinity Theological College) in Singapore, to emphasize his ecumenical spirit that continues to be a key characteristic of the college. Leonard Wilson’s war time experiences in Singapore and its aftermath as well as those of TTC’s co-founders, show koinonia working at a much deeper level beyond the loose associations, large gatherings and joint declarations comm

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9

Poirier, Paul-Hubert. "VEILLEUX, Armand, Pachomian Koinonia." Laval théologique et philosophique 41, no. 1 (1985): 125. http://dx.doi.org/10.7202/400156ar.

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10

Jenkins, Margaret. "Towards Koinonia in Life." Ecumenical Review 45, no. 1 (1993): 93–98. http://dx.doi.org/10.1111/j.1758-6623.1993.tb02831.x.

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11

Bouteneff, Peter C. "Koinonia and Eucharistic Unity." Ecumenical Review 52, no. 1 (2000): 72–80. http://dx.doi.org/10.1111/j.1758-6623.2000.tb00420.x.

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12

Sasongko, Nindyo. "Toward a Nonviolent Koinonia." Ecclesiology 11, no. 3 (2015): 327–49. http://dx.doi.org/10.1163/17455316-01103005.

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While many churches now affirm the importance of nonviolence as a missional strategy, it is not clear that this has yet affected their ecclesial self-understanding. What have the ecumenical churches said about the church and nonviolence? Have they developed enough of a nonviolent ecclesiology? In this study, I contend that it is essential that the Christian churches be a nonviolent koinonia. The true church is the nonviolent church. Drawing upon major ecumenical documents, and listening to the voices of three theologians who have endorsed nonviolent theology, I outline a vision of the nonviole

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13

Douglas, Brian. "Editorial: Koinonia." Journal of Anglican Studies 20, no. 2 (2022): 133–38. http://dx.doi.org/10.1017/s1740355322000377.

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14

Fazakas, Sándor. "“Koinonia” in Reformed Theology." Studia Universitatis Babeș-Bolyai Theologia Catholica Latina 68, no. 2 (2023): 83–95. http://dx.doi.org/10.24193/theol.cath.latina.2023.lxviii.2.04.

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This presentation is an edited and revised version of the presentation given at the Ecumenical International Conference "Active Participation in Community", Pannonhalma Archabbey, 21 October 2022. The theme of the conference was synodality − accordingly, this paper aims to present the basic features of Reformed ecclesiology. It highlights the fact that adapting different forms of communion from a secular context is not a viable solution for the church, even though it remains a challenge for the church today in almost all countries. Instead, the ecclesiological and practical implications of koi

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15

Mahohoma, Takesure. "Difficult texts: Koinonia, Acts 2.42." Theology 120, no. 5 (2017): 364–66. http://dx.doi.org/10.1177/0040571x17710202.

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The word koinonia is rich with meaning. It describes the relationship within the early Christian Church. It is a relationship that is based on trust, friendship and confidence. The relationship included the breaking of bread and teaching by the apostles. Generally, koinonia includes fellowship, association, community, communion and interdependence.

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16

Pollo, Don E. D. G., Almido H. Ginting, Samy Y. Doo, Evtaleny R. Mauboy, and Hendrik J. Djahi. "Website Sebagai Media Pelayanan Digital di Jemaat GMIT Koinonia Kupang." Jurnal Pengabdian Kepada Masyarakat Undana 16, no. 2 (2022): 14–21. http://dx.doi.org/10.35508/jpkmlppm.v16i2.9540.

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Saat ini penggunaan teknologi informasi dan komunikasi seperti internet dan media sosial makin menjadi kebutuhan utama. Hal serupa terjadi juga di jemaat di GMIT Koinonia Kupang yang persentase jemaatnya didominasi generasi milenial. Kebutuhan pelayanan yang berbasis teknologi informasi dan komunikasi menjadi tuntutan untuk menjangkau dan menjembatani generasi milenial. Hal ini dengan sendirinya akan mendorong jemaat terlibat aktif dalam pelayanan, dan meningkatkan sense of belonging jemaat terhadap gereja. Untuk itu, dilakukan kegiatan dalam bentuk Program Kemitraan Masyarakat (PKM) berupa pe

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17

Lincoln, Andrew. "Communion: Some Pauline Foundations." Ecclesiology 5, no. 2 (2009): 135–60. http://dx.doi.org/10.1163/174553109x422304.

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AbstractExplorations of communion in the New Testament most frequently start with examination of the use of the koinonia word group. This paper provides a sketch of the history of such examination, including the most recent comprehensive study by N. Baumert, in order to highlight the disputed central issue about the meaning of koinonia and to expose major problems in approaching the topic of communion through a word study of koinonia. More positively, the main part of the paper attempts to address the question that studies of koinonia in Paul are presumably seeking to answer, namely, what do P

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18

Pisani, Rocco. "Narcissistic Isolation and Change in the Median Group." Group Analysis 28, no. 3 (1995): 261–74. http://dx.doi.org/10.1177/0533316495283002.

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According to Patrick de Mare the median group places the cultural object at its centre as the object of therapy, so that culture and social myths (social unconscious) can be understood in a situation that approaches that of the community. The objective is not so much to socialize the individual as to humanize the sociocultural context. The primary mutual hatred engendered by the larger setting is gradually transformed, through dialogue, into impersonal fellowship (koinonia). This article reports the author's own experience with a median group, which dealt with difficulty in speaking and fear o

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19

De Wet, B. W. "‘n Christosentriese koinonia-dinamiek agter Paulus se hantering van sekere problematiek in 1 Korintiërs." Verbum et Ecclesia 27, no. 3 (2006): 821–35. http://dx.doi.org/10.4102/ve.v27i3.188.

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This article reasons that Paul tends to use a Christosentric koinonia-dynamic as a paradigm for addressing some of the problems in 1 Corinthians. As a test case the problem of the eating of food (especially meat), consecrated and/or sacrificed to the idols during social, as well as cultic occasions, as formulated in 8:1a was chosen. Being part of the macro structure of 8:1-11:1 it becomes clear, especially from 10:14-22 that Paul uses especially the dynamic of a Christosentric koinonia paradigm to address this problem. Focusing on the intensity of koinonia, as it functioned within the holy com

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20

Saragih, Erman. "Penatalayanan Ibadah Terbatas Pada Masa Pandemi Covid-19." Danum Pambelum: Jurnal Teologi Dan Musik Gereja 1, no. 2 (2021): 175–87. http://dx.doi.org/10.54170/dp.v1i2.58.

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This article has an idea about the arrangement of limited worship (individuals) during the covid-19 pandemic. In this article, the functions of obedience theology, the construction of koinonia, and the liturgy of perichoresis are sub-discussed. The lens of discussion about theology during the Covid-19 pandemic. Empirically, worship at home is a massive and proactive solution. The capacity of worship at home is always carried out in a hierarchical liturgical pattern. Koinonia as a spirit relation of communal communion is constructed as a model for the church of individual koinonia. The method u

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21

Yovita Ina Peni B. Y., Benedikta Yosefina Kebingin, and Alfonsus Mudi Aran. "PERWUJUDAN KOINONIA DALAM MEMBANGUN MODERASI BERAGAMA BAGI KAUM MUDA KATOLIK." JAPB: Jurnal Agama, Pendidikan dan Budaya 5, no. 2 (2024): 201–14. https://doi.org/10.56358/japb.v5i2.371.

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Moderasi dewasa ini menjadi perbincangan yang serius untuk mewujudkan kedamaian dalam hidup bersama di tengah umat yang memilik perbedaan satu dengan yang lainya. Dengan adanya perbedaan maka perwujudan semangat koinonia dapat membangun moderasi beragama bagi Orang Muda Katolik di Paroki St. Kornelius Pohon Bao, Keuskupan Larantuka. Tujuan dari penelitian ini adalah untuk mengetahui Pemahaman OMK Paroki St. Kornelius Pohon Bao, Keuskupan Larantuka tentang Koinonia dan moderasi beragama dan dampak dari perwujudan Koinonia untuk membangun moderasi beragama di Paroki St. Kornelius Pohon Bao, Keus

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22

Brück, Ulrich. "Koinonia Incomplete without Full Communion." Ecumenical Review 41, no. 2 (1989): 276–80. http://dx.doi.org/10.1111/j.1758-6623.1989.tb02578.x.

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23

Richter Reiner, Ivoni. "solidariedade como expressão da koinonia." Ribla 94, no. 3 (2024): 139–57. http://dx.doi.org/10.15603/ribla.v94i3.3012.

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A carta de Paulo à comunidade cristã em Filipos está perpassada com o tema e as ex- periências da comunhão que se expressa em várias formas de solidariedade. A busca por compreender koinonía como solidariedade parte da pergunta por seu significado e suas ligações com outros termos que igualmente perpassam a carta, como p.ex. fro- nêin, que remete para relações de unidade na diversidade. A pesquisa é documental--bibliográfica qualitativa e se desdobra em análise temática e exegética. A hipótese é que a carta trata de experiências solidárias para com Paulo, que enfrenta uma série de sofrimentos

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24

Bernard, David K. "Responses to Perspectives on Koinonia." Pneuma 12, no. 1 (1990): 143–46. http://dx.doi.org/10.1163/157007490x00160.

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25

Colborn, Frank. "Reflections on Perspectives on Koinonia." Pneuma 12, no. 1 (1990): 146–49. http://dx.doi.org/10.1163/157007490x00179.

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26

Hollenweger, Walter J. "The Koinonia of the Establishment." Pneuma 12, no. 1 (1990): 154–57. http://dx.doi.org/10.1163/157007490x00205.

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27

Hubbard, David A. "Perspectives on Koinonia: A Response." Pneuma 12, no. 1 (1990): 157–60. http://dx.doi.org/10.1163/157007490x00214.

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28

Hunter, Harold D. "Sketches of Perspectives on Koinonia." Pneuma 12, no. 1 (1990): 161–66. http://dx.doi.org/10.1163/157007490x00223.

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29

Lovett, Leonard. "Response to Perspectives on Koinonia." Pneuma 12, no. 1 (1990): 166–69. http://dx.doi.org/10.1163/157007490x00232.

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30

Rausch, Thomas P. "Perspectives on Koinonia: A Response." Pneuma 12, no. 1 (1990): 172–75. http://dx.doi.org/10.1163/157007490x00250.

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31

Synan, Vinson. "Response to Perspectives on Koinonia." Pneuma 12, no. 1 (1990): 175–78. http://dx.doi.org/10.1163/157007490x00269.

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32

Vandervelde, George. "Response to Perspectives on Koinonia." Pneuma 12, no. 1 (1990): 178–81. http://dx.doi.org/10.1163/157007490x00278.

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33

Lunt, Ronald. "Book Reviews : Koinonia with Panache." Expository Times 103, no. 4 (1992): 123. http://dx.doi.org/10.1177/001452469210300418.

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34

Monte Libano, Jorge Kohdr del. "La Koinonia en el Testimonio." Diálogo Ecuménico, no. 94 (January 1, 1994): 327–33. http://dx.doi.org/10.36576/summa.2032.

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35

Vandervelde, George. "Koinonia Between Church and World." Exchange 26, no. 1 (1997): 2–39. http://dx.doi.org/10.1163/157254397x00025.

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36

Robra, Martin. "KOINONIA-DIAKONIA Schlüsselbegriffe ökumenischer Diakonie." Zeitschrift für Evangelische Ethik 38, no. 1 (1994): 280–99. http://dx.doi.org/10.14315/zee-1994-0135.

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AbstractThe survey is an attempt to identify and systematically reconstruct the main line of the discussions on diakonia within the ecumenical movement, using the paradigm-analysis model suggested by Thomas Kuhn and applied to the ecumenical movement by Konrad Raiser. The subheadings indicate the key words which mediate in the successive periods between the theological concepts of that time and the actual situation. During the 1980s it became obvious that the ongoing paradigm-shift calls for an innovative change of concepts.

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37

Sidianto, Daniel, Ferry Simanjuntak, and Joko Prihanto. "Mission in the age of digitization." Davar : Jurnal Teologi 4, no. 2 (2024): 130–44. http://dx.doi.org/10.55807/davar.v4i2.46.

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ABSTRACT At this time humans are entering a new phase, where the digital world, namely virtual technology can connect humans without being hindered by location, conditions and time. There is an essential difference between the Church's three tasks running analogously compared to the digital version of worship. The digital world is not the real world, but evangelism must still be carried out according to the Great Commission of Jesus (Matthew 28:19-20). The methodology begins with the elaboration of the meaning of the three tasks of the Church, namely: koinonia, diakonia and marturia. Then make

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38

Goršak, Bernard. "Same Four-Fold Structure of Sobornost and Christian Trilateral Situation Ethics." Res novae: revija za celovito znanost 6, no. 1 (2021): 7–25. http://dx.doi.org/10.62983/rn2865.221.1.

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In search of the perfect ideal proponents of sobornost often look back to the first Christian communities. This is expected since the unity was probably their most distinguished attribute, as expressed particularly with the New Testament term koinonia. Some authors use sobornost and koinonia interchangeably as both describe basically the same concept of fellowship and sharing of property. Nonetheless, subsistence of such human fellowship requires as a precondition superhuman inner cohesive force which can originate only from God through his commandments and sacraments. This force can be constr

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39

Sagovsky, Nicholas. "The Contribution of Canon Law to Anglican-Roman Catholic Ecumenism." Ecclesiastical Law Journal 13, no. 1 (2010): 4–14. http://dx.doi.org/10.1017/s0956618x1000075x.

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Amongst the subjects discussed by the theologians of ARCIC, canon law has been conspicuously absent. The ecclesiology of koinonia, which is central to the work of ARCIC, has been of the greatest importance in ‘re-imagining’ the Church and so promoting ecumenism. It has faced received canon law with new questions: to what extent can canon law facilitate those structures and practices which undergird the ecumenical initiatives promoted by koinonia ecclesiology? Already, canon law provides for shared institutions and chaplaincies to institutions. Test areas for future ecumenical convergence inclu

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40

Biela, Bogdan Jerzy. "Marek Marczewski: Leiturgia — Martyria — Diakonia. Koinonia. Lublin 2021. 311 pp." Ecumeny and Law 10, no. 1 (2022): 115–18. http://dx.doi.org/10.31261/eal.2022.10.1.07.

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41

Mundiarti, Vanida. "HUBUNGAN PERAN ORANGTUA DENGAN PERILAKU SOPAN SANTUN ANAK USIA DINI DI TK KRISTEN GMIT KOINONIA KUPANG." Jurnal Geografi 18, no. 2 (2022): 68–81. http://dx.doi.org/10.35508/jgeo.v18i2.9355.

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This research is motivated by the role of parents in education for children, especially in children's polite behavior. This study aims to determine whether there is a relationship between the role of parents and the polite behavior of early childhood at TK Kristen GMIT Koinonia Kupang. This research is a type of correlational research with a quantitative approach. Data was collected using a questionnaire and observation. The questionnaire for the role of parents was filled out by parents who had children aged 5-6 years at TK Kristen GMIT Koinonia Kupang and observations of children's polite be

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42

Heim, S. Mark. "Witness to Communion: A Trinitarian Perspective on Mission and Religious Pluralism." Missiology: An International Review 33, no. 2 (2005): 192–99. http://dx.doi.org/10.1177/009182960503300205.

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The Christian vocation of mission cannot be understood apart from the Christian hope for salvation. Salvation is a relation of communion (or koinonia) with God and other creatures in Christ. This definition points to the trinitarian basis for mission in a pluralistic context. Koinonia is a key both to Christian openness to other faiths and to its witness amongst them. This essay summarizes three dimensions of God's relation with the world in terms of three human images and then develops the implications of this perspective for our understanding of mission.

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43

Smith, N. Ammon. "The One, the Many and Koinonia: Synodality and Receptive Ecumenism." Religions 14, no. 11 (2023): 1393. http://dx.doi.org/10.3390/rel14111393.

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This essay will explore the relationship between synodality as an ecclesiality and Receptive Ecumenism as one form of enacting the synodal vision within the ministry of ecumenism. In so doing, this essay will consider how Receptive Ecumenism within the ministry of Christian unity fosters transformation and koinonia within and between communions and presents an ecclesial vision for the People of God that is analogous to the Trinitarian koinonia, thus offering a vision for ecumenism that avoids both Parmenidean homogeneity or Heraclitian flux, which has plagued the ecumenical endeavor.

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44

Sagovsky, Nicholas. "Stephen Sykes: Koinonia, Conflict and Conciliarity." Ecclesiology 15, no. 1 (2019): 23–33. http://dx.doi.org/10.1163/17455316-01501005.

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Stephen Sykes thought that an overuse of koinonia language pointed to doctrinal fudge. His desire for clarity in the Church’s doctrine led him to emphasise the place that conflict plays in the life of the Church. His concern with the failure of Anglicanism to address the tensions within it led him to reflect on the exercise of authority and the deployment of power within Anglicanism. In the Orthodox and Roman Catholic traditions, koinonia is primarily a way of speaking about the life of the Holy Trinity and of participation in the Trinitarian life of God. It cannot then imply or contain confli

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45

Manjorang, Trinovena Br, Abdi Guna Sitepu, and Erikson Simbolon. "Involvement of Catholic Young People in the Koinonia Field." JETISH: Journal of Education Technology Information Social Sciences and Health 3, no. 2 (2024): 945–54. http://dx.doi.org/10.57235/jetish.v3i2.3104.

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This article aims to understand the level of involvement of Catholic youth in the field of koinonia and to formulate strategies to increase their participation. Catholic youth, aged between 13 and 35 years and unmarried, play a crucial role in the development of the Catholic Church and are responsible for the sanctification of life and active participation in fellowship. However, the phenomenon shows that many young Catholics are losing interest in church activities and tend to be more attracted to worldly activities than spiritual ones. This creates a challenge in maintaining their engagement

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46

SEBOTHOMA, W. "Koinonia in 1 Cor. 10:16." Questions Liturgiques/Studies in Liturgy 70, no. 4 (1989): 243–50. http://dx.doi.org/10.2143/ql.70.4.2015123.

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47

Vallianatos, Angelos. "Creation, Koinonia, Sustainability and Climate Change." Ecumenical Review 49, no. 2 (1997): 194–202. http://dx.doi.org/10.1111/j.1758-6623.1997.tb00281.x.

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48

Hatch, Derek C. "Koinonia as Ecumenical Opening for Baptists." Ecumenical Review 71, no. 1-2 (2019): 175–88. http://dx.doi.org/10.1111/erev.12407.

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49

Harefa, Febriaman Lalaziduhu. "PERANAN KAUM AWAM DALAM PELAYANAN GEREJA." SCRIPTA: Jurnal Teologi dan Pelayanan Kontekstual 5, no. 1 (2020): 26–48. http://dx.doi.org/10.47154/scripta.v5i1.44.

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Ungkapan ”persekutuan Roh” dalam Filipi 2:1 bisa berarti persekutuan dengan Roh yang dimungkinkan oleh Roh Kudus sendiri. Gagasan Perjanjian Baru tentang persekutuan ini sering kali tidak dipahami secara benar, akibatnya kabur, ada orang yang terlalu menekankan persekutuan vertikal (kepada Allah) saja dan kurang menekankan segi persekutuan horizontalnya (sesama), demikian sebaliknya, sehingga tidak heran kalau sewaktu-waktu timbul kesenjangan. Padahal keduanya tidak dapat dipisahkan satu dengan yang lain. Kuduanya sama-sama penting dalam pengertian koinonia yang benar. Abineno menambahkan bahw

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Napitupulu, Abraham Geraldi, and Muryati Muryati Muryati. "Strategi Komsel yang Misioner dalam Rangka Menuntaskan Amanat Agung Yesus." KHARISMATA: Jurnal Teologi Pantekosta 7, no. 1 (2024): 90–112. http://dx.doi.org/10.47167/kharis.v7i1.266.

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Abstract:

The initial problem which is revealed in this research is inequality of the implementation of cell groups which only focus on the fellowship (koinonia) task. Basically, the cell group is the medium to implement God’s mission, for instance to do the evangelism task (marturia). The term “cell group” genuinely is taken from the cell philosophy which split (multiply), similarly “cell group” should multiply in quantity because the marturia’s aspect is done maximally. The inequality which happened in the practice of cell groups now is to be the urgency of this research. Finding the strategy of a mis

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