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The church is a fellowship of saints, called by God to fulfill His mission of teaching sound doctrine to believers in accordance with the Bible. Christian education (PAK) is one of the teaching tasks in the church. This must be done continuously to meet the needs of the faithful. To remain relevant, the church must develop by considering the influence of modern developments that befall the church. In addition, the congregation has shown changes in behavior and lifestyle that are always up-to-date. In addition, the church also encounters teachings that deviate from the Bible and the correct theological foundation. In the development of PAK, the church cannot be separated from theology which is the content of PAK itself. The teaching practiced in the church focuses on God and His work. To understand this, a theology is needed that makes it easy to explain what God's will is for His people. By making theology the basis for the development of biblical PAK, the church grows into a productive congregation that produces more mature congregations who can live out their faith in their daily lives. This article is written using a qualitative descriptive method through literature research. The conclusion of this article is that the church must understand that PAK is a very important mission of the church and needs to be further developed. PAK is part of the church's theological work, so the church must develop PAK based on theology, and theology becomes the basis for the development of PAK in the church.

The aim of this research is to determine the equality of men and women in the context of receiving salvation based on Galatians 3:26-29 with relevance for today's church. The research method in writing this scientific work is a qualitative method, namely a descriptive approach. This method is used by the author to find useful materials in accordance with the research objectives. In this research, equality between men and women will be explored in the context of receiving salvation and its relevance for the church today. The result of the exegesis of Galatians 3:26-29 is how humans view the equality of men and women in the context of receiving salvation and its relevance for the church today. As is known, Christians always emphasize that humans, both men and women, have equality in receiving salvation through His Gospel or His Word, namely the Faith and Trust of His people. In this case, it also really depends on the theological interpretation of each church sect, because some sects may emphasize a personal relationship with God as the main way to receive salvation, while there are several church sects that emphasize the role of the church as a community of faith that facilitates spiritual growth and receiving the gift of salvation. Salvation (grace) from God is universal (general). God's action in Jesus Christ has effectively eliminated differences according to Gal. 3:26-29. The good news of salvation is that there is no longer such a thing as a select group, those who hope to receive the benefits of Jesus' Messiahship should be part of every believing people. Salvation in the context of Galatians 3 is through God's promises to His people who believe. Apart from that, the concept of salvation is a primary doctrine that becomes a dogmatic guide for God's church. The church must also see and emulate the equality of men and women in the context of receiving salvation. God emphasizes that all mankind should not do things that God does not want. He hopes that those who come with Him are those who truly believe in their faith. Salvation is given to humans as a form of His goodness to His people who believe through Faith and Actions that are always loyal to Him. Salvation is Grace, meaning that there is only one way to obtain salvation, namely through Jesus Christ. He said, “I am the way and the truth and the life. No one comes to the Father except through Me.” And if you belong to Christ, then you are also Abraham's descendants and have the right to receive God's promises (Gal. 3:29).    

The scientific paper with the title arranging the song I want to follow Jesus in the quarted band ensemble playing in the GPdI Agave Bangun Service is research that discusses how to apply the branch of arrangement, namely reharmonization, to the composition I want to follow Jesus. This research uses qualitative research methods using observation, interviews and documentation. Arrangement comes from the Dutch word Arrangement, which means adjusting a musical composition to the number of singers' voices or musical instruments based on an existing composition so that the essence of the music does not change. The arrangements influence the formation of the rhythm and harmony produced by the quarted band ensemble at GPdI Agave Bangun. The results of the research show that the problem of this research is that the drum and bass, which are the main components in the quarted band ensemble, are out of sync between the two instruments which will affect the quality of the arrangement. The piano is often melodic but can also be an accompaniment instrument, the piano playing pattern becomes a rhythmic fulcrum that will change the character and dynamics of the song. Reharmonization of the piano chords is the main reason the writer arranged the song I want to follow Jesus by changing the character of the song from sad to straightforward. Substitution chord theory, voicing and slash chord techniques are the main ingredients for researchers in composing. The type of research used in this research is qualitative research, with the data collection techniques used are observation, interviews and documentation. The final result of this research is as reference material for church musicians to increase their repertoire of playing variations to accompany worship in the church.

This study aims to explore the dynamics of leadership regeneration in an ecclesiastical context with an emphasis on three main aspects: the urgency of leadership renewal, the escalation of conflict within the synod, and the contribution of cross-generational participation in the leadership structure. The approach used in this research is descriptive qualitative, which focuses on in-depth understanding of existing phenomena. Regeneration of ecclesiastical leadership is becoming an increasingly urgent issue in the midst of rapid social change, transformation of service orientation, and the declining level of involvement of the younger generation in church organizational structures. In the absence of a structured and sustainable regeneration system, the dominance of certain age groups in leadership may hinder the renewal of the church's vision and the transfer of relevant ministry values. Therefore, leadership regeneration should be viewed as a transformative and contextual structural reform, which aims to respond to the challenges of the times and prepare a more inclusive and adaptive future leadership. Conflicts in church synods are often triggered by the tension between the application of normative church ordinances and the complexity of interpersonal relationships shaped by the history and internal dynamics of the church. Rigid application of ecclesiastical regulations without considering the social context can trigger deliberative dysfunction and polarization, which hinders inclusive decision-making. In this case, managerial skills in managing conflict through dialogic, empathic, and reconciliatory approaches are needed to maintain the cohesion and legitimacy of the synod, so that decisions can reflect the needs and aspirations of the people. Cross-generational participation in church leadership is key to ensuring continuity and synergy in ministry. Collaboration between senior and younger generations can strengthen collective capacity, transform power relations, and create inclusive and sustainable leadership models.

Domestic violence remains a critical pastoral problem because survivors in church communities often face not only physical, psychological, sexual, and economic harm, but also spiritual narratives that may either sustain recovery or silence disclosure. This constructive qualitative study aims to formulate a Christian pastoral counseling model for survivors of domestic violence in church settings. The study applies a library-based practical-theological design by critically synthesizing peer-reviewed literature on intimate partner violence, faith-based responses, trauma- and violence-informed care, pastoral theology, Indonesian legal norms, and church-related studies. The findings show that pastoral counseling for survivors must be structured around safety rather than immediate marital reconciliation; interpret Scripture through dignity, justice, and protection of the vulnerable; recognize religious coercive control as a form of harm; integrate emotional stabilization with spiritual care; and build referral networks with psychological, legal, medical, and social services. The article proposes an integrated PASTORAL-SAFE model that combines risk assessment, survivor affirmation, trauma stabilization, theological reframing, social support, professional referral, perpetrator accountability, and long-term pastoral accompaniment. The implication is that churches need written protocols, trained pastoral teams, confidentiality standards, and collaborative safeguarding systems to prevent pastoral responses from unintentionally reproducing violence.

Simalungun is one of the ethnic groups that maintains aspects of its culture. Ahap, which has become an identity for the Simalungun people, initially had positive aims and had a positive impact. According to the Simalungun people, Ahap has enormous power to determine human behavior. GKPS Tarutung is proof of the large number of Simaungun people who live in an area where the majority of the population is the Toba Batak tribe. Ahap became an important factor in the history of the founding of the Simalungun Protestant Christian Church (GKPS) Tarutung. The research aims to find out the meaning of Ahap for the Simalungun people of the Tarutung diaspora and to what extent the value of Ahap is in the history of the founding of GKPS in Tarung. The approach used by the author in completing this paper is to use a descriptive approach, namely writing that describes the actual situation of the object under study. According to the actual situation during direct research, the data collected is not in the form of numbers but the data comes from manuscripts, interviews, field notes, personal documents, memos and other documents. According to St. Mardinus Sinaga, SH, Ahap as the initial trigger for the formation of the PKSTS Organization. This is evident from the fact that the PKSTS organization was started by a meeting between two young men from the Simarmata clan and the Purba clan, who talked about relatives and family from the Simalungun tribe.

The GPP Maranatha congregation is a congregation that has a majority of farmers. At this time, many congregations are experiencing difficulties in managing congregational businesses, especially in the agricultural sector, many congregations are having difficulty getting fertilizer. According to the author's observations, this is due to the increasing price of fertilizer, in this case the church needs to pay attention to the congregation. The method used by researchers is a qualitative descriptive approach. The research implementation uses procedures that produce descriptive data in the form of written and spoken words from people whose behavior can be observed through interviews or observations using a qualitative approach. This research aims to determine congregation growth efforts through evangelism models and entrepreneurship strategies in holistic services at the Maranatha Fellowship Protestant Church (GPP). From the results of the research, it can be seen that the efforts that must be made by the church to help increase the growth of the congregation both spiritually and physically are: providing assistance to the congregation such as: the church re-holding Communion that was previously held by the congregation at the Maranatha Fellowship Protestant Church (GPP), The church made visits to the congregation and the church provided training in making liquid fertilizer and provided livestock business. With this assistance, the congregation at the Maranatha United Protestant Church (GPP) will experience development

This research is intended to understand the role of Christ as High Priest and its significance for Christ Tarutung's Christ Full Gospel Bethel Church. A priest had responsibilities regarding the presentation of offerings, and the high priest served as head of the priests. Christ, as the High Priest, served as intercessor for humans and sacrificed his blood and himself to atone for human sins. The pastor in GBIS Love of Christ, as leader, is responsible for guiding and shepherding the congregation. The research method in this scientific work is a qualitative method with a descriptive approach (library research). This research also uses an exegetical approach by analyzing verses and sources related to Hebrews 9:11-28. This method is used by the author to find useful materials according to the research objectives. In this research, we will explore Christ as the High Priest and its relevance for the Full Gospel Bethel Church, the Love of Christ Tarutung congregation. Christ as the High Priest, the role of Christ as the High Priest is the blood of Christ as a sacrifice to redeem human sins, Christ becomes the High Priest who passes through Heaven, Christ as the High Priest grants eternal salvation to all those who wait patiently.

The church is a living community of believers gathered by Christ into a "flock". Shepherding people in the Church has an important meaning as part of the pastoral tradition from the time of Jesus to the present. The task of shepherding comes from the mandate of Jesus himself as the Good Shepherd. Shepherding is considered important in meeting the spiritual and material needs of the people as well as maintaining togetherness and brotherhood in the Church community. Writing this article uses a descriptive qualitative approach using the library study method which is carried out by collecting various writings, both in print media, theses, articles, journals, papers, etc. that are relevant to the material discussed in this article. Furthermore, the shepherding of the people is manifested in pastoral presence, where the presence of the shepherd in the midst of the people becomes a symbol of Christ's presence and provides attention, care and love to the people. The synodal church which was revived by Pope Francis was highlighted as a movement to create a community that walks together towards salvation, with the active participation of all people and the important role of pastoral officers as representatives of Christ who guide and accompany the people. In conclusion, shepherding and pastoral presence play a vital role in guiding, maintaining and strengthening the faith and brotherhood of people in the Church community who walk together towards the salvation promised by the Father.

The church is a living community of believers gathered by Christ into a "flock". Shepherding people in the Church has an important meaning as part of the pastoral tradition from the time of Jesus to the present. The task of shepherding comes from the mandate of Jesus himself as the Good Shepherd. Shepherding is considered important in meeting the spiritual and material needs of the people as well as maintaining togetherness and brotherhood in the Church community. Writing this article uses a descriptive qualitative approach using the library study method which is carried out by collecting various writings, both in print media, theses, articles, journals, papers, etc. that are relevant to the material discussed in this article. Furthermore, the shepherding of the people is manifested in pastoral presence, where the presence of the shepherd in the midst of the people becomes a symbol of Christ's presence and provides attention, care and love to the people. The synodal church which was revived by Pope Francis was highlighted as a movement to create a community that walks together towards salvation, with the active participation of all people and the important role of pastoral officers as representatives of Christ who guide and accompany the people. In conclusion, shepherding and pastoral presence play a vital role in guiding, maintaining and strengthening the faith and brotherhood of people in the Church community who walk together towards the salvation promised by the Father.

In this paper, we try to reflect on one of the important aspects of the Church's faith, namely the essential belief in the Trinity: Father, Son, and Holy Spirit. In particular, we will reflect on the universal Church's faith in the Holy Spirit. Although this article is very limited, we would like to make an important contribution to the relationship between the Holy Spirit in the life of the Trinity and the life of the Church. Therefore, the author tries to analyze the works of Joseph Cardinal Ratzinger (Pope Benedict XVI) on the relationship of the Holy Spirit as the Spirit of the Communion of the Father and the Son and the relationship of the Holy Spirit with the Church. In other words, we will find an unbroken continuity, an inseparable, organic dynamic between the Holy Spirit as the Spirit of the Trinity and the role of the Holy Spirit as the Principle of Communion in the Church.

The church is a community of people who believe in Christ. Christ's atonement for every believer should be a means of self-actualization that is superior in terms of character, nature, and critical thinking towards everything, so that he can live his life wisely in the midst of this world. Therefore, every believer needs to be equipped with planned, directed and continuous guidance in order to give birth to every member of the congregation who is spiritually and physically established. To achieve this noble hope, Christian education in the church is the right space to develop and guide every believer to become a people who can respond to God's call on their lives according to their talents and abilities. Therefore, the church is expected to be able to actualize its role in developing the people through Christian education. Christian education is expected to be able to provide understanding to church members so that they can use Christian education as a basis and means for forming people into members of God's kingdom, who are able to be salt and light in today's world. Christian education is a form of fertilizing the minds of believers with the Word of God under the guidance of the Holy Spirit through a number of learning experiences carried out by the church, for all believers who are discipled to know Jesus Christ. In the study of this topic, it will be discussed as follows: a). The Nature of Christian Education in the Church; b). The Goals of Christian Education in the Church and c). Forms of Christian Education in the Church.

The purpose of this studied was to examine the influence of pastoral function and model of the church worship directly on brand image of the church; and the influence of pastoral functions and models of the church worship through mediating the character of Christ's followers on the brand image of the church. This research includes quantitative research with a survey approach; and path analysis models. Pastoral function and model of the church worship as exogenous (independen) variables; the character of Christ's followers as intervening variables, endogenous (dependen) was the brand image of the church. The study population of members of the Gereja Isa Almasih (GIA) congregation who are members of the congregation of Region I, Region II, Region III and Region IV.  The sample determination used the Taro Yamane formula with a confidence level of 90%, so the data was taken from 100 respondents. The number of respondents for each region is based on population. From the Regional I there were 34 respondents, from the Regional II 33 respondents, from the Regional III 18 respondents, and the Regional IV 15 respondents.  The data obtained from the questionnaire was analyzed with SmartPLS 3.  The results of the research analysis show that pastoral function directly has a positive influence on the brand image of the church but is not significant, but through the intervening variables of the character of followers of Christ, the influence becomes positive and significant. The character variable of Christ's followers becomes the complete mediation variable. While the worship model both directly and through variables intervening the character of Christ's followers has a positive and significant influence on the brand image of the church. The character variable of Christ's followers becomes a partial mediation variable.

Böwö marriage of the Nias tribe is generally interpreted as sumange (giving awards). Böwö is masi-masi/hele-hele dödö Zatua khö nono nia ono alawe (giving affection/proof of the bride's parents' love at the time of marriage). Böwö determines the agreement for the implementation of a marriage. This can take the form of money, gold and other trinkets. The aim is as a form of humanizing humans through love and living prosperously in the family. However, the current application of Böwö is contrary to the true meaning of Böwö. Recently, Böwö in Nias society has experienced a change in meaning and even received a meaning that is contrary to its true meaning. There is a decline in Böwö's understanding which leads to a materialistic aspect. Böwö became honest too expensive. Therefore, it is necessary to investigate why there is a change in the implementation of Böwö. This research specifically seeks to determine the understanding of Böwö Nias ethnic marriages on the basis of Catholic Church marriages using qualitative research which uses three data collection techniques, namely, observation, interviews and documentation. From the researcher's observations, it was found that the Böwö marriage of the Nias tribe is known and is still carried out in social life. Through interviews with informants, researchers found that in the implementation of the Böwö traditional Nias marriage, its meaning had decreased. The reality on the ground shows that some Nias people experience poverty because Böwö is too expensive. Böwö is no longer an expression of love. The informants wanted Böwö to be restored to its true meaning as masi-masi (proof of love). For this reason, it is necessary to simplify Böwö on the basis of Catholic Church marriage. This needs to be socialized to Catholics so that they truly understand and are able to practice it according to the true meaning of Böwö.  

The story of Joshua's leadership in the Bible provides valuable insight for modern church leaders. Through vision analysis, relational leadership, handling challenges, conflict management, and Joshua's mentoring, this paper explores leadership principles that can be applied in today's spiritual ministry. Case studies and interviews with church leaders provide concrete examples of the application of these principles in practical contexts. The relevance of Joshua's leadership strategy in facing contemporary dynamics and the need for contextual adjustments is explained. The conclusion states that Joshua's story provides a foundation for inspired and practical church leadership, promoting the continuity of spiritual ministry in changing times.

The study aims to find out what the ideal church service is like for Sunday school children. The research method used is the study of libraries, interview approaches and observation of the ministry of several churches for Sunday schoolchildren. Through a number of literacy, observation and interviews with a number of Sunday school teachers, it is known that the problem of ministry to Sunday school largely arises from the church itself where many weaknesses lie in the Pastor and Assembly who are still less serious about improving the ministry of PAK to children in the church. Some suggestions to address the problem are: 1). Priests should facilitate teaching, provide week school curriculum and actively engage in serving Sunday school worship. 2). The Church needs to include a special budget for the increase in Sunday School Teacher’s HR. 3). The Church needs to periodically evaluate the Sunday school service. 4). The Church needs to work on service facilities ranging from child-friendly specialty spaces. 5). The Church needs to engage members of the congregation who have pedagogic and theological competencies to support Sunday school service. 6). Even in limitations, Sunday school teachers need to update their knowledge and skills in varying the teaching methods of week schoolchildren.

The implementation of this Mentoring activity is carried out by assisting in Marketing, Financial Management and Independent Business Development which is carried out by the Toraja Church Youth Fellowship of the Buntu Lemo Congregation which is managed independently for the needs of the PPGT organization. This community service activity method has several stages, including initial surveys, interviews with partner groups to find problems and solutions offered as well as assistance with marketing and financial management. The PPGT Buntu Lemo Congregation's independent business includes several types of business, including: tent rental, sound system rental and dance studio and decorations. Strengthening the marketing strategy of the PPGT Mandiri Business of the Buntu Lemo Congregation to be able to compete in marketing products and managing finances correctly and regularly will make the business better.

Code switching and code mixing often occur in different conversations in society, code switching and code mixing can occur at all levels of society, a person's social status cannot prevent code switching or code mixing from occurring, this is often called multilingualism. This qualitative descriptive research was conducted in the fourth grade learning process at the Simalungun Protestant Christian Church Elementary School with the aims of 1) describing the types of code switching applied by teachers in the learning process; 2) describe the types of code mixing carried out by teachers in the learning process; 3) describe the factors that cause teachers and students to exchange codes; and 4) describe the factors that cause teachers and students to mix code.The methods used are observation and interviews. The results of this research indicate that in the fourth grade Simalungun Protestant Christian Church Elementary School, code switching occurred in the form of internal code switching. Internal code changes include code changes from Indonesia to Simalungun and Simalungun code changes to Indonesia. The form of coding codes in the Simalungun Regency Christian Church Elementary School class IV consists of additional word codes, phrase codes and sentence codes. The factors causing code mixing are (1) explaining something, (2) creating familiarity, and (3) situations and conditions

In human life on earth, humans cannot be separated from the image of their Creator. An intimate relationship with the Creator achieved through worship can make human life more meaningful and understand the true purpose of human life. This intimate relationship is more easily felt through the physical atmosphere that people feel and then understand and understand, so that people understand God's true authority in their lives. With this understanding, a person can begin to live a part of his life that is not in vain and leads to spiritual and worldly success. The need for a church forum that is able to convey God's majesty and His protective power gives rise to the demand to present a church forum that can arouse the interest of its people through an atmosphere that supports worship activities. The church is a place where the congregation can worship Almighty God by understanding and experiencing the heavenly atmosphere directly through the physical atmosphere as well as praising and worshiping when worshiping. The church is designed to enhance the quality of the congregation's typical ministry that focuses on praise and worship. The interior arrangement through its architectural elements has been processed in such a way that it can provide a supportive atmosphere, that is, it can reflect the atmosphere of joy in the lives of people who believe in God.

Clean and Healthy Lifestyle (PHBS) is one of the Ministry of Health's Community Movement (Germas) programs, where the community acts as an agent of change and improves the quality of daily behavior towards a clean and healthy life. The advantage of PHBS is that people are health aware and have the knowledge and awareness to live a clean and healthy lifestyle. As a public place, the church organizes various activities that many groups, from children to adults, can take part in. Apart from that, the church also plays a role in spiritual and physical education, meaning that children and teenagers not only gain spiritual knowledge, but also physical knowledge for everyday life. This activity aims to increase knowledge and awareness about clean and healthy living behavior from an early age.