See discussions, stats, and author profiles for this publication at: https://www.researchgate.

net/publication/341542177

THE TRINITY AND THE TRIUNE OF GOD ACCORDING TO THE TOBU

CHRISTIAN COMMUNITY, TOBU TIMOR TENGAH SELATAN SUBDISTRICT

Article  in  International Journal of Psychosocial Rehabilitation · May 2020

DOI: 10.37200/IJPR/V24I8/PR280497

CITATIONS READS

0 331

4 authors, including:

Ezra Tari Purnama Pasande

State Institute for Christian Studies STT STAR'S LUB Luwuk Banggai
109 PUBLICATIONS   186 CITATIONS    34 PUBLICATIONS   23 CITATIONS   

SEE PROFILE SEE PROFILE

Ermin Alperiana Mosooli

Sekolah Tinggi Teologi Star's Lub Luwuk Banggai
13 PUBLICATIONS   13 CITATIONS   

SEE PROFILE

Some of the authors of this publication are also working on these related projects:

Teologi Perjanjian Baru View project

Dicari dan Mencari Pemimpin Kristen "Belajar dari Yesus" View project

All content following this page was uploaded by Ezra Tari on 21 May 2020.

The user has requested enhancement of the downloaded file.

International Journal of Psychosocial Rehabilitation, Vol. 24, Issue 08, 2020
ISSN: 1475-7192

THE TRINITY AND THE TRIUNE OF

GOD ACCORDING TO
THE TOBU CHRISTIAN COMMUNITY,
TOBU TIMOR TENGAH SELATAN
SUBDISTRICT

1
Marla Marisa Djami, 2Ezra Tari, 3Purnama Pasande, 4Ermin A. Mosooli

Abstract: This study traces the understanding of the Tobu Christian community to the trinity and the
triune God. This study emerges as an effort to contextualize Christianity's understanding of the Triune God. And
the Tobu people who once held the Halaik belief. Tobu society has accepted Christ but there is a dualism of
belief about God. The triune God is still understood in the perspective of tribal religion. It is also undeniable
that Tertullian, Origen, and Arius, Sebelis and Karl Barth have different thoughts about the Trinity. Because of
that the writer recommends transformative contextualization to the Tobu community. In order to search for this
understanding, the author uses descriptive qualitative method. The author tries to deepen the understanding of
the Tobu community with interviews and observations. This study tries to interpret the symbols and myths that
develop in the Tobu community. So the authors offer an understanding of the trinity in accordance with the
thoughts given by Nuban Timo namely God’s Triple Self Repetition Model. God in the three persons would be
thrice himself. Persons would be nothing more than the triple repetition of God. The person dose away with the
interpersonal concept of relations as well. Moreover the number three becomes incomprehensible. The Father,
the Son, and the Holy Spirit are always present together and doing the same work (creation, salvation, and
redemption) each with the roles and tasks that are its portion to make the work come true.

Keywords: Trinity, Halaik Belief, Tribal Religion

I. PRELIMINARY
Sociological analysis of a religion, as suggested by Durkheim, must begin with the recognition of the
interdependence of religion and society.[1] The source of religion is the community itself.[2] It can be said that

1
Kupang State Christian Religion Institute, Kupang
2
Postgraduate Masters in Christian Education, Kupang State Christian Religion Institute
3
Luwuk Banggai Star’s Lub Theological College
4
Luwuk Banggai Star’s Lub Theological College

Received: 21 Jan 2020 | Revised: 08 Feb 2020 | Accepted: 14 Mar 2020 4820
International Journal of Psychosocial Rehabilitation, Vol. 24, Issue 08, 2020
ISSN: 1475-7192

the ideas of a society create a religion. The idea of God, although it has been a part of human spiritual life for
years and even centuries, but the idea of the Absolute or God never really gives answers to humans about who
He is. God has always been a mystery to humans who created these ideas about Him. Reasoning against God is
only possible and can be done if in the process of reasoning humans involve all their potential, space ratio, space,
emotions, must always aware of the locality and historicity of human existence itself.[3] The word God refers to
a person who has a goal, has perfect goodness and supreme power, creator and provider of destiny to the world,
sometimes humans can feel His presence, especially as a source of moral rules and religious experience, being
the foundation that underlies the meaning and hope, so it is worthy of worship. [4]
In Christianity, God is known by the concept of the Triune God or commonly called the Trinity. The
word Trinity or Trinity is not found in the Bible, and although Tertullian had used the word since the 2nd century
AD, it was only in the 4th century that this word had an official place in Christian theology. This trinity doctrine
of God is the most distinctive Christian teaching, and includes all the main elements of truth that Christianity
teaches about the existence of God's activities in one very high general term. Tertullian in his theology uses the
word essence. The truth is that having a number of different things can have the same reality. Three different
things, for example, three tables, one made of wood, one made of glass, and one made of metal.[5]
There are three Persons in the Trinity, namely: God the Father, God the Son and God the Holy Spirit.
All three persons are fully God, possessing all the divine attributes, having the same essence, essence, nature,
basis. They are one "being", one in one "oneness", "one on one".And in His actions, the three persons always act
together in unity.[6]
Christians of Jehovah's Witnesses therefore reject the "Trinity" because there is no reference in the
Bible. According to Jehovah's Witnesses, the perversion of the concept of divinity in Christianity from
monotheism to polytheism began with a misunderstanding of John 1: 1,14 which in one part reads ... "the word is
God", which should be translated as "the Word is' a god that means (Word = Jesus) as' a mighty person.[7]
This concept of the Triune God or the Absolute is not only found in Christianity. In the observations of
researchers, in Primitive Religion especially the Halaikh religion which is adhered to by the Tobu village
community in Tobu District, there is also the concept of the triune God. The Tobu people who follow the
Halaikh religion recognize the triune concept as Uis Neno (God or lord of the sky), Uis Pah (God on Earth), and
Uis Oe (God in Water).[8]
The problem is that unlike other primitive religions which are still successfully defended in primitive
societies such as what happened in Boti and Sumba, the Halaikh religion in Tobu gradually began to be
abandoned by the Tobu community, this was due to the inclusion of the church in Tobu which had a major
influence on Tobu community trust. The entry of the church in Tobu though not easily influenced the belief in
Uis NenoUis Pah and Uis Oe, but over time as generations change in society, this concept began to be
abandoned because the Tobu people began to embrace beliefs inChristianity and automatically accepted the
concept of God in this case the Trinity or the Triune God in accordance with the teachings of the church.
Today, almost 80% of the Tobu community adheres to Christianity. However, not all of them have
completely forgotten and abandoned the concept of the triune God that he had worshiped in the previous religion
(Halaikh). It was recognized in the initial interview or pre-study that, it must be admitted that the only reason
they had to renounce their belief in the Triune God was simply because they had to accept the teachings of the
Church.

Received: 21 Jan 2020 | Revised: 08 Feb 2020 | Accepted: 14 Mar 2020 4821
International Journal of Psychosocial Rehabilitation, Vol. 24, Issue 08, 2020
ISSN: 1475-7192

Every person's experience of worshiping who is called by God for him will always be different in any
religion. For those who previously held the Halaikh belief, they certainly had their own experiences about Uis
Neno, Uis Pah, and Uis Oe which made him believe and worship him. Likewise in Christianity, people not only
believe in the Triune God solely because of the teachings of the church, but there are spiritual experiences that
are built up during religion and worship of the Triune God. What is interesting here is that there is a dualism in
religion for the Tobu people who previously adhered to Halaikh and now adhere to Christianity.
After accepting Christianity, the Tobu people no longer adhere to the Halaik faith, no longer worship
Uis Neno, Uis Pah and Uis Oe. But the acceptance of Christianity and the concept of the Trinity is not 100%
taken for granted. Tobu society with its understanding seems to try to mix or (dualism) in its understanding of
the Absolute for him. This is clearly seen when the Tobu people in their Christian beliefs then worship the
Absolute with three new concepts. If previously there was Uis Neno, Uis pah and Uis Oe, then after becoming
Christians and being introduced to God, Jesus Christ, and the Holy Spirit, then the three Absolute concepts for
the Tobu community after Christianity were Uis Neno, Usif Jesus (Lord Jesus in the Dawan language), and the
Holy Spirit.[9] The focus of the author's research is to trace the understanding of the Christian Tobu community
about the concept of the Trinity or the Trinity and the Triune God in Halaikh Religion. Similarities in perception
about the concept of God in the two different religions. As well as the meaning of the Tobu Christian community
today means the concept of God in. Based on the above thought, the researcher conducted a research entitled
"Trinity and Trinity, According to Tobu Christian Community, Tobu Timor Tengah Selatan Subdistrict".

II. RESEARCH METHODS

The research method used by the writer is descriptive qualitative method. Qualitative research methods
can be interpreted as research methods used to examine the condition of natural objects, where researchers act as
key instruments, data collection techniques are carried out by triangulation (combined).[10]
Qualitative research is research that deals with ideas, perceptions, opinions, beliefs of people to be
studied and all of them cannot be measured by numbers. In this study, the theory used in research is not forced to
obtain a complete picture of a matter according to the views of humans that have been studied.[11] In The data
collected in this research is qualitative data in the form of narrative text according to the data collection
technique used. Data were collected through three techniques, namely observation, interview, and documentation
study.[12] Descriptive analysis is the way to analyze it by analyzing the existing problems, namely analyzing
problems or phenomena that arise, indicators of problems and solutions then present them in a descriptive
form.[13] The study is directed at the ethnographic or cultural elements of the community, and it is necessary to
conduct a study of the mythological symbols and the mindset of the admirer community.[14]

III. STUDY AND DISCUSSION

God is one in substance Three in person
God is an inseparable person, but who, by grace, draws himself closer so that he can be recognized by
humans and exist among humans without losing divinity. The phrase used by the church to describe God's
double selfhood is "Trinity". Tertulianus, Father of the Church from North Africa (Carthage) is the originator of
this term.[15] With the word "Trinity", Tertullian wanted to emphasize that the three persons witnessed by the
Bible for us (Father, Son and Holy Spirit) are actually one in substance, namely God. God is one, but He

Received: 21 Jan 2020 | Revised: 08 Feb 2020 | Accepted: 14 Mar 2020 4822
International Journal of Psychosocial Rehabilitation, Vol. 24, Issue 08, 2020
ISSN: 1475-7192

introduces ourselves to us in three persons: Father, Son, and Holy Spirit. The Latin expression used by
Tertulianus for that is una substantia tres personae, Alalh is not divided into substance however different in
person. Professor Strijd said a very important point about this, "The Trinity Dogma reminds us that we cannot
talk about God in one word. To dive into and understand the nature of the living God, we must do it in three
words.[15]
To dive into and understand the nature of the living God, we must speak of this one God simultaneously
with three divine personal names. Those individuals are the Father, Son and Holy Spirit. All three are different
from one another, but not in substance, but in form; not in power, but aspects (nec substantia sed forma, nec
potestate sed specie). Origen taught that the origin and purpose of everything that lives is God, the eternal Father,
who from eternity gave birth to everything that exists. First born is the Logos, which is divine but which is
inferior to God. In the history of the church many attempts arose to explain the contents of the church's
confession of trust in God which is one in substance, but varied in presence or person.[16]
1. Modalistic Trinity Dogma.
Sabellius's Modalistic Trinity (200 ZB) formulates a trinity model which will later be known as
modalisitis or monarchianism-modalisits. This model emphasizes God's oneness. This model assumes that God
is essentially one person who appears in different forms or manifestations. God revealed himself as the Father
when he created the heavens and the earth, after the work of creation was finished, God took the form of the Son
to save people and the world. After this is finished, God takes the form of God the Holy Spirit to instill salvation
in believers.[17] In other words there is no personal variety in God, God only uses different shapes or masks
according to what He is doing. In the formulation of his modalism, it is seen that he wants to maintain the
oneness of God by proposing the view that the modes of being the father of God (the Son and the Holy Spirit)
are temporal dilations; God created at one time projecting himself as a Son, at another time as the Holy Spirit.
This formula makes God subject to radical changes as described by Sabellius who compromised God's
transcendence.[18]

2. Subordinative Trinity Dogma.

It is called "Subordinative" because the three divine personalities witnessed by the Bible are described
as having different degrees of divinity in quality and content. God the Father has a higher level of divinity than
God the Son and God the Holy Spirit. The basic position of Arius is to refute the similarity of the essence of the
Son (and the Holy Spirit) with the essence of God the Father, to maintain the oneness of God. Thus according to
Arius, the Son becomes "the second God, below God the Father (subordinated)" - meaning, he is God in a
figurative sense, because in the Creator-creation dichotomy, the son's position is on the side of creation, even
though it is at the peak of creation (is the highest creation). Here Arius joined an older Christological tradition,
which had spread in Rome at the beginning of the 2nd century AD. According to this tradition called "Angel-
Christology", the descent of the Son to the earth is understood as the descent of the leader of the angels to the
earth, who transformed into the man of Jesus or become human Jesus.[19]
3. Trinity Dogma: God’s Triple Self Repetition
This third Trinity dogma model is the result of Karl Barth's reconstruction based on the principles of
thingking after the Bible and thingking together the apostolic fathers. Barth himself did not name the Trinity

Received: 21 Jan 2020 | Revised: 08 Feb 2020 | Accepted: 14 Mar 2020 4823
International Journal of Psychosocial Rehabilitation, Vol. 24, Issue 08, 2020
ISSN: 1475-7192

dogma model he developed. In Eben Nuban Timo's dissertation on the dogma of the Trinity of Karl Barth in
Church Dogmatics, this dogma is given the name: God’s triple self repetition.[15]
God the Father (paternity) is the first person as well as the source and basis of deity. He is an
anonymous person, does not have a name, a mystery. In eternity, the Father repeats himself to be new. So now
there are three different selves from the one God because there is a triple repetition of that one God. The Father,
the Son, and the Holy Spirit are one and the same God with three different selves. The Father is not the Son and
the Holy Spirit because He is the source and basis of godliness. The Son is not the Father and the Holy Spirit
because He comes from the Father. The Holy Spirit is not Father and Son because He comes from Father and
Son.[15]
Trinity in Meto Religion
Suzuki's approach in his book The Religious System and Culture of Nias, Indonesia, is in line with the
general approach of anthropologists, who investigate the cognitive system of public trust through cosmology.
The cosmological approach he meant was not limited to the world in which humans lived, but also the forces and
powers within them.[20] Call it the meto religion in large Timor. The name given to the divine Meto (The Higest
God) is Uis Neno. He is a high God, not approached (affinity, amnanut), charming-taboo (leu danuni). The Meto
people believe in Uis Neno (King of Heaven). He is the creator of heaven and earth, also a giver of life and
coolness. Uis Neno is invisible. These tribal men and women greet him with expressions pointing to their
essence, namely: protectors and shade (aneot maahafot), which are fiery and smoldering (apinat ma aklahat),
makers and creators (amo'et ma apakaet), incubators and incubators hatchers (alikin ma ape'en), stakeholders and
protectors (afafat ma amnaifat), watchmen and guards (apaot ma apanat), bribes and feeders (ahaot ma afatis).
Until now Uis Neno is believed to always have a relationship with humans, because he is the creator
and giver of everything that is requested or desired by humans. But because Uis Neno is a transcendent figure
that cannot be reached by humans, whose form cannot also be captured and described by humans, so to be able
to deal directly with humans, namely to protect and preserve humans and all of their creations, Uis Pah and Uis
Oe are present to perform its function. Uis Pah and Uis Oe are the paths to arrive at Uis Neno that cannot be
reached by humans. Whereas Uis Oe itself is part of Uis Pah because Oe or water is in pah or earth or nature.[8]
However, it is recognized by the Tobu community that in ancient times Uis Neno as the God of the intangible or
unreachable by humans was less popular than Uis Pah and Uis Oe who were tangible and believed to always be
able to help humans provide their needs.
Furthermore, not all Tobu communities can relate to Uis Neno, Uis Pah and Uis Oe. For example in
worship or when performing rites there are certain people who have strong ties with Uis Pah and Uis Oe who can
lead rituals or worship. As for ordinary people who want to get in touch with Uis Pah and Uis Oe only through
this particular person, who is commonly known as the Tua Adat. Tua Adat is one who are elder in certain
communities because they have certain experiences in this regard regarding customs and culture in a particular
area. The traditional elders in the Tobu community are people who have a special relationship with Uis Pah and
Uis Oe, this is also due to having a lot of experience in worship. The adat adat are leaders in worship and have
the ability to see signs of answers from Uis Pah and Uis Oe.
Tobu community itself has high respect and deep fear towards Uis Neno, Uis Pah and Uis Oe. In their
daily life, whatever the community wants to do must first ask permission to Uis Neno by performing rituals.
Because of respect for Uis Pah and because it has a strong relationship with nature, the community respects
nature more, for example, not carelessly cutting trees or picking fruit at harvest time before worshiping. The

Received: 21 Jan 2020 | Revised: 08 Feb 2020 | Accepted: 14 Mar 2020 4824
International Journal of Psychosocial Rehabilitation, Vol. 24, Issue 08, 2020
ISSN: 1475-7192

relationship with Uis Pah and Uis Oe can be seen directly in the form of human needs. Uis Pah is worshiped
because He is the ruler of the land or earth where humans live and live their lives. Land is believed to be the
giver of life in humans. What is meant here is plants and plants produced by the soil, from which humans can
survive.
Whereas Uis Oe or the ruler of water has a relationship with humans from which humans can also
survive. the intended water here is water in the river, lake, and also rain water. Apart from being a source of
water for community needs every day, in lakes or rivers, especially the community usually worship Uis Oe to
convey their needs. At these water sources it is believed that there is a strength, namely the power of Uis Oe,
which usually can grant requests from the public after worship.[21]
Implication
One important factor that easily led to Christianity being accepted by the Tobu people was the concept
of the Triune God. This concept is seen the same as the concepts of Uis Neno, Uis Pah, and Uis Oe. Uis Neno's
position is higher than that of Uis Pah and Uis Oe, which are described as complementary and the path to Uis
Neno, exactly the description of the Triune God in Christianity. In the worship of this generation of God, Jesus
Christ and the Holy Spirit were accepted and replaced the Uis Pah and Uis Oe as a path or complement to God
they called Uis Neno. The concept of the Trinity was accepted because of its similarity to the concept of God for
the people of Tobu (worshiping three Gods), actually not because of an understanding of the similarities between
Uis Pah and Uis Oe with Jesus Christ and the Holy Spirit. Uis Pah and Uis Oe are certainly different from Jesus
Christ as the Incarnation and the Holy Spirit. Jesus Christ, or what they call Usif Jesus and the Holy Spirit, is
understood by the Tobu community in accordance with those in Christianity, while Uis Pah and Uis oe are the
God of the Earth and the Lord of Water, complementing Uis Neno. But as it has been said that the accepted
Christian teachings are considered as truth, then Jesus Christ and the Holy Spirit in the concept of the Trinity are
accepted and believed to be the truth, while Uis Pah and Uis Oe are seen as a mistake from their ancestors. For
example, people who still worship Uis Pah and Uis Oe today are always referred to as infidels. This again is due
to the strong influence of Christianity and its teachings.
The Old Testament and the New Testament both emphasize the idea of God that cannot be understood.
God is unexpected (Exodus 3:14; Job 36:26). No one is able to see God (Deuteronomy 4:12, 15-16; 1 Timothy
6:16). God is incomparable with anything or anyone (Isaiah 40:18, 25; 45:15). God cannot be captured in the
representation of human imagination (Acts 17:29). So, talking about God is analogy, metaphorical, and
symbolic. Theology does not deserve to be taken literally. There is always a difference between the symbol and
the symbol. There is always a difference between God and theology about Him. Si comprehendis non est Deus.

IV. CONCLUSIONS AND RECOMMENDATIONS

The Trinity model that best suits the God Trinity model according to the Tobu community is the second
model, the Subordinative Model. Where, Uis Neno is seen as God who has a higher level of divinity than Usif
Jesus and the Holy Spirit. Uis Neno is the Creator God who created all things, Usif Jesus is His child and the
Holy Spirit is the God who in the form of His Spirit lives in this world to accompany the life of all His creations.
The doctrine of the Trinity is vital for theology and also for Christian experience and life. With regard
to divinity, this doctrine states that God truly lives. And that God is far from anything called stop or passivity.
The Triune God is the wholeness and fulfillment of life, being in an eternal relationship, and in a fellowship that
never breaks or stops. This makes God's revelation and self-disclosure understandable. God, in the absolute

Received: 21 Jan 2020 | Revised: 08 Feb 2020 | Accepted: 14 Mar 2020 4825
International Journal of Psychosocial Rehabilitation, Vol. 24, Issue 08, 2020
ISSN: 1475-7192

sense, can reveal Himself through the act of self-revelation between the three Persons. He can also in a limited
sense, reveal Himself outward through self-revelation communicating to His creation.
So the authors offer an understanding of the trinity in accordance with the thoughts proposed by Nuban
Timo, the God’s Triple Self Repetition Model that has been described by the author above. For the remission of
sins in the sacrifice of Jesus Christ the Son of God. The Holy Spirit is the Spirit of God in the middle of the
Church. The God who is worshiped is the One God, His oneness is not oneness in human relations.

Acknowledgments
Thank you to Andrew Whiwin for translating this article.
References

[1] D. P. Johnson, Teori Sosiologi Klasik dan Modern 1. Jakarta: PT Gramedia Pustaka
Utama, 1994.
[2] G. dan D. J. G. Ritzer, Teori Sosiologi Modern. Jakarta: Prenada Media Group, 2007.
[3] M. Anas, “MENYINGKAP TUHAN DALAM RUANG ‘LOCAL WISDOM’: Upaya
Merumuskan Filsafat Ketuhanan Kontemporer,” Kalam J. Stud. dan Pemikir. Islam, vol. 6, no. 2, pp.
391–409, 2012.
[4] D. R. Griffin, Tuhan & Agama dalam Dunia Postmodern. Yogyakarta: Kanisius,
2009.
[5] H. Vorgrimler, Trinitas Bapa, Firman, Roh Kudus. Yogyakarta: Kanisius, 2009.
[6] H. Kongguasa, “Allah Tritunggal,” J. Jaffray, vol. 2, no. 1, p. 9, Apr. 2005.
[7] R. Ismail, “KONSEP KETUHANAN MENURUT KRISTEN SAKSI YEHUWA,”
Sosiol. Agama J. Ilm. Sosiol. Agama dan Perubahan Sos., vol. 10, no. 2, pp. 111–132, Jul. 2016.
[8] “Results of an interview with Mr. Thomas Apu (78-year-old Tobu Community who
had lived in the Halaik faith period), 28 September 2019.”
[9] M. M. Djami, “Uis neno, Uis Pah dan Uis Oe: Suatu Studi Sosio-Teologis tentang
Konsep Uis Neno, Uis Pah dan Uis Oe menurut Masyarakat Tobu Kecamatan Tobu,” Universitas
Kristen Satyawacana, 2010.
[10] P. Pasande and E. Tari, “PERAN GEREJA DALAM PENGEMBANGAN
PROGRAM KEWIRAUSAHAAN DI ERA DIGITAL,” Visio Dei J. Teol. Kristen, pp. 38–58, 2019.
[11] A. Prabowo and Heriyanto, “ANALISIS PEMANFAATAN BUKU ELEKTRONIK (
E-BOOK ) OLEH PEMUSTAKA DI PERPUSTAKAAN SMA NEGERI 1 SEMARANG,” J. Ilmu
Perpust., vol. 2, no. 2, pp. 152–161, 2013.
[12] N. L. Aryani, “Implementation of communication ethics in building social harmony,”
Int. J. Soc. Sci. Humanit., vol. 2, no. 1, pp. 147–156, Mar. 2018.
[13] D. N. Sari, “UPAYA PREVENTIF GURU KRISTEN DALAM MENGHADAPI
DEGRADASI MORAL ANAK,” Visio Dei J. Teol. Kristen, pp. 79–100, 2019.
[14] B. S. R. Yenusi, “Wacana Sistem Kepercayaan Masyarakat Waropen Dalam Narasi
Munaba (Analisis Antropologi Sastra),” Linguistika, vol. 23, no. 44, pp. 1–7, Mar. 2016.
[15] E. N. Timo, Allah Menahan Diri, Tetapi Pantang Berdiam Diri. Jakarta: BPK
Gunung Mulia, 2015.

Received: 21 Jan 2020 | Revised: 08 Feb 2020 | Accepted: 14 Mar 2020 4826
 International Journal of Psychosocial Rehabilitation, Vol. 24, Issue 08, 2020
ISSN: 1475-7192

[16] J. Lim, “Historical Understanding of Trinitarian Doctrine from Early Church Fathers
to Council of Chalcedon.” 2019.
[17] F. K. Meliala, “SOLA EXPERIENTIA FACIT THEOLOGM,” 2015. .
[18] L. Berkhof, Teologi Sistematika 1. Surabaya: Momentum, 2010.
[19] F. Y. M. Kaseke, “LOGOS DALAM INJIL YOHANES: ALLAH ATAU HAKIKAT
ADIKODRATI YANG LEBIH RENDAH DARI ALLAH? ,” Ebenhaezer J. Theol. dan Pelayanan, vol.
3, no. 2, pp. 23–50, Oct. 2015.
[20] D. Souisa, “Lowalangi Sebagai Nama Allah.” 2019.
[21] “Hasil Wawancara, Ibu Anne Olla (masyarakat yang dituakan dan pernah hidup
dizaman kepercayaan halaik), (03 November 2019).”

Received: 21 Jan 2020 | Revised: 08 Feb 2020 | Accepted: 14 Mar 2020 4827

View publication stats