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Telhalia Telhalia, Desi Natalia
KURIOS, Volume 8, pp 134-146; https://doi.org/10.30995/kur.v8i1.435

Abstract:
The pastor, as the leader of the people, has an important role in the church. One of his important roles is to participate in breaking the chain of the spread of Covid-19, ending the pandemic period until it becomes a Covid-19 endemic. This is undertaken as a reflection of the value of love: to love God and human beings. The purpose of this study is to describe the reality of the pastor's participation in breaking the chain of the spread of Covid-19, as a call to love God and others as oneself. This action explains the motivation and mutual understanding in the form of love. The method used is qualitative research with a descriptive-interpretation approach to the text of Matthew 22:37-40. The results of this study, namely the actions taken by the pastor toward the GKE Kapakat Tumbang Samba congregation, it appears that the pastor's motivation is to support the government's health program with the aim of protecting his congregation by supporting the provision of vaccines to his people as an action to stop the spread of Covid-19 and stay healthy. This motivational goal can be realized if there is a mutual agreement between the pastor and the congregation. Through this motivation and agreement, the pastor's participation has a vital role in breaking the chain of the spread of Covid-19 based on Matthew 22:37-40 as a real and active activity that begins with loving oneself in loving God and others to achieve the goal of using vaccines.  AbstrakPendeta, sebagai pemimpin umat, memiliki peran penting dalam gereja. Salah satu peran pentingnya adalah ikut berpartisipasi dalam memutus mata rantai penyebaran Covid-19, mengakhiri masa pandemi hingga menjadi endemi Covid-19 Hal tersebut dilakukan sebagai refleksi atas nilai kasih; mengasihi Allah dan sesama manusia. Tujuan penelitian ini adalah untuk mendeskripsikan realitas partisipasi pendeta dalam memutus mata rantai penyebaran Covid-19, sebagai panggilan mengasihi Allah dan sesama seperti diri sendiri. Aksi ini menjelaskan motivasi dan saling pengertian dalam wujud cinta. Metode yang digunakan yaitu penelitian kualitiatif dengan pendekatan deskriptif-interpretasi teks Matius 22:37-40. Hasil penelitian ini yaitu tindakan yang telah dilakukan oleh pendeta terhadap jemaat GKE Kapakat Tumbang Samba tampak bahwa motivasi pendeta tersebut mendukung program kesehatan pemerintah dengan tujuan dapat melindungi jemaatnya dengan mendukung pemberian vaksin kepada umatnya sebagai tindakan pemutusan persebaran Covid-19 dan tetap sehat. Tujuan motivasi tersebut dapat terealisasi, jika ada kesepakatan bersama antara pendeta dan jemaat. Melalui motivasi dan kesepakatan tersebut, maka partisipasi pendeta memiliki peran vital dalam memutus mata rantai persebaran Covid-19 berdasarkan Matius 22:37-40 sebagai perbuatan nyata dan aktif yang dimulai dengan mencintai diri sendiri dalam mengasihi Tuhan dan sesama demi mencapai tujuan dari penggunaan vaksin.
Novy Amelia Elisabeth Sine
KURIOS, Volume 8, pp 14-30; https://doi.org/10.30995/kur.v8i1.448

Abstract:
The covid-19 Pandemic has impacted education in Indonesia. It causes the government to issue a policy, namely Distancing Learning. However, students have trouble doing the process of the policy. It is because the learning model is not completely child friendly. This manuscript aims to criticize the model of distancing learning and offer a new learning model that is needed to build the process of child-friendly education. This research uses a qualitative method by constructing the thought of Bell Hooks and Ralph W. Tyler about the curriculum and engaged pedagogy and analyzing the result of the interview with parents and students. The results show that PJJ needs a new learning model, which considers students' spirituality. Moreover, this manuscript points out that pedagogical-spiritual distancing learning is a child-friendly learning model. AbstrakPandemi Covid-19 memberi dampak pada sektor pendidikan di Indonesia yang mengharuskan pemerintah mengeluarkan kebijakan Pembelajaran Jarak Jauh (PJJ). Namun, peserta didik mengalami kendala dalam proses pelaksanaan kebijakan tersebut karena model pembelajaran yang tidak sepenuhnya ramah pada anak. Tulisan ini bertujuan untuk mengkritisi model PJJ dan menawarkan sebuah model pembelajaran yang dibutuhkan untuk membangun proses pendidikan yang ramah anak. Penelitian ini menggunakan metode kualitatif dengan mengkonstruksi pemikiran Bell Hooks dan Ralph W. Tyler mengenai kurikulum dan engaged pedagogy, serta menganalisis hasil wawancara terhadap orang tua dan peserta didik yang menunjukkan perlunya model baru dalam PJJ. Hasil penelitian menunjukkan bahwa PJJ membutuhkan sebuah model pembelajaran yang baru, yang mempertimbangkan aspek spiritualitas peserta didik. Tulisan ini pada akhirnya memperlihatkan bahwa PJJ yang pedagogis-spiritual merupakan sebuah tawaran model pembelajaran yang ramah anak di tengah pandemi Covid-19.
Rogate Artaida Tiarasi Gultom
Abstract:
Naskah ini bertujuan untuk menawarkan sebuah gagasan konstruktif tentang mengembangkan sikap yang menghargai perbedaan, baik dalam hal perspektif dan tradisi teologi, pandangan dogmatika, keanggotaan denominasi gereja, bahkan hingga agama. Menguatnya fundamentalisme beragama memicu terjadinya pola beragama yang terlalu fanatik, menganggap pandangan dan kelompoknya yang paling benar, sehingga cenderung menilai perbedaan dengan model penghakiman. Gagasan yang ditawarkan adalah menginternlisasi ajaran Yesus untuk tidak menghakimi orang lain secara berlebihan melalui narasi Matius 7:1-5. Penelitian ini bersifat kualitatif-deskriptif, dengan pendekatan konstruktif terkait tema “menghargai” dan “tidak menghakimi” sesama. Simpulannya, gereja perlu terus membangun persekutuan atau jejaring antarumat Kristen dalam perbedaan denominasi, hingga antarumat beragama, dalam rangka mengembangkan sikap yang “tidak menghakimi”.
Asigor Parongna Sitanggang
Abstract:
Too often the work of the Holy Spirit is reduced to mere personal, interpersonal, or ecclesial dimensions. In fact, Scripture places great emphasis on the social and global dimension of the Holy Spirit who, in the Nicene Creed, is called the Giver of Life. This paper will discuss the socio-political dimension of the Holy Spirit so that we can truly understand and involve ourselves in the work of the Spirit in the socio-political life of each of us
Frans Pantan
KURIOS, Volume 8, pp 31-41; https://doi.org/10.30995/kur.v8i1.453

Abstract:
This study aims to examine the pluralistic principle in Christian religious education in the postmodern era. This research process uses descriptive social qualitative methods. Namely, researchers use descriptive data, explain, and analyze phenomena, and interpret social dynamics and attitudes of beliefs that develop in society in the framework of educational analysis. The study results indicate that essentially education is life and/or life is education. Based on this principle, the goal of education is to humanize humans, namely, to consistently manage harmonious relationships with Allah, the Owner of their lives, others, and their environment. This research finds common ground and, at the same time, produces an inclusive education formulation that sees the others in the frame of plurality or plurality who are entitled to enjoy the freedom of expression in the light of the will of the Divine. This concept must be present in the life of postmodern society.  AbstrakTujuan penelitian ini adalah untuk mengkaji prinsip pluralistik dalam Pendidikan agama Kristen di era postmodern. Proses penelitian ini menggunakan metode kualitatif sosial deskriptif, yakni peneliti memanfaatkan data deskriptif, menjelaskan dan menganalisis fenomena, menginterpretasi dinamika sosial dan sikap kepercayaan yang berkembang di masyarakat dalam bingkai analisis pendidikan. Hasil penelitian menunjukkan bahwa pada hakikatnya pendidikan adalah kehidupan dan/atau kehidupan adalah pendidikan. Didasari dengan prinsip tersebut maka tujuan ultim pendidikan adalah memanusiakan manusia secara utuh, yakni secara konsisten mengelola relasi harmoni dengan Allah-Sang Pemilik hidupnya, sesama dan lingkungannya. Penelitian ini menemukan titik temu dan sekaligus menghasilkan rumusan pendidikan inklusif yang melihat the others dalam bingkai kemajemukan atau pluralitas yang berhak menikmati kebebasan berekspresi dalam terang kehendak Sang Ilahi. Konsep ini harus disajikan dalam kehidupan masyarakat postmodern.
KURIOS, Volume 8, pp 58-67; https://doi.org/10.30995/kur.v8i1.540

Abstract:
This study specifically examined the interaction of IAKN Palangka Raya Christian students in a joint group of Real Work Lectures with IAIN Palangka Raya Islamic students and Hindu students kaharingan IAHN Palangka Raya. The location of special activities of Bukit Sua Village and Mungku Baru Village. The purpose of this study is also to examine and analyze the implementation of the value of Christian education "accept one another" Romans 15:7 in the framework of religious moderation. Empirical studies become the methods that researchers use to achieve these goals. The results stated that the interaction and implementation of the value of Christian education "accept one another" in the framework of religious moderation by Christian students in a combined group with Islamic students and Hindu Kaharingan students empirically realized very well. Christian students amid differences in faith in KKN activities can realize and apply the values of Christian education and religious moderation with indicators: attitude of acceptance with love, communication-based on love, cooperation based on love, attitudes that make room for differences in beliefs, and attitudes that accept local culture as part of religious expression. AbstrakPenelitian ini khusus mengkaji interaksi mahasiswa Kristen IAKN Palangka Raya dalam kelompok gabungan Kuliah Kerja Nyata dengan mahasiswa Islam IAIN Palangka Raya dan mahasiswa Hindu Kaharingan IAHN Palangka Raya. Lokasi kegiatan khusus Kelurahan Bukit Sua dan Kelurahan Mungku Baru. Tujuan penelitian ini juga untuk mengkaji dan menganalisis implementasi nilai pendidikan Kristiani “terimalah satu akan yang lain” Roma 15:7 dalam bingkai moderasi beragama. Studi empiris menjadi metode yang peneliti gunakan untuk mencapai tujuan tersebut. Hasil penelitian menyatakan bahwa interaksi dan implementasi nilai pendidikan kristiani “terimalah satu akan yang lain” dalam bingkai moderasi beragama oleh mahasiswa Kristen dalam kelompok gabungan dengan mahasiswa Islam dan mahasiswa Hindu Kaharingan secara empiris terwujud dengan sangat baik. Mahasiswa Kristen di tengah-tengah perbedaan keyakinan, dalam dalam kegiatan KKN, dapat mewujudkan dan menerapkan nilai pendidikan kristiani dan moderasi beragama dengan indikator: sikap menerima dengan kasih, komunikasi berlandaskan kasih, bekerja sama didasarkan pada kasih, sikap yang memberi ruang terhadap perbedaan keyakinan, serta sikap yang menerima budaya lokal sebagai bagian dari ekspresi beragama.
Ronny Simatupang, Maria Widiastuti, Tiur Imeldawati
KURIOS, Volume 8, pp 215-224; https://doi.org/10.30995/kur.v8i1.542

Abstract:
Flexing becomes a phenomenon that threatens the morality of the younger generation of Christians in this disruption era. The question that then arises is, this is just a common phenomenon, or is it the form of failure of Christian parents to shape the child's personality? In Christian education in the family sphere, learning is emphasized on developing the potential of spiritual intelli-gence (psychiatric or spiritual and inner). The family is the right place for the growth of awareness of the beginning of the purpose and existence of life. It is the responsibility of the family to ensure that a child develops and grows into a good adult human being and can take care of himself, and not depend on others. The formation of personality at an early age is something that must be fulfilled and cannot be delayed. It is said that approximately 85% of basic human personalities are formed at the age of 0-6 years, and the rest are just polishing. This study aims to prove how much influence character cultivation by parents has on the potential flexing in children. The approach used in this study is quantitative, with a sample of 100 children. The results of data collection are analyzed using simple linear regression with the help of SPSS 23.0. The results of the study proved that the cultivation of personality by parents affected the flexing potential of children by 69%, while 31% was influenced by other factors. Further findings in this study, the formation of behavior in a planned, systematic, and targeted manner was shown to be able to reduce the potential for flexing by 73% in children. As a contribution to this study, it is recommended to parents instill humility, meek, patience, love, and peace in children from an early age. This has been shown to be able to ward off flexing which is a negative effect of the disruption era.
Ira Desiawanti Mangililo
KURIOS, Volume 8, pp 225-242; https://doi.org/10.30995/kur.v8i1.160

Abstract:
The aim of this paper is to develop some useful theological foundations for the ministry of GMIT women in the family, church, and community. Using feminist theological studies, this paper reflects critically on the experiences of GMIT women who struggle to develop the capacity of existing resources to face the challenges of poverty and underdevelopment that shackles their lives today. The results of these reflections are then dialogued with several biblical narratives as the basis for theology. This paper underscores that as the image and likeness of God, GMIT women are called to act as protectors, nurturing, and leaders in their families and communities with full responsibility. In addition, GMIT women are also required to imitate Christ in terms of loving sincerely regardless of ethnicity, religion, gender, culture, and social status and viewing other people as co-workers who work hand in hand in building the nation and state. AbstrakTujuan tulisan ini adalah untuk mengembangkan sejumlah landasan teologis yang berguna bagi pelayanan para perempuan GMIT baik di dalam keluarga, gereja, dan masyarakat. Dengan menggunakan kajian teologi feminis, tulisan ini merefleksikan secara kritis berbagai pengalaman para perempuan GMIT yang berjuang untuk mengembangkan kapasitas sumber daya yang ada untuk menghadapi tantangan kemiskinan dan keterbelakangan yang membelenggu kehidupan mereka saat ini. Hasil refleksi tersebut kemudian didialogkan dengan sejumlah narasi Alkitab sebagai dasar berteologi. Tulisan ini menggarisbawahi bahwa sebagai gambar dan rupa Allah perempuan GMIT dipanggil untuk berperan sebagai pelindung, pemelihara, dan pemimpin dalam keluarga maupun masyarakat dengan penuh tanggungjawab. Selain itu, perempuan GMIT juga dituntut untuk meneladani Kristus dalam hal mengasihi dengan tulus tanpa membedakan suku, agama, jenis kelamin, budaya, dan status sosial serta memandang orang lain sebagai rekan sekerja yang saling bahu membahu dalam membangun bangsa dan negara.
Tirta Susila
Abstract:
This study examines the perspectives of the eighth-century prophets of SM on worship. This perspective will be sought for relevance in worship in the present. To obtain the purpose of the study, researchers used qualitative methods with taxonomic analysis. The results revealed that the prophet Amos emphasized God's dislike of the joy and luxury of worship. The heart of God and His prophet was sickened to see the hypocrisy and formality of Israel's lavish but hollow worship. The prophet Hosea had a perspective of worship that emphasized the loyalty of the people. God suffers because of the disloyalty of the people. God is fighting to win back his people. The prophet Isaiah emphasized holiness in his relationship with God. Justice, truth, and holiness are a unity of God's character that must also be seen in the sanctified lives of God's people. The Prophet Micah emphasized sacrifices or offerings that were pleasing to God. The sacrifice is offered with the intention of atoning for transgression and sin, so that thus the relationship with God is restored, and the offering expresses a total surrender to God. The four perspectives of worship from the prophets of the eighth century are still very relevant to be implemented in today's worship, even though many life problems and matters of faith that plague God's people during the covid-19 pandemic as it is today.  Penelitian ini mengulas perspektif nabi-nabi abad kedelapan sM tentang ibadah. Perspektif tersebut akan dicari relevansinya dalam ibadah-ibadah pada masa kini. Untuk memperoleh tujuan penelitian tersebut, peneliti menggunakan metode kualitatif dengan analisis taksonomi. Hasil penelitian mengungkapkan bahwa nabi Amos menekankan sikap tidak suka Tuhan pada kemeriahan dan kemewahan ibadah. Hati Allah dan nabi-Nya merasa muak melihat kemunafikan dan formalitas ibadah Israel yang mewah tetapi hampa. Nabi Hosea memiliki perspektif ibadah yang menekankan kesetiaan umat. Allah menderita karena ketidaksetiaan umat. Allah berjuang untuk memenangkan kembali umat-Nya. Nabi Yesaya menekankan kekudusan dalam relasi dengan Tuhan. Keadilan, kebenaran, dan kekudusan merupakan satu kesatuan karakter Allah yang juga harus tampak dalam kehidupan umat yang dikuduskan Allah. Nabi Mikha menekankan pengorbanan atau persembahan yang berkenan kepada Allah. Korban dipersembahkan dengan maksud untuk menebus pelanggaran dan dosa, supaya dengan demikian hubungan dengan Tuhan dipulihkan kembali, serta persembahan menyatakan sikap penyerahan total kepada Tuhan. Keempat perspektif ibadah dari nabi-nabi abad kedelapan ini masih sangat relevan untuk diimplementasikan dalam ibadah-ibadah masa kini, sekalipun banyak persoalan kehidupan dan persoalan iman yang melanda umat Tuhan pada masa-masa pandemi covid-19 seperti sekarang ini.
Priskila Issak Benyamin, Awaluddin Tjalla, Novia Suhendra, JohnI Hardori
KURIOS, Volume 8, pp 205-214; https://doi.org/10.30995/kur.v8i1.450

Abstract:
During the Covid-19 pandemic, teachers in every school use online media such as using the ZOOM application, Google Meet, and Google Classroom to carry out the teaching and learning process. Pusaka Abadi Elementary School teachers, Teluk Gong, North Jakarta during the Covid 19 pandemic often used conventional models, but the results turned out to be less effective, this is because the online conventional model has many problems that students and teachers must face, namely: an unstable network. so that students can only hear little by little and in the end draw the wrong conclusions or become less than optimal, turn off the camera during teaching and learning so that it makes it difficult for teachers to monitor students whether the students are listening or while playing games or recreation as a result, making students' creative thinking skills decrease and results decreased student learning. The results of the research on the initial conditions showed that the material presented during the teaching and learning process in the school was about 50% of the children who caught the material. Then the researchers applied two cycles, namely cycle I and cycle II. The results of the first cycle by applying the discovery learning model showed the level of achievement increased to 85% from the initial conditions. Continued to apply cycle II and the results reached 100%. AbstrakMasa pandemi covid-19 mengharuskan guru-guru di setiap sekolah mengunakan media online seperti aplikasi Zoom Meeting, Google Meet dan Google Classrom untuk melakukan proses belajar mengajar. Perubahan media belajar dari ceramah ke tatap maya seharusnya diikuti dengan model belajar yang tepat. Fakta sebaliknya terjadi di Sekolah Dasar Pusaka Abadi, Teluk Gong, Jakarta Utara. Proses belajar mengajar yang dilaksanakan masih mengunakan model belajar konvensional. Hal ini menyebabkan hasil belajar kurang efektif. Model belajar konvensional yang dilakukan dengan media online menimbulkan masalah yang harus siswa dan guru hadapi yaitu, jaringan yang kurang stabil sehingga siswa tidak dapat mendengarkan dengan baik sehingga ketika menarik kesimpulan, hasilnya kurang maksimal. Permasalahan ini menyebabkan daya berpikir kreatif siswa menurun. Metode penelitian yang digunakan adalah penelitian tindakan kelas. Hasil penelitian menunjukkan bahwa pada kondisi awal materi yang di sampaikan pada saat proses belajar mengajar di dalam sekolah sekitar 50% anak yang menangkap materi. Kemudian peneliti menerapkan dua siklus yakni siklus I dan siklus II. Hasil siklus I dengan menerapkan model pembelajaran discovery learning menunjukkan tingkat ketercapaian meningkat menjadi 85% dari kondisi awal. Dilanjutkan menerapkan siklus II dan hasilnya mencapai 100%.
Joni Manumpak Parulian Gultom, Pramini Pramini, Martina Novalina
KURIOS, Volume 8, pp 147-162; https://doi.org/10.30995/kur.v8i1.482

Abstract:
The phenomenon of religious exclusivity does not only occur with other religions but in one religion. The phenomenon of religious exclusivity does not only occur between religious adherents but also between groups of people within the same religion. This phenomenon can be seen in the district of East Sumba, where there is still persecution of priests of different denominations, bullying related to the caste of the congregation, and pastors are higher than others, in local culture. This article provides an understanding of the spirituality of the church's egalitarianism in anticipating Sumba's socio-cultural institutions in placing equal values and rights of everyone in the eyes of God and others, according to Philippians 2:1-8. Research with a qualitative descriptive approach through a literature review found that churches in East Sumba Regency must be inclusive by opening themselves up to existing differences, not just doctrinal differences, but also ethnicity and caste egocentricity which must be minimized. The spirituality of the egalitarianism of the church is a divine value to continue to work on, through the existing local culture with the leaders of the people and the nobles (maramba), who sit together in divine leadership. Whole human development in the work of Christ's salvation is the focus of the church, with equal actions by leaders from any caste, open and providing equal opportunities for every believer in the local culture.  AbstrakFenomena eksklusivitas beragama bukan saja terjadi dengan agama lainnya tetapi dalam satu Fenomena eksklusivitas beragama bukan saja terjadi antarpemeluk agama, namun juga antarkelompok umat dalam satu agama. Fenomena ini dapat dilihat di daerah Kabupaten Sumba Timur, di mana masih terjadi persekusi terhadap pendeta yang berbeda denominasi, perundungan terkait kasta jemaat, bahwa pendeta lebih tinggi dari yang lain, dalam budaya lokal. Artikel ini memberikan pemahaman spiritualitas egalitarianisme gereja dalam mengantisipasi pranata sosial budaya Sumba dalam mendudukakn kesejajaran nilai dan hak setiap orang yang sama di mata Tuhan dan sesama, menurut Filipi 2:1-8. Penelitian dengan pendekatan deskriptif kualitatif melalui kajian literatur menemukan bahwa gereja di Kabupaten Sumba Timur harus bersikap inklusif dengan membuka diri terhadap perbedaan yang ada, bukan sekadar perbedaan doktrin, tetapi juga egosentris sukuisme dan kasta yang harus diminimalisir. Spiritualitas egalitarianisme gereja menjadi nilai ilahi untuk terus dikerjakan, melalui budaya lokal yang ada dengan para pemimpin umat dan para bangsawan (maramba), yang duduk bersama dalam kepemimpinan Ilahi. Pembangunan manusia seutuhnya di dalam karya keselamatan Kristus menjadi fokus utama gereja, dengan tindakan kesetaraan para pemimpin dari kalangan kasta apa pun, terbuka dan memberi kesempatan yang sama untuk setiap orang percaya dalam lingkup budaya lokal.
Ezra Tari
KURIOS, Volume 8, pp 114-123; https://doi.org/10.30995/kur.v8i1.474

Abstract:
This writing is motivated by anxiety about interreligious conflicts that are still happening, driven by truth claims regarding the teachings of the holy book, assuming that their religion is the most correct. This is due to misunderstandings and differences of opinion. Exclusive attitudes and a lack of respect for the teachings of other religions still exist among religious people. The purpose of this paper is to provide insight to Christians regarding religious moderation from the perspective of the new covenant for the millennial generation so that Christians have a collective awareness of understanding their own religion. This view invites Christians to prioritize moderation. This paper aims to enlighten the thoughts of Christians, especially the millennial generation. The qualitative-descriptive method was used to analyze the various data obtained. Data analysis can be done through preparation and interpretation activities to draw conclusions. The results of the analysis provide solutions to the millennial generation as the driving force of religious moderation. The effort made is that this generation treats other people first. There are efforts to respect each other, not be exclusive and actively involved, and religious organizations and majority awareness to respect minorities.  AbstrakTulisan ini dilatarbelakangi pada keresahan terhadap konflik antaragama yang masih terjadi, didorong oleh klaim-klaim kebenaran mengenai ajaran kitab suci, menganggap agamanya yang paling benar. Hal ini disebabkan oleh kesalahpahaman dan perbedaan pandangan. Sikap Eksklusif dan kurang meng-hargai ajaran agama lain masih ada di antara umat beragama. Tujuan tulisan ini untuk memberikan wawasan kepada umat Kristiani mengenai moderasi beragama dalam perspektif perjanjian baru bagi generasi milenial, agar umat kristiani memiliki kesadaran kolektif dalam memahami agama sendiri. Pandangan tersebut mengajak orang Kristen lebih mengedepankan sikap moderat. Tulisan ini bertujuan mencerahkan pemikiran umat kristiani, pada khususnya generasi milenial. Metode kualitatif-deskriptif dipakai untuk menganalisis berbagai data yang didapatkan. Analisis data dapat dilakukan melalui kegiatan penyusunan dan penafsiran untuk menyusun kesimpulan. Hasil analisis memberikan solusi kepada generasi milenial sebagai motor penggerak moderasi beragama. Usaha yang dilakukan adalah generasi ini memperlakukan orang lain lebih dahulu diperlakukan. Ada upaya untuk saling menghargai satu sama lain, tidak bersifat eksklusif dan terlibat aktif dan organisasi keagamaan serta kesadaran mayoritas untuk menghargai minoritas.
KURIOS, Volume 8, pp 42-57; https://doi.org/10.30995/kur.v8i1.467

Abstract:
This article aims to explain the differences between the online community and fellowship (church) through the dimensions of active participation in online worship. A fellowship is a community of baptized who confessed their faith and are actively involved in their calling. In a local church, members are united by common culture, language, and history. It is feared that online worship carried out during the Covid-19 pandemic will reduce the meaning of fellowship. Through descriptive qualitative method plus observation, with the theory from Alan Rathe and F. Gerrit Immink regarding active participation, this study found three indicators that could help churches prepare their worship to invite active participation as a sign of fellowship. The three indicators are “in” which refers to the common ground, namely initiation in the Triune God; "with" which refers to the congregation's togetherness to follow and participate both in terms of time and ability to interact; and "by" that is doing something together such as singing and responding to the same ritual.AbstrakArtikel ini bertujuan untuk menjelaskan perbedaan komunitas dan persekutuan (gereja) online melalui dimensi partisipasi aktif dalam ibadah secara online. Persekutuan adalah komunitas orang-orang yang dibaptis yang memiliki pengakuan iman, dan terlibat aktif dalam tugas panggilannya. Dalam bentuk gereja lokal, anggota diikat oleh kesamaan budaya, bahasa, dan sejarah. Ibadah online yang dilaksanakan dalam masa pandemi Covid-19 dikhawatirkan akan mengurangi makna persekutuan. Melalui metode kualitatif deskriptif ditambah observasi, dengan teori dari Alan Rathe dan F. Gerrit Immink mengenai partisipasi aktif dalam ibadah, penelitian ini menemukan tiga indikator yang mengukur partisipasi jemaat dalam ibadah. Ketiga indikator itu adalah “dalam” yang merujuk kepada kesamaan landasan yaitu inisiasi dalam Allah Tritunggal; “bersama” yang merujuk kepada kebersamaan jemaat mengikuti dan berpartisipasi baik dari sisi waktu maupun kemampuan berinteraksi; dan “dengan cara” yaitu melakukan sesuatu bersama seperti bernyanyi dan merespons tata ibadah yang sama.
Justitia Vox Dei Hattu
KURIOS, Volume 8, pp 68-81; https://doi.org/10.30995/kur.v8i1.466

Abstract:
This article discusses the risks of (religious) radicalism infiltrating formal education in Indonesia, particularly in middle and high schools. The value clarification approach popularized by Louis Rahts, Sidney B. Simon, Leland W. Howe, and Howard Kirschenbaum is used in this article to examine this problem by showing that educational design, which is dominated by indoctrinating model, opens up a place for radicalism to grow faster since it does not open an adequate space for students to question and discuss the values, they have learned in the learning process. This article argues that the value clarification approach helps teachers and students choose appropriate learning models to create an adequate space for students to understand, talk, and consider the values they are learning. In order to prevent the student from and minimize radicalism in school, then, in the end, based on the value clarification model, this article offers the three tasks of preventing students from radicalism, which are sharpening intelligence, sharpening the sense and sensitivity, and improving the way we are working with others.  AbstrakArtikel ini membahas tentang bahaya radikalisme (atas nama agama) yang sudah merambahi dunia pendidikan formal, secara khusus pada level sekolah menengah di Indonesia. Pendekatan klarifikasi nilai (value clarification) yang dipopulerkan oleh Louis Rahts, Sidney B. Simon, Leland W. Howe, dan Howard Kirschenbaum dipakai untuk menelaah persoalan ini dengan memperlihatkan bahwa pembelajaran yang masih didominasi oleh model indoktrinasi membuka ruang bagi bertumbuhnya paham radikalisme karena tidak tersedia “ruang” yang memadai bagi para siswa untuk mempertanyakan dan mendiskusikan nilai-nilai yang diterima dalam proses pembelajaran. Pendekatan klarifikasi nilai dapat menolong para guru dan juga siswa memilih model pembelajaran yang tepat sehingga tersedia ruang yang memadai bagi para siswa untuk memahami, mempercakapkan, dan mempertimbangkan dengan baik apa yang mereka pelajari. Sebagai upaya mencegah dan meminimalisir bahaya radikalisme di sekolah, dengan berbasis pada konteks dan juga pendekatan klarifikasi nilai, maka bagian akhir artikel ini menawarkan tritugas pencegahan radikalisme, yaitu mengasah kecerdasan, mengasah rasa dan kepekaan, serta meningkatkan kerja bersama dengan mereka yang berbeda.
Dorlan Naibaho, , Simion Diparuma Harianja, Jungjungan Simorangkir, Maringan Sinambela
KURIOS, Volume 8, pp 94-104; https://doi.org/10.30995/kur.v8i1.537

Abstract:
The nature of religion which refers to etymological studies clearly aims so that human life is not chaotic, so it is not surprising that all religions teach goodness. Only the lofty ideals of each religion cannot be adequately implemented among the grassroots so that it is presented precisely as violence and intolerance between adherents of one religion with another religion. Abuse in the name of religion occurs and becomes the beginning of the legitimacy of acts of violence in the cloak of religion. Reconciliation efforts are the church’s responsibility because the church has significant power in society and the church becomes a representation of God that brings the mandate and spirit of reconciliation to the world. The church is also the holder of the baton of Jesus' ministry on earth. In the historical reality of human life, Jesus is the only one who can do good and right throughout His life. The angel called him "Holy, Son of God" (Luk. 1:35), which is confirmed in Hebrews 4:15 "...but was in all points tempted like as we are, yet without sin.” While other humans are only able to implement the bad, or the combination of good and evil, because of human sinfulness. Only by faith in Jesus is a man justified and put before God. Through the power of the Holy Spirit that exists within believers, a wrong thread can be decided and enabled to live life as a new creation, that is, as children of God. The study aims to look at the extent of the church's role in preparing congregation spirituality within the framework of religious moderation, and at the same time reconcile congregations who experience intimidation. The method used in this study was a mix-method, where for some parts that need enrichment, structured interviews were carried out, but in the general part, generalizations were carried out as a result of quantitative data. The respondents in the study numbered 30 people from churches in potentially intolerant areas. In the results of the data with SPSS, it is known that the church’s role in cultivating a system of values, spiritual principles, and a solid theological foundation for the congregation influenced religious moderation by 89.3%, while other factors influence the other 10.7%. Further, it is shown that only 30% of respondents feel equipped with the content of religious moderation in a structured and "prepared" spiritually in case of clashes/friction with other religious people.
Marianus Patora
KURIOS, Volume 8, pp 124-133; https://doi.org/10.30995/kur.v8i1.477

Abstract:
Doing theology is a means that can bring people to understand more about every teaching in religion so that what is understood can encourage people to apply it in everyday life. Theological ideas and views have developed very dynamically, resulting in many emerging views that are diverse, even contradicting one another. The problem that arises is when theology is not based on an attitude of respect and respect for the different views of each group, class, theological tradition, and even religion. This research is a Christian view and attitude in moderate theology in the context of Indonesian diversity. In this study, the method used is descriptive qualitative with an approach to an understanding and understanding of the importance of good theology and which does not tend to be extreme towards a particular religious group. Moderate theology within the scope of religions will be able to confront two different views and ideas by prioritizing the values of diversity as a glue to build humanist religious moderation. AbstrakBerteologi merupakan sarana yang dapat membawa manusia agar semakin memahami setiap ajaran dalam agama, sehingga apa yang dipahami dapat mendorong manusia menerapkannya dalam kehidupan sehari-hari. Gagasan serta pandangan teologi mengalami perkembangan yang sangat dinamis, sehingga banyak bermunculan pandangan yang beragam, bahkan bertentangan satu dengan yang lain. Masalah yang timbul adalah ketika berteologi tidak didasari pada sikap menghargai dan menghormati perbedaan pandangan dari setiap kelompok, golongan, tradisi teologi, bahkan agama. Penelitian ini merupakan pandangan dan sikap Kekristenan dalam berteologi secara moderat dalam konteks kebhinnekaan Indonesia. Dalam penelitian ini, metode yang digunakan adalah kualitatif deskriptif dengan pendekatan terhadap suatu pengertian dan pemahaman akan pentingnya berteologi yang baik dan yang tidak cenderung bersikap ekstrim kepada suatu kelompok agama tertentu. Berteologi secara moderat dalam lingkup agama-agama akan mampu untuk mengonfrontasikan dua pandangan serta gagasan yang berbeda dengan mengedepankan nilai-nilai kebhinnekaan sebagai suatu perekat guna membangun moderasi beragama yang humanis.
Samel Sopakua, Johanes Waldes Hasugian
KURIOS, Volume 8, pp 105-113; https://doi.org/10.30995/kur.v8i1.460

Abstract:
Hate speech and invitations to be hostile to adherents of other religions and beliefs are becoming a strengthening phenomenon today. Intolerance and radicalism that lead to violence and social conflict are increasingly arbitrary. This hostility occurs in the world of education, teachers and students are exposed to ideas that are contrary to the values of Pancasila and religious norms. Religious moderation as an effort to deradicalize through religious education, especially Christian religious education, is gaining momentum to instill peace-loving values in students. To achieve this, Christian religious education exists and participates in and through it. Various sources of literature or literature study to explore the data, with qualitative-descriptive research were conducted to find a picture of the philoeirene model in Christian religious education and to actualize the education of peace-loving attitudes in students. This study found that a comprehensive, basic, or deep and deeply rooted understanding of the concepts of peace and philoeirene is not an option but is imperative in nature to be instilled in every student. Strengthening contextual or relevant curriculum and commitment to implementing a peace-loving attitude is praxis in Christian religious education in a pluralistic society. AbstrakUjaran kebencian dan ajakan untuk memusuhi penganut agama dan kepercayaan lain menjadi fenomena yang menguat dewasa ini. Intoleransi dan radikalisme yang berujung pada kekerasan dan konflik sosial semakin semena-mena. Sikap permusuhan tersebut terjadi di dunia pendidikan, guru dan murid terpapar pada paham yang bertentangan dengan nilai Pancasila dan norma agama. Moderasi beragama sebagai upaya deradikalisasi melalui pendidikan agama, khususnya pendidikan agama Kristen mendapat momentum untuk menanamkan nilai cinta damai dalam diri peserta didik. Untuk mewujudkan hal tersebut pendidikan agama Kristen hadir dan berpartisipasi di dalam dan melaluinya. Berbagai sumber literatur ataupun studi pustaka untuk mengeksplorasi data, dengan penelitian kualitatif-deskriptif dilakukan untuk menemukan gambaran model filoeirene dalam pendidikan agama Kristen, serta mengaktualisasikan pendidikan sikap cinta damai dalam dalam diri peserta didik. Penelitian ini menemukan bahwa pemahaman yang komprehensif, mendasar atau mendalam serta mengakar kuat berkenaan dengan konsep perdamaian dan filoeirene bukan opsi namun bersifat imperatif ditanamkan bagi setiap peserta didik. Penguatan kurikulum yang kontekstual atau relevan dan komitmen dalam mengimplementasikan sikap cinta damai merupakan suatu praksis dalam pendidikan agama Kristen di tengah masyarakat majemuk.
Andre Brian Sarese
KURIOS, Volume 8, pp 194-204; https://doi.org/10.30995/kur.v8i1.176

Abstract:
This paper is the result of a Christology of Disability studies on the understanding of Jesus according to the Brothers and Sisters living with HIV-AIDS (BROSLIH) at the Victory Plus Foundation, Yogyakarta. BROSLIH found a new perspective and meaning about the Image of Jesus Christ. Issues regarding stigma, discrimination, violence, and even loss of self-esteem brought BROSLIH out of the construction of a perfect understanding of Jesus. There are three main findings that will be put forward in this paper: First, Jesus is in solidarity with the lowly creation, through His Spirit in the lament of human suffering who prays to God in complex life situations. Second, BROSLIH who accepts rejection and various social injustices find the meaning of Jesus as the One who brings justice to those who are marginalized. Third: Jesus who is present in the souls of people who are broken and injured, is the meaning of the figure of Jesus who is present in BROSLIH's life and is depressed because of rejection from parents. AbstrakArtikel ini merupakan hasil dari kajian Kristologi Disabilitas terhadap pemahaman tentang Yesus menurut Brother and Sister living with HIV-AIDS (BROSLIH) di Yayasan Victory Plus Yogyakarta. BROSLIH menemukan cara pandang serta pemaknaan yang baru mengenai Citra Yesus Kristus. Persoalan mengenai stigma, diskriminasi, kekerasan bahkan hilangnya penghargaan diri membawa BROSLIH keluar dari konstruksi pemahaman mengenai Yesus yang sempurna. Terdapat tiga temuan utama yang akan dikedepankan dalam tulisan ini: Pertama, Yesus yang bersolidaritas kepada ciptaan yang hina, melalui Roh-Nya dalam ratapan penderitaan manusia yang berdoa kepada Allah dalam situasi kehidupan yang kompleks. Kedua, BROSLIH yang menerima penolakan serta berbagai ketidakadilan sosial menemukan makna Yesus sebagai Dia yang mendatangkan keadilan bagi mereka yang termarginalisasi. Ketiga: Yesus yang hadir dalam jiwa orang-orang yang hancur dan terluka, adalah pemaknaan terhadap sosok Yesus yang hadir dalam kehidupan BROSLIH yang mengalami depresi karena mendapat penolakan dari orang tua.
Fredy Simanjuntak, Linus Baito, Welko Henro Marpaung
KURIOS, Volume 8, pp 1-13; https://doi.org/10.30995/kur.v8i1.481

Abstract:
In the Old Testament, the metaphor of the "desert" is quite central in the spiritual image of God's people. In the ancient world, the reality of the wilderness was a pivotal point in Israel's encounter with God. Associated with the life of the church today, the reality of postmodernism becomes a new challenge that causes distortion and fragmentation between orthodoxy, orthopathy, and orthopraxy in church life. This essay aims to examine how desert spirituality can be integrated into the contemporary Christian life. This study uses a qualitative approach with socio-theological analysis. The results of this study are expected to develop a critical awareness of the church about the complex social meaning of desert spirituality practices that can be integrated into postmodern social reality as a transformational practice of personal life, service, and society. AbstrakDalam Perjanjian Lama metafora “padang Gurun” cukup sentral dalam imajinasi spiritualitas umat Allah. Di dunia kuno realitas padang gurun merupakan titik penting perjumpaan Israel dengan Allah. Dikaitkan dengan kehidupan gereja di masa kini, realitas postmodernisme menjadi tantangan baru yang menimbulkan distorsi dan fragmentasi antara ortodoksi, ortopati dan ortopraksis dalam kehidupan menggereja. Esai ini bertujuan mengkaji bagaimana spiritualitas padang gurun dapat diintegrasikan ke dalam kehidupan kekristenan kontemporer. Penelitian ini menggunakan pendekatan kualitatif dengan analisis sosio-teologis. Hasil penelitian ini diharapkan dapat mengembangkan kesadaran kritis gereja tentang makna sosial yang kompleks dari praktik spiritualitas padang gurun yang dapat diintegrasikan dalam realitas sosial postmodern sebagai praktik transformasional kehidupan pribadi, pelayanan dan masyarakat.
Pieter Anggiat Napitupulu, Agus Santoso, Bobby Kurnia Putrawan
KURIOS, Volume 8, pp 163-174; https://doi.org/10.30995/kur.v8i1.287

Abstract:
Some biblical scholars understand Deuteronomy to be the end of the Pentateuch. Before the nation of Israel became a confederate system, the socio-political reality could usually be seen in the composition, interaction, and behavior of relationships in society, which were assumed to be political elements. The Israeli confederation which is like the ambition centered on Yahweh is what the author refers to as Israel's "Qahal". Martin Noth explains Qahal Israel in Deuteronomist Historical Works, which began with a period of wandering under the leadership of Musa, then became an immigrant in the Land of Canaan, followed by Saul's leadership where Israel asked the king to directly lead the Israelites. In the leadership of David and Solomon, which originally had 12 tribes, eventually split into two nations. With this monarchical system, God hates, because he does not reject God as the government in their life. The purpose of this study was to find the location of the Deuteronomy and Eating Qahal books in the book of laws. The research method uses critical research with a study of literature and ideological sources using Martin Noth's theory which is an early thesis in Deuteronomic History Works. The novelty of this research is the existence of a new meaning where the main message of Deuteronomic history works, namely Israel is forced to turn to God, confess His sins, and return to submit and obey His word because they have been chosen to be God's people (2 Ki 17:13).
Abraham Sere Tanggulungan
KURIOS, Volume 8, pp 82-93; https://doi.org/10.30995/kur.v8i1.534

Abstract:
Kombongan Masallo' is a translation into the context of the Toraja church, which shows the Toraja Church's awareness of its culture as a gift and a tool used by God to reveal himself to him. However, the term "Kombongan Masallo" is suspected to be prone to swallowing, even misleading, in the appreciation of the nature of the church if it is not based on the right meaning. Therefore, this study aims to explore the concept of kombongan as an indigenous Toraja term and evaluate it in the light of biblical truth, according to the tradition of the Toraja Church itself, to offer a reconstruction of a new Christian meaning. For this effort, a theoretical approach to the theology of the Bevans-style translation model is used within the framework of developing contextual theology. By using a qualitative descriptive method that explores information sourced from written documents, information from church leaders, and traditional Toraja leaders, it is found that on the one hand, the term Kombongan Masalo' greatly enriches and deepens the theological meaning of the church; however, on the other hand, the meaning of the term needs to be constructively transcended theologically based on the truth of the Bible. This will greatly help the Toraja church members to appreciate the church as a meeting, fellowship, and entity that continues to grow, where each member is subject to prevailing values and norms, lives in a relationship based on sincerity and spaciousness of heart, and is bound to one another by guidance. The Holy Spirit. AbstrakKombongan Masallo’ merupakan salah satu terjemahan ke dalam konteks bergereja Toraja, yang menunjukkan kesadaran Gereja Toraja akan budayanya sebagai anugerah dan alat yang dipakai Allah untuk menyatakan diri kepadanya. Namun, istilah Kombongan Masallo’ diduga rentan mendangkalkan, bahkan menyesatkan, dalam penghayatan hakikat bergereja jika tidak didasarkan pada pemaknaan yang tepat. Sebab itu, penelitian ini bertujuan mengeksplorasi konsep kombongan sebagai term indigenous Toraja, mengevaluasinya dalam terang kebenaran Alkitab, menurut tradisi Gereja Toraja sendiri, guna menawarkan sebuah rekonstruksi pemaknaan baru yang kristiani. Untuk upaya itu, digunakan pendekatan teoretis berteologi model terjemahan ala Bevans dalam kerangka pengembangan teologi kontekstual. Dengan menggunakan metode deskriptif kualitatif yang menggali informasi bersumber pada dokumen tertulis, informasi dari tokoh gereja, maupun tokoh adat Toraja, didapatkan bahwa pada satu sisi, term Kombongan Masalo’ sangat memperkaya dan memperdalam makna teologis gereja; namun, di sisi lain makna istilah tersebut perlu ditransendensi secara konstruktif teologis berlandaskan kebenaran Injil. Hal tersebut akan sangat menolong warga gereja Toraja menghayati gereja sebagai pertemuan, persekutuan, dan entitas yang terus bertumbuh, di mana setiap anggotanya tunduk pada nilai dan norma yang berlaku, hidup dalam relasi yang dilandasi ketulusan dan kelapangan hati, serta terikat satu sama lain oleh tuntunan Roh Kudus.
Fereddy Siagian
Abstract:
Salah satu pola pengajaran Yesus yang paling populer adalah khotbah di bukit. Pemaknaan khotbah di bukit selama ini hanya dipandang pada tujuh ucapan bahagia, sementara ajaran Khotbah di Bukit sangat merefleksikan nilai-nilai moderasi dalam beragama. Artikel bertujuan untuk membangun sebuah konstruksi moderasi beragama dalam gereja dan komunitas iman melalui refleksi pengajaran Khotbah di Bukit.
Mikha Agus Widiyanto, Armin Sukri
KURIOS, Volume 8, pp 175-193; https://doi.org/10.30995/kur.v8i1.547

Abstract:
Happiness is hope for all human beings. Happiness is not just affected by income or economic factors, but also by social dimensions related to the relationship built with others. Through the implementation of Kingdom of God ethical principles based on Matthew 5:3-9 make one’s interpersonal relationship to be good and impact the happiness realization. This research used a mixed method design, namely exploratory sequential design, examining Matthew 5:3-9 by qualitative approach with exegeses, followed by a quantitative approach to find the causal relationship between variables. The result showed that: there is a significant influence on the implementation of the ethical principles based on Matthew 5:3-9 on the interpersonal relationship; there is a significant influence on the implementation of the ethical principles based on Matthew 5:3-9 to the happiness; and, there is no significant influence on the interpersonal relationship to the happiness. Implementing the Kingdom of God ethical principles by being poor before God or living in submission and relying on God, expressing meek attitudes, showing generosity, and being able to bring peace will improve the personal relationship to be good and happiness realization.  AbstrakKebahagiaan menjadi harapan bagi semua manusia. Kebahagiaan tidak hanya dipengaruhi faktor pendapatan atau ekonomi, melainkan dimensi sosial terkait dengan relasi yang terbangun dengan orang lain. Melalui pengimplementasikan prinsip-prinsip etika Kerajaan Allah berdasarkan Matius 5:3-9 membuat relasi interpersonal seseorang menjadi baik dan berdampak pada terwujudnya kebahagiaan. Penelitian ini bertujuan untuk mengetahui perwujudan kebahagiaan melalui implementasi prinsip-prinsip etika Kerajaan Allah dalam relasi interpersonal berdasarkan Matius 5:3-9. Penelitian ini menggunakan desain mixed methods ini yang dinamakan exploratory sequential design, dengan mengkaji Matius 5:3-9 melalui pendekatan kualitatif dengan eksegese, kemudian dilanjutkan dengan pendekatan kuantitatif untuk mengetahui hubungan kausal antar variabel. Hasil penelitian ini menunjukkan bahwa: terdapat pengaruh yang signifikan implementasi prinsip-prinsip etika Kerajaa Allah berdasarkan Matius 5:3-9 terhadap relasi interpersonal; terdapat pengaruh yang signifikan implementasi prinsip-prinsip etika Kerajaa Allah berdasarkan Matius 5:3-9 terhadap kebahagiaan; dan tidak terdapat pengaruh yang signifikan relasi interpersonal terhadap kebahagiaan. Mengimplementasikan prinsip-prinsip etika Kerajaan Allah dengan menjadi miskin di hadapan Allah atau hidup berserah dan mengandalakan Tuhan, menampilkan sikap lemah lembut, menampilkan kemurahan hati dan mampu menjadi pembawa damai akan meningkatkan relasi interpersonal menjadi baik dan terwujudnya kebahagiaan.
Yohanes Hasiholan Tampubolon, Aeron Frior Sihombing, Robi Prianto, Oferlin Hia
Kurios, Volume 7, pp 413-423; https://doi.org/10.30995/kur.v7i2.249

Abstract:
Covid 19 has hit the world and is a global problem today. Various theological responses are also present to interpret suffering, worship to pastoral care. However, this pandemic cannot be separated from the problem of the relationship between humans and other creations of God. Humanitarian issues and environmental problems are interrelated. So, there needs to be a theological reflection related to the integrity of creation in the midst of a pandemic. The author uses the term stewardship of creation to describe the relationship between humans and other creations of God. This article uses a descriptive-analytic research method with a qualitative approach. The author found that important themes in the Bible can encourage human involvement in the stewardship of creation even though there are certainly various challenges that will be faced.
Mercy F Halamury
Abstract:
Salah satu strategi pembinaan yang diterapkan guna mendorong terjadinya perubahan dalam praktik pembelajaran yang selama ini terjadi, menuju kearah yang lebih efektif adalah dengan melakukan kegiatan lesson study. Lesson study yang dilakukan bagi Guru di SD Inpres Yamalatu bertujuan untuk melatih guru agar semakin professional dalam kompetensinya, mulai dari merencanakan pembelaran, menentukan strategi dan metode, media dan pendekatan yang sesuai dengan kebutuhan belajar siswa, sehingga siswa dapat mengembangkan seluruh potensi yang ada di dalam dirinya secara kritis, baik secara kognitif, afektif dan psikomotorik. Jenis penelitian yang digunakan adalah penelitian Tindakan Kelas (Classroom Action Research), dengan mengacu pada penelitian tindakan kelas model Hopkins. Teknik pengumpulan data, Observasi Angket dan wawancara. Hasil yang ditemui dalam penelitian ini adalah lesson study yang dilakukan di SD Inpres Yamalatu melalui tahapan plan, do see. dapat meningkatkan professionalism Guru PAK.
Branckly Egbert Picanussa
Kurios, Volume 7, pp 424-434; https://doi.org/10.30995/kur.v7i2.322

Abstract:
The effectiveness of learning of Christian Religious Education at school needs some media. Song, as a part of musical activity, is one of the media that is used by Christian Religious Education teachers to teach the Christian faith effectively. The aim of this article is to affirm the important role of the song as one of the learning media of Christian Religious Education at school. This Article is written in qualitative method with literature study approach and observation as its approach. This article explains the nature and the purpose of Christian Religious Education, music in church life, music in the history of thinking and practicing of Christian Religious Education, and the use of song as media in the learning of Christian Religious Education at school.
Simon Rachmadi
Kurios, Volume 7, pp 275-294; https://doi.org/10.30995/kur.v7i2.343

Abstract:
This article criticizes the way of thinking of the Indonesian Statute of Higher Education known as “Undang-undang No. 12 Tahun 2012”, which puts the academic discipline of theology into the realm of religious science which must be fostered, coordinated, and supervised by the Ministry of Religion. This placement has been brought about injudiciously regardless of the reality on the ground where—for many years in Indonesia—the efforts of doing higher education on theology have been carried out by many Christian communities using their consideration freely: whether to have their theological schools registered by the Ministry of Religion or whether to have them registered by the Ministry of Education. Evaluating the philosophy of the Statute, this article argues about a misconception regarding the idea of “theology” in the Indonesian system of national education. By showing the misconception, this article suggests an alternative direction for public policy: that the academic discipline of theology should be explicitly recognized in Indonesia not only as a science of religious life registered by the Ministry of Religion but also as a science of humanities registered by the Ministry of Education. AbstrakArtikel ini menghadirkan kritik atas cara berpikir UU No. 12 Tahun 2012 yang meletakkan ilmu teologi ke wilayah rumpun ilmu agama yang harus dibina, dikoordinasi, dan diawasi oleh Kementerian Agama. Tampaknya, peletakan ini dilakukan secara sembrono tanpa memerhatikan kenyataan lapangan yang me-nunjukkan bahwa selama bertahun-tahun usaha pengembangan ilmu teologi di Indonesia telah dilakukan oleh masyarakat Kristen dengan pilihan bebas: apa-kah hendak dikembangkan di bawah binaan Kementerian Agama ataukah di ba-wah binaan Kementerian Pendidikan. Dalam artikel ini, kritik digulirkan dengan memperlihatkan adanya miskonsepsi—pada cara berpikir undang-undang ter-sebut—atas ilmu teologi. Dengan memperlihatkan miskonsepsi itu, artikel ini bermaksud menunjuk suatu arah alternatif bagi kebijakan publik: supaya disi-plin ilmu teologi tidak dengan semena-mena diletakkan di wilayah rumpun ilmu agama yang dibina oleh Kementerian Agama namun juga diakui secara eksplisit di Indonesia sebagai wilayah rumpun ilmu humaniora yang dibina oleh Kemen-terian Pendidikan.
Agustinus M. L. Batlajery
KURIOS, Volume 7, pp 352-363; https://doi.org/10.30995/kur.v7i2.326

Abstract:
It has been well known that sixteenth century reformation of the church begun on Otober 31th 1517 when Martin Luther puted 95 theses at the gate of Wittenburg church. That is the beginning of reformation but also starting point of church separation and split. While on October 31th 1999 the Lutheran representative and the Catholic leader signed what is called Joint Declaration on the Doctrine of Justification in which the Protestant and the Catholics show their common understanding on doctrine of justification. This event could be seen as an indication that unity among two churches is a possibility. So the first October 31th refers to reformation and separation but the second October 31th refers to unity. This article want to analize the meaning of these two events for the Protestants and Catholics in nowadays. Both churches can learn much from these important events for their present and future relationship. By analizing the meaning of the valuable historical event we can say that the way to come close to each other and to become one church in the future is open.
Linus Baito
KURIOS, Volume 7, pp 217-231; https://doi.org/10.30995/kur.v7i2.294

Abstract:
This writing attempts to reread the ambitious dreams of transhumanism about the super civilization of humankind in future development, such as longevity, intelligence, and wellness. These super-thinks are now running into a formidable challenge of pandemic COVID-19 reality. Reflecting on Anthony Gittins’ thought of a new identity of believers, the author will develop this writing in some features. First, the urgency of critical reading toward the dreams of transhumanism. Second, how the COVID-19 pandemic turned into an enormous challenge for transhumanism concepts? Third, referring to the Gittins, how significant of his intentions could bring alertness to the transhumanists and believers in a new identity thought in Christ? In his explorative research, the author will employ a descriptive qualitative method. The last part is a result and suggestions for further exploration and also for readers to find out a dynamic of human self-identity.AbstrakTulisan ini berupaya untuk membaca ulang mimpi besar transhumanisme tentang suatu peradaban super agung manusia mengenai masa depan dalam aspek kekekalan, kejeniusan, dan kebahagiaan. Hasrat super tersebut menghadapi tantangan super besar pula melalui kenyataan pandemi Covid-19. Berefleksi dari konsep Anthony Gittins tentang identitas baru komunitas orang-orang percaya, tulisan dikembangkan sebagai berikut: Pertama, urgensi membaca ulang secara kritis mimpi super kalangan transhumanis. Kedua, bagaimana pandemi Covid-19 menjadi tantangan super bagi konsep transhumanime? Ketiga, merujuk pada pemikiran Anthony Gittins, sejauh mana konsep Gittins dapat menyadarkan kaum transhumanis, dan kelompok orang percaya tentang identitas baru dalam Kristus. Studi literatur dengan metode deskriptif kualitatif menjadi pilihan dalam upaya mengeksplorasi. Pada bagian akhir, akan disimpulkan serta disuguhkan beberapa saran bagi para peneliti selanjutnya, dan para pembaca untuk terus melakukan upaya dinamis dalam memahami identitas diri manusia.
Martina Novalina, Grant Nixon, Erastus Sabdono, Sonny Eli Zaluchu, Eliza Christabella Phuanerys
Kurios, Volume 7, pp 338-344; https://doi.org/10.30995/kur.v7i2.340

Abstract:
Pandemi Covid 19 memberi dampak di berbagai lini kehidupan. Salah satunya adalah meningkatnya angka diskriminasi dan intoleransi yang dialami oleh berbagai kalangan masyarakat dari berbagai penganut agama maupun golongan. Banyak cara telah dilakukan demi hilangnya intoleransi dan diskriminasi di Indonesia namun masih saja terdapat tindakan-tindakan tersebut. Paper ini mengusulkan konsep dialog yang bertumpu pada deklarasi Nostra Aetate. Pendekatan utama yang dilakukan dalam paper ini adalah teori-kritik (critical theory) untuk menganalisa secara deskriptif konsep-konsep utama yang dibahas yakni Nostra Aetate dan dialog kerukunan. Hasil yang didapat adalah bahwa deklarasi Nostra Aetate merupakan sebuah tawaran alternatif yang dapat diambil di Indonesia guna menyampaikan kasih Allah kepada manusia melalui beberapa cara dialogis, pastoral dan harmonis.
Yance Z. Rumahuru
Abstract:
Dekade terakhir menunjukkan bahwa fenomena radikalisme dan ekstrimisme agama semakin menguat di Indonesia, padahal Indonesia dikenal sebagai negara yang religius dan toleran. Bahkan, di Indonesia pendidikan agama diberikan sejak masa Sekolah Dasar hingga Perguruan Tinggi tetapi rupanya belum mampu membangun perspektif dan sikap beragama yang inklusif. Diasumsiskan bahwa pendidikan agama di sekolah-sekolah di Indonesia hingga kini masih berorientasi pada pengajaran yang menekankan doktrin sendiri secara sempit dan belum banyak melihat eksistensi keberagaman sebagai salah satu konteks penting dalam pembelajaran agama di sekolah. Artikel ini bertujuan mempromosikan pendidikan agama sebagai fondasi moderasi beragama di Indonesia. Pendidikan agama dipandang strategis dan potensial dijadikan fondasi moderasi beragama karena selain telah terstruktur dalam sistem pendidikan di Indonesia, semua agama mengajari pentingnya kasih, perdamaian, keadilan dan keseimbangan relasi antara sesama manusia, manusia dengan alam dan antara manusia dengan Sang Penciptanya. Penulisan ini menggunakan metode kualitatif dengan pendekatan fenomenologi. Informasi yang dijadikan data penulisan ini diperoleh dengan memanfaatkan data sekunder maupun data primer, dimana penulis mengadakan pengamatan tentang praktim pendidikan agama di sekolah secara makro dan melakukan perbandingan dengan hasil-hasil penelitian yang tersedia. Studi ini menemukan bahwa diperlukan perubahan paradigma pendidikan agama baik pada level pengambil kebijakan maupun pelaksana pendidikan. Paradigma pendidikan agama yang ditawarkan adalah pendidikan agama inklusif. Pendidika agama Inklusif dipandang dapat mengubah perspektif dan sikap beragama eksklusif karena secara substansial pendidikan agama inklusif mengedepankan adanya sikap saling percaya dan penghargaan terhadap kesederajatan umat manusia.
Setrianto Tarrapa
KURIOS, Volume 7, pp 392-403; https://doi.org/10.30995/kur.v7i2.308

Abstract:
Reality of pluralism in the contexs of Indonesia on the one hand, is a challenge towards the implementation of Christian Religious Education. However, on the other hand, Christian Religious Education is becoming very essential for Christians to demonstrate the love of God in the midst of society. Christians are always in touch with adherents of other religions, even that kind of relation feels so strong in various areas of life. This problem triggers how the idea of implementing the Christian Education is relevant in the pluralistic context in Indonesia. This study was analyzed using qualitative research methods through library research techniques. Findings showed that, in the pluralistic context, the implementation of Christian Religious Education in Indonesia as an integral part of the mission can be carried out through three aspects, namely: revitalizing the thinking paradigm about pluralism; interpreting the implementation strategy of Christian Religious Education in a pluralistic society; and mainstreaming and buliding the vision and mission of multicultural based Christian Religious Education.
Julianus Mojau
KURIOS, Volume 7, pp 315-328; https://doi.org/10.30995/kur.v7i2.364

Abstract:
This paper highlights the praxis of public theology that resulted from the decisions of the Synod of the Evangelical Christian Church in Halmahera (GMIH Synod) in the context of the era of regional autonomy during the 2002-2017 ministry period. By using qualitative research methods through library research, this analysis examines theological discourse and living church praxis as stated in the decisions of the GMIH Synod. Starting from the analysis of the social function of the Church emphasized by Ricardo F. Nanuru and the praxis of inter-religious advocate public theology by Felix Wilfred, this study found that: (a) GMIH ecclesiastical documents have seeded the praxis of interreligious public theology in the form of a series of pastoral recommendations and information on the Church's social services; (b this interreligious public theology advocacy practice needs to have an adequate theological basis and a measurable translation into the practice of living in the GMIH church. This theologically measured programmatic integration helps GMIH demonstrate its ecclesiastical identity as a social-humanist-ecological body of Christ that has an impact on Halmahera's public sphere in the era of regional autonomy which is being overshadowed by the neo-liberal economy and the extractive and exploitive mining economy. AbstrakTulisan ini menyoroti praxis teologi publik hasil keputusan-keputusan persidangan Sinode Gereja Masehi Injili di Halmahera (Sinode GMIH) dalam konteks otonomi daerah selama periode pelayanan 2002-2017. Dengan meng-gunakan metode penelitian kualitatif melalui jenis penelitian kepustakaan, analisis ini mengkaji wacana teologis dan praxis hidup seperti tertuang dalam keputusan-keputusan Sidang Sinode GMIH. Bertolak dari analisis fungsi sosial Gereja yang ditekankan oleh Ricardo F. Nanuru dan praxis teologi publik advo-katif intereligius Felix Wilfred kajian ini menghasilkan: (a) dokumen-dokumen gerejawi GMIH telah membenihkan praxis teologi publik intereligius dalam bentuk serangkaian anjuran pastoral dan informasi pelayanan sosial Gereja; (b) praxis advokasi teologi publik interreligious ini perlu mendapat pendasaran teo-logis yang memadai dan penerjemahannya yang terukur dalam praktik hidup menggereja GMIH. Pengintegrasian programatis terukur secara teologis ini membantu GMIH meragakan identitas eklesialnya sebagai tubuh sosial-huma-nis-ekologis Kristus yang berdampak dalam ruang publik Halmahera di era otonomi daerah yang sedang dibayang-bayangi oleh ekonomi neo-liberal dan ekonomi pertambangan ekstraktif dan eksploitatif.
KURIOS, Volume 7, pp 305-314; https://doi.org/10.30995/kur.v7i2.358

Abstract:
This article discusses the idea of a hospitable church that struggles under the sacred canopy of the state, especially in the Indonesian context. By using Stanley Hauerwas’ social ethics and ecclesiology that views the church as an exemplary community, this article proposes an ecclesial model that maintains the tension of being true to its nature on the one hand and being political on the other hand. Such a model is demonstrated through its four dimensions: beholding, becoming, belonging, and befriending. The paper ends with a conclusion, in which the author reflects on the four dimensions by using the perspective of the four classical marks of the church (notae ecclesiae). AbstrakArtikel ini membahas gagasan mengenai gereja dengan identitas-ramah yang berjuang di bawah kanopi suci negara, khususnya dalam konteks Indonesia. Dengan menggunakan etika sosial dan eklesiologi Stanley Hauerwas, yang memandang gereja sebagai komunitas eksemplaris, artikel ini mengusul-kan model gerejawi yang mempertahankan ketegangan antara menjadi setia pada hakikatnya di satu sisi dan menjadi politis di sisi lain. Model semacam itu ditunjukkan melalui empat dimensinya: beholding, becoming, belonging, dan befriending. Makalah diakhiri dengan kesimpulan yang di dalamnya penulis merefleksikan empat dimensi di atas dengan menggunakan perspektif empat tanda klasik gereja (notae ecclesiae).
Gernaida Krisna Pakpahan, Ibnu Salman, Andreas Budi Setyobekti, Ivonne Sandra Sumual, Apin Militia Christi
Abstract:
As the basis of the Indonesian state, Pancasila has positive values that can embody in all aspects of community life, including the younger generation who will continue the leadership of the Indonesian nation. It must consider because of the exposure to radicalism that is currently targeting the younger generation. The younger generation is seeing as individuals who have great potential to commit harmful actions against their nation. That is why educational institutions need to instill the noble values of Pancasila in their students as early as possible so that the values of togetherness and unity that they are holding are not intolerant. Therefore, it is necessary to integrate the values of Pancasila students in the STT Bethel Indonesia environment. The method used to reveal this fact is a case study that portrays social interactions through intensive in-depth surveys. The results of the study state that STT Bethel Indonesia institutionally and individually practices the values of Pancasila by respecting the differences that exist, both ethnicity, race, and class. STT Bethel Indonesia instills the value of Pancasila students for each student through religious and educational activities. Every morning before the start of the teaching and learning class, group prayer is holding to increase the value of student religiosity. In addition, the narrative that is building for students is to love each other because it is a mandate that God has given to humans to do.
Fredy Simanjuntak, Alexander Djuang Papay, Ardianto Lahagu, Rita Evimalinda, Yusak Hentrias Ferry
KURIOS, Volume 7, pp 259-274; https://doi.org/10.30995/kur.v7i2.329

Abstract:
Jesus, reflecting on the context of the mission in the Gospels, often touches on various dimensions, both physical, emotional, intellectual, social, and spiritual for each person and his environment. Many Gospel narratives show the face of friendliness as well as the social responsibility of Jesus in public spaces. Jesus didn't just stop at the gracious nature of God in His mission of ministry but also inspired his listeners to bring out the same kind of hospitality that Jesus did. This needs to reflect the portrait of church life in Indonesian society, which in general tends to focus on religious formalism. This paper aims to explore the concept of Jesus' mission and to realize it practically in the context of Indonesian society today. The method used is descriptive analysis and a hermeneutic approach to the narratives in the Gospels. This study seeks to offer a contextual concept and model of Jesus' ministry to the community served not only as an object of God's hospitality but also as a subject who actively participates in presenting hospitality in public spaces. In conclusion, the mission that Jesus intended to be carried forward by the church was God's mission which Jesus himself had accomplished during his earthly ministry, namely manifesting God's hospitality for humans through the preaching of the gospel and social care.AbstrakYesus, dalam konteks misi di Injil, kerap menyentuh berbagai dimensi, baik secara fisik, emosi, intelektual, sosial, dan spiritual, setiap orang dengan lingkungannya. Narasi Injil banyak menunjukkan wajah keramahan sekaligus tanggung jawab sosial Yesus di ruang publik. Yesus tidak hanya berhenti pada sifat keramahan Allah dalam misi pelayanan-Nya, namun juga menginspirasi para pendengarnya untuk menghadirkan keramahan yang sama, seperti yang Yesus lakukan. Hal ini perlu menjadi refleksi potret kehidupan bergereja pada masyarakat Indonesia, yang umumnya cenderung terfokus kepada formalisme agawami. Artikel ini bertujuan untuk menggali konsep misi Yesus serta merealisasikan secara praktis dalam konteks masyarakat Indonesia di masa ini. Metode yang digunakan adalah analisis deskriptif serta pendekatan yang hermeneutis pada narasi kitab-kitab Injil. Penelitian ini berupaya menawarkan konsep dan model pelayanan Yesus yang kontekstual kepada komunitas yang dilayani, bukan hanya sebagai objek keramahan Allah, namun sekaligus sebagai subjek yang aktif berpartisipasi menghadirkan keramahan pada ruang publik. Kesimpulannya, jelas terlihat bahwa misi yang dimaksudkan Yesus untuk diteruskan oleh gereja adalah misi Allah yang telah dikerjakan Yesus sendiri selama pelayanan-Nya di dunia, yaitu memanifestasikan keramahan Allah bagi manusia melalui pemberitaan Injil dan kepedulian sosial.
Peringatan Zebua
Abstract:
Gereja berada dalam dunia yang sedang mengalami berbagai gejolak, di antaranya konflik antarkelompok, baik kelompok dengan basis agama, suku, atau golongan. Sebagai bagian dari kelompok sosial, gereja berperan untuk mengembangkan dialog yang dapat memberikan dampak pada terciptanya kehidupan yang harmonis. Kajian ini bertujuan untuk menunjukkan, bahwa mengembangkan dialog yang berimplikasi pada harmonisasi kehidupan merupakan bagian dari kegiatan misi Kristen, yang memungkinkan terjadinya pertobatan. Melalui pendekatan kualitatif literatur, dengan menggunakan metode analogi deskriptiif interpretatif atas narasi Yohanes 4:1-42, maka disimpulkan, perjumpaan Yesus dan perempuan Samaria merupakan analogi dari perjumpaan dialogis lintas kelompok dalam menciptakan kehidupan yang harmonis, sebagai tindakan misi Kristen.
KURIOS, Volume 7, pp 243-258; https://doi.org/10.30995/kur.v7i2.359

Abstract:
Indonesian Nationalism is historic and ethical, not natural. It was born out of a shared history of various groups in Indonesia in their struggle against the colonials, and of an ethical decision that those groups consciously took to become one nation. Such an inclusive nationalism must be intentionally developed structurally, systemically, and continuously by all the elements of the Indonesian nation, lest it would be wiped out by centralism, primordialism disguising in the form of dominant-religion-based nationalism, and unjust distribution of membership along with all its respected rights. Using the analysis from the perspective of Character Ethics, this article shows that theological schools have an important role in the character formation of inclusive nationalism through social practice in theological schools. Social practice is not simply a series of activities, but a series of intentional actions which are done together repeatedly by the whole members of the community. The history of an institution that was intended to prepare pastor assistants in Yogyakarta until it becomes the Faculty of Theology, Universitas Kristen Duta Wacana, at present is presented in this article as a model of effective social practice in the formation of inclusive nationalism. The research focuses on the intersubjective relations between all members of the Duta Wacana community, which reflects the very rich and deeply human experience, that takes place in the local everyday life, including various policies that are born out of that relationship with the religious-cultural identity that becomes its context. AbstrakNasionalisme Indonesia bersifat historis dan etis, bukan alami. Ia lahir dari sejarah bersama kelompok-kelompok bangsa Indonesia melawan penjajah kolonial dan dari keputusan etis yang mereka ambil untuk menjadi satu bangsa Indonesia. Nasionalisme yang inklusif semacam itu harus dengan sengaja ditumbuh-kembangkan secara terstruktur, sistemik, dan berkesinambungan oleh segenap elemen bangsa agar tidak tergerus oleh ancaman sentralisme, primordialisme yang tersamar dalam bentuk nasionalisme berbasis agama dominan, dan ketidak-adilan distribusi keanggotaan beserta semua hak yang mengikutinya. Dengan menggunakan analisis dari perspektif Etika Karakter, tulisan ini menunjukkan bahwa sekolah-sekolah teologi memiliki peran penting untuk membentuk karakter nasionalisme yang inklusif melalui praktik sosial di sekolah-sekolah teologi terkait. Praktik sosial bukanlah sekadar rangkaian kegiatan, melainkan rangkaian tindakan yang dengan sengaja dilakukan secara bersama-sama berulang-kali oleh segenap anggota komunitas. Sejarah lembaga pendidikan asisten pendeta di Yogyakarta hingga menjadi Fakultas Teologi Universitas Kristen Duta Wacana diangkat dalam tulisan ini sebagai sebuah model praktik sosial yang terbukti efektif membentuk nasionalisme yang inklusif. Penelitian difokuskan pada relasi intersubjektif di antara segenap anggota komunitas ini, yang mencerminkan pengalaman insani yang sangat kaya dan mendalam, yang terjadi sehari-harinya dalam konteks lokalitas hidup, termasuk berbagai kebijaksanaan yang lahir dari relasionalitas tersebut serta identitas kultural religius yang menjadi konteksnya.
Yonatan Alex Arifianto, Reni Triposa, Sari Saptorini
Kurios, Volume 7, pp 381-391; https://doi.org/10.30995/kur.v7i2.295

Abstract:
Amid the swift currents of globalization triggered by the explosion of the information technology revolution, conflicts often occur on issues of discrimination on race, class, and religion. Religions face challenges in resolving controversies and violent behavior and maintaining harmony between religious communities. Christian Religious Education educators need to teach their students positive responses to plurality and pluralism in Indonesia. The most important thing is the impact on students. Research using descriptive qualitative research methods concludes: first, there is a need to increase pluralism in the frame of a pluralistic society and an era of disruption. Second, believers, in this case, Christian Religious Education teachers and students, should understand pluralism from a biblical point of view. Third, Christian Religious Education teachers and students are responsible for actualizing an attitude of tolerance towards a pluralistic society both in society in everyday life and in behavior in cyberspace communities based on a biblical understanding of pluralism. Fourth, Christian Religious Education teachers act as students' guides and counselors to develop an attitude of state life and socialize in a pluralistic society in building togetherness without any form of identity politics.
Brury Eko Saputra
Kurios, Volume 7, pp 295-304; https://doi.org/10.30995/kur.v7i2.272

Abstract:
This article aims to read the echo of the Shema in 1 Corinthians 12. Using the Social Identity Theory shows that the apostle Paul echoes the Shema when utilizing the oneness language in 1 Corinthians 12. The theory also demonstrates that the Shema has social functions in 1 Corinthians 12. The article concludes that reading the echo of the Shema 1 Corinthians in light of the Social Identity Theory contributes to understanding conflict resolution in the Corinthian church.AbstrakArtikel ini bertujuan membaca gema terhadap Shema dalam 1 Korintus 12. Dengan menggunakan pendekatan Teori Identitas Sosial, kajian ini mengha-silkan bukti bahwa Rasul Paulus memang menggemakan Shema ketika meng-gunakan bahasa keesaan dalam 1 Korintus 12. Melalui Teori Identitas Sosial, di-tunjukkan bahwa rujukan terhadap Shema tersebut memiliki fungsi sosial di 1 Korintus 12. Kesimpulannya, pembacaan terhadap gema Shema dalam 1 Ko-rintus 12 dengan Teori Identitas Sosial memberikan kontribusi bagi pemahaman terhadap penyelesaian konflik yang dihadapi jemaat di Korintus
Frans Pantan, Priskila Issak Benyamin, JohnI Handori, Yuel Sumarno, Sadrakh Sugiono
Kurios, Volume 7, pp 372-380; https://doi.org/10.30995/kur.v7i2.352

Abstract:
Pandemi Covid-19 belum memberikan jalan terang kapan akan berakhirnya. Justru fakta sebaliknya yang didapatkan, yaitu semakin meningkatnya angka penyebarannya. Hal ini dapat menjadi masalah dalam penanaman nilai Firman Tuhan terkait dari Sembilan buah Roh menjadi tidak terperhatikan dengan baik dan tertanam pada jemaat. Oleh karenanya, diperlukan strategi dalam meningkatkan ketahanan spiritual agar dapat tetap survive pada masa pandemi. Metodologi yang digunakan dalam penelitian ini adalah kualitatif deskriptif dengan teknik pengumpulan data adalah studi kasus melalui triangulasi data. Hasil penelitian mengemukakan bahwa ketahanan spiritual dapat dilihat dari intensitas doa bersama dengan kelompok atau keluarga, keteladanan melalui pertemuan-pertemuan ibadah secara tatap langsung. Terdapat juga interaksi simbolik ketika kegiatan lembaga keagamaan yang dilaksanakan secara online. Implementasi penanaman nilai firman tuhan menjadi salah satu strategi dalam rangka membuat suatu pemahaman berpikir, selain itu terdapat juga aktualitas tindakan yang dipikirkan terlebih dahulu, pemahaman mengenai diri dan hubungannya dengan interaksi sosial. Strategi-strategi tersebut bertujuan akhir untuk memediasi, serta menginterpretasi makna di tengah masyarakat dimana individu tersebut menetap dan bersosialisasi.
Roy Martin Simanjuntak, Niken Dewi P, Marianus Pattora, Harry Soegijono, Setya Hadi Nugroho
KURIOS, Volume 7, pp 404-412; https://doi.org/10.30995/kur.v7i2.354

Abstract:
Dalihan Na Tolu is a culture and philosophy of life of the Batak people. It is not only the kinship relationship contained in it but also as a driving force for the life order of the believers. In the Dalihan Na Tolu philosophy there is a relationship that needs to be evaluated in relation to social equality, namely the relationship between Hulahula and Boru. The perspective of Christian faith will complement the philosophy of Dalihan Na Tolu if it is built in the love and sacrifice of Christ, which is ultimately driven by love in the Dalihan Na Tolu philosophy. This study uses a qualitative literature approach, which uses descriptive methods, and analysis-argumentative. descriptive, analysis-interpretative, and argumentation-comparative. With the constructive comparative aid method, this study uses various literature sources, such as books, journal articles, and dissemination on web pages to gain new insights from the text being studied. The conclusion that can be drawn is that the theology of social equality in the perspective of Christian faith should complement the philosophy of Dalihan Na Tolu which centers on the love and sacrifice of Christ. The relationship between hulahula and boru is no longer seen as an order of law which implies a curse but rather as a local wisdom that enriches mission values to introduce the love of Christ through the Dalihan Na Tolu philosophy.
Johny Christian Ruhulessin
KURIOS, Volume 7, pp 329-337; https://doi.org/10.30995/kur.v7i2.362

Abstract:
Conflict and reconciliation are a reality in the life of congregations. Generally, conflict emerges in the life of the congregation because of non-theological reasons. Principally, congregations involved in a conflict have the responsibility to overcome the conflict. So do the Elpaputih and Samasuru, two congregations in the Protestant Church in the Moluccas involved in a conflict. This research aims to discover the potential reconciliation between these congregations. Through interviews and focus group discussions, the researcher discover that forgiveness is an essential bridge to reconciliation. At the end of the research, the author emphazise that reconciliation is a must because it is a church calling. For this case, the land as the source of the conflict must be a place for reconciliation when perceived as belonging to God and God’s gift. AbstrakKonflik dan rekonsiliasi adalah kenyataan yang sangat sering dijumpai dalam kehidupan berjemaat. Umumnya, konflik yang terjadi dalam kehidupan jemaat didorong oleh faktor-faktor non-gerejawi. Pada hakikatnya, jemaat-jemaat yang berkonflik itu memiliki tanggung jawab untuk menyelesaikannya. Demikian juga dengan jemaat Samasuru dan jemaat Elpaputih; dua jemaat di Gereja Protestan Maluku yang berkonflik. Oleh karena itu, penelitian ini bertujuan untuk menemukan potensi-potensi di dalam jemaat-jemaat ini untuk membangun rekosiliasi di antara mereka. Dengan melakukan wawancara dan focus group discussion, penulis menemukan bahwa pengampunan merupakan jembatan menuju rekonsiliasi. Rekonsiliasi perlu dilakukan karena itu merupakan panggilan jemaat, di mana tanah sebagai sumber konflik dapat menjadi tempat rekonsiliasi, ketika tanah itu dilihat sebagai milik dan pemberian Tuhan..
Sonny Eli Zaluchu
KURIOS, Volume 7, pp 232-242; https://doi.org/10.30995/kur.v7i2.299

Abstract:
This paper examines the practice of teaching and learning in the education system in Israel and its central role in shaping students' national insight. The method used is a characteristic-thinking analysis which is reported qualitatively descriptively. The analysis results show that the Israeli education system based on religious teachings has succeeded in forming the national insight and spirit of nationalism of students, which is then referred to as religious nationalism. Through the Havruta system or learning in pairs, each student is guided to find the meaning of the text and apply the text in the practice of living within the framework of national identity. This study proposes that the Indonesian theological education system needs to develop a similar model within the Indonesian context. Further research is needed to develop typical Indonesian models to produce Christian theologians integrated as salt and light in maintaining Indonesian identity.AbstrakPaper ini mengkaji praktik belajar mengajar di dalam sistem pendidikan di Israel dan peran sentralnya di dalam membentuk wawasan kebangsaan peserta didik. Metode yang dipergunakan adalah cirical-thinking analysis yang dilaporkan secara kualitatif-deskriptif. Hasil analisis memperlihatkan bahwa sistem pendidikan Israel yang berbasis pada ajaran agama berhasil membentuk wawasan kebangsaan dan semangat nasionalisme peserta didik yang kemudian disebut sebagai nasionalisme-religius. Melalui sistem Havruta atau belajar berpasangan, setiap siswa dituntun menemukan makna teks dan menerapkan teks tersebut di dalma praktik kehidupan dalam kerangka identitas nasional. Penelitian ini mengusulkan bahwa sistem pendidikan teologi Indonesia perlu mengembangkan model serupa tetapi di dalam konteks keindonesiaan. Penelitian lanjutan diperlukan untuk mengembangkan model-model khas Indonesia untuk menghasilkan teolog Kristen yang terintegrasi sebagai garam dan terang di dalam mempertahankan identitas keindonesiaan.
Asih Rachmani Endang Sumiwi, Joko Sembodo, Joseph Christ Santo
Kurios, Volume 7, pp 364-371; https://doi.org/10.30995/kur.v7i2.339

Abstract:
Kerukunan dalam bermasyarakat merupakan hal penting yang perlu diwujudkan sebagai upaya untuk menekan konflik dengan nuansa SARA. Gereja perlu memiliki sensitivitas dalam turut mewujudkan kerukunan tersebut. Diawali dari kerukunan intern orang Kristen, kerukunan ini meluas kepada kerukunan sosial. Pesan Paulus kepada jemaat Korintus untuk seia sekata, erat bersatu, dan sehati sepikir merupakan pesan yang layak diterapkan dalam hubungan intern orang Kristen dan juga diwujudkan dalam kehidupan sosial. Tulisan ini berusaha untuk menjawab bagaimana orang Kristen mewujudkan kerukunan sosial berkenaan dengan pesan Paulus tersebut. Penelitian ini dilakukan dengan pendekatan kualitatif literatur, menggunakan metode deskriptif interpretatif atas teks 1 Korintus 1:10-13. Kesimpulan dari tulisan ini adalah orang Kristen perlu turut membangun kerukunan sosial dimulai dari kerukunan internal jemaat, dilakukan dengan tiga hal yaitu seia sekata yang berarti memiliki kesepakatan, erat bersatu yang berarti terikat bersama, dan sehati sepikir yang berarti memiliki kesamaan dalam berpikir dan mempertimbangkan.
Johannis Siahaya, Nunuk Rinukti, Ho Lucky Setiawan, Charista Jasmine Siahaya, Vicky Samuel Sutiono
KURIOS, Volume 7, pp 345-351; https://doi.org/10.30995/kur.v7i2.338

Abstract:
Harmony between the people of religion in Indonesia is not only the responsibility of the government, but it is also the responsibility of all Indonesians to maintain the integrity of the nation by building an attitude of tolerance and tolerance, and harmony among the people themselves. This also applies to Christians in Indonesia, to take part and be active in building harmony between religious communities. The Bible, especially Romans 14: 1-4 provides a good example for Christians to respect and respect one another, and not to humiliate and judge one another, so that inter-religious harmony can be maintained properly. And this is the model of religious moderation that Christian scriptures uphold. This research was written using a descriptive qualitative method using journal and book sources as the main reference. The discussion was carried out by explaining the concept of harmony of religious communities in Indonesia, then briefly describing the concept from a Christian perspective. The analysis, which is a deconstruction, is specifically directed at Romans 14: 1-4 which is in the spirit of harmony both internally and among religious communities within the framework of moderation in Indonesia. Opportunities and challenges according to Indonesian conditions are discussed at the end. The conclusion is that religious harmony according to Romans 14: 1-4, stimulates Christians to further increase religious moderation in Indonesia, which, although different in terms of ethnicity, ethnicity, religion, and RAS, is tolerant and accepts others as they are, makes it less difficult for Christians to judge and humiliate others.
Stimson Hutagalung, Rolyana Ferinia
KURIOS, Volume 7, pp 178-194; https://doi.org/10.30995/kur.v7i1.217

Abstract:
The background of this research is based on the moral crisis that occurred in an Adventist Christian high school. The purpose of the study was to identify the effect of moral decadence on character education and counseling guidance, as well as the effect of character education on counseling guidance. This quantitative research uses structural equation modeling (SEM). The data collection technique used random proportionate cluster sampling, with 553 students from three schools as the sample. The results of the study have an effect on positive moral decadence on character education and counseling guidance. Meanwhile, character education has a negative effect on counseling guidance. In conclusion, inconsistent character education results in moral decadence which requires students to do counseling, so character education must focus on one day-to-day rather than focus on student mistakes so that the process is consistent. Abstrak Latar belakang penelitian ini didasarkan pada krisis moral yang terjadi di sekolah menengah Kristen Advent. Tujuan penelitian untuk meng-identifikasi pengaruh dekadensi moral terhadap pendidikan karakter dan bim-bingan konseling, serta pengaruh pendidikan karakter terhadap bimbingan konseling. Penelitian kuantitatif ini menggunakan pemodelan persamaan struk-tural (SEM). Teknik pengumpulan data menggunakan random propor-sionate cluster sampling, dengan 553 siswa dari tiga sekolah sebagai sampel. Hasil penelitian memperlihatkann bahwa dekadensi moral berpengaruh positif ter-hadap pendidikan karakter dan bimbingan konseling. Sementara pendidikan karakter berpengaruh negatif terhadap bimbingan konseling. Kesimpulannya, pendidikan karakter yang inkonsistensi mengakibatkan dekadensi moral yang mengharuskan siswa melakukan bimbingan konseling, sehingga pendidikan karakter harus berfokus kepada situasi sehari-hari daripada fokus mencari kesalahan siswa agar prosesnya konsisten.
KURIOS, Volume 7, pp 164-177; https://doi.org/10.30995/kur.v7i1.183

Abstract:
In order to prevent transmission of Covid-19, the government and universities agreed to temporarily stop face-to-face lectures and replace them with distance learning in the form of online lectures. Even so, the implementation of distance learning in the form of online lectures has different characteristics from face-to-face lectures, because the role of students in online learning is far greater than the role of students in face-to-face lectures so that they require self-directed learning readiness from students so that distance learning is done can be effective. Therefore, it is necessary to conduct research on students' self-directed learning readiness in attending online lectures during the Covid-19 pandemic. The research method used in this study is a survey, a survey conducted on 78 students. The results showed that students 'self-directed learning readiness was still at a moderate stage, so it was necessary to make an effort to identify students' self-directed learning needs and to arrange a more complete online learning schedule. Abstrak Dalam rangka mencegah penularan Covid-19, pemerintah dan perguruan tinggi sepakat untuk menghentikan sementara waktu perkuliahan tatap muka dan menggantinya dengan pendidikan jarak jauh dalam bentuk perkuliahan daring. Meskipun demikian, pelaksanaan pendidikan jarak jauh dalam bentuk perkuliahan daring ini, memiliki karakteristik yang berbeda dengan perkuliahan tatap muka, karena peran mahasiswa dalam pembelajaran daring jauh lebih besar dibandingkan peran mahasiswa dalam perkuliahan tatap muka sehingga memerlukan self-directed learning readiness dari maha-siswa agar pendidikan jarak jauh yang dilakukan dapat efektif. Oleh karena itu, perlu dilakukan penelitian terhadap self-directed learning readiness mahasiswa dalam mengikuti perkuliahan daring di masa pandemi Covid-19 ini. Metode penelitian yang digunakan dalam penelitian ini yaitu survey yang dilakukan kepada 78 orang mahasiswa Sekolah Tinggi Teologi Cipanas. Hasil penelitian menunjukkan bahwa self-directed learning readiness mahasiswa masih berada pada tahap sedang, sehingga perlu dilakukan usaha untuk mengindentifikasi kebutuhan belajar mandiri mahasiswa dan menyusun jadwal pembelajaran daring yang lebih lengkap.
Agus Surya, Setinawati Setinawati
KURIOS, Volume 7, pp 42-52; https://doi.org/10.30995/kur.v7i1.242

Abstract:
This paper presents the discursive thinking of the Great Commission of Matthew 28:18-20. A correct understanding of the Great Commission is needed so that the implementation of the preaching of the gospel in society is not arbitrary, let alone cause conflict. This study in exploring the discursiveness of the Great Commission was conducted using a qualitative approach. Retrieval of data in the literature related to the topic in this paper. This research concludes that the discursive Great Commission of the Lord Jesus Christ is one of the culmination of all the biblical foundations for evangelism to develop faith that comes from the four Gospels and the Acts of the Apostles with different emphases. The results of the study conclude that the Gospel of Matthew 28: 18-20 emphasizes that disciples who are weak in faith are empowered to evangelize with the promise of God's participation until the end of time. Abstrak Tulisan ini menyajikan pemikiran diskursif Amanat Agung Matius 28:18-20. Pemahaman yang benar tentang Amanat Agung diperlukan agar implementasi pemberitaan Injil di masyarakat tidak sembarangan, apalagi menyebabkan konflik. Kajian dalam mendalami diskursif Amanat Agung ini dilakukan dengan pendekatan kualitatif. Pengambilan data secara literatur terkait topik dalam tulisan ini. Penelitian ini menyimpulkan, diskursif Amanat Agung Tuhan Yesus Kristus adalah salah satu puncak dari semua dasar Alkitab bagi pekabaran Injil untuk menumbuh kembangkan iman yang bersumber pada ke empat Injil dan Kisah Para Rasul dengan penekanan yang berbeda-beda. Hasil penelitian menyimpulkan bahwa Injil Matius 28: 18-20 menekankan, para murid yang dalam keadaan lemah iman diberi kuasa untuk melakukan penginjilan dengan janji penyertaan Tuhan sampai akhir zaman.
Sari Saptorini
KURIOS, Volume 7, pp 61-69; https://doi.org/10.30995/kur.v7i1.253

Abstract:
The Covid-19 pandemic has caused suffering not only in the health sector but also in the economic sector. Christians are also not spared from this economic suffering. The purpose of this article is to find out how Christians should respond amid the economic suffering caused by the Covid-19 Pandemic. This research used a qualitative method and based on library research to find out the response of Christians amid economic suffering in Acts 11:27-30 and to confirm the implications for Christians today in responding to the economic suffering caused by the ongoing COVID-19 pandemic. The conclusion drawn from this study is that Christians should have faith in God who sustains their lives during the pandemic and take actions that are in line with their faith. The prosperous Christians should be willing and ready in blessing the other Christians who are suffering more. Likewise, Christians who are in economic decline respond by trusting in God's providence and humbly receiving God's blessings through the gifts of brothers and sisters who love them. Christians need to with the government in dealing with this economic suffering until the COVID-19 pandemic ends.
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