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This study examines the relationship between Dayak cosmology and Christian spirituality through the inculturation of the Munjong tradition within Catholic Dayak Tobak communities in Dusun Batu Besi, Desa Sejotang, West Kalimantan. As a post-harvest thanksgiving ritual, Munjong embodies a symbolic framework reflecting the interconnectedness of humans, nature, ancestors, and Jebata within the Dayak worldview. The tradition functions not only as a religious expression but also as a means of preserving cultural identity and fostering social cohesion. Within a predominantly Catholic context, Munjong has undergone reinterpretation, aligning with Eucharistic spirituality as the Church’s central expression of gratitude. Using a descriptive-qualitative approach combined with symbolic interaction analysis, this study shows that the religious values embedded in Munjong, including: gratitude, petitions for protection, and veneration of ancestors as spiritual mediators, correspond with Catholic teachings on divine providence, the communion of saints, and the sacredness of creation. The local Church recognizes Munjong as a cultural practice suitable for inculturation, provided it aligns with Christian doctrine, thereby offering opportunities for contextual liturgy and catechesis. The findings suggest that Munjong can serve as a bridge between faith and local culture while simultaneously reinforcing cultural identity and deepening the spiritual life of the community. The result of this study contributes to the discourse on inculturation, contextual pastoral practice, and strategies for sustaining indigenous traditions amid social change.

This study aims to examine the lived experience of the Eucharist as an experience of love in the lives of Catholic families at St. Michael Buluq Sen Station, Good Shepherd Parish of Ritan Baru, Archdiocese of Samarinda, through the lens of Henri Nouwen’s spirituality. It employs a descriptive qualitative approach, with data gathered through observation, semi-structured interviews with eight active Catholic families, and a review of relevant literature. Data were analyzed through systematic stages of reduction, display, and conclusion drawing, supported by source and method triangulation. The findings show that the experience of the Eucharist is expressed in four interrelated dimensions of Nouwen’s spirituality: being chosen, blessed, broken, and shared. “Being chosen” appears in the family’s awareness of belonging to a community loved by God; “being blessed” is reflected in gratitude for life; “being broken” is revealed in the willingness to embrace suffering and sacrifice; and “being shared” is embodied in active participation in Church ministry and social engagement. This study affirms the Eucharist as a transformative source shaping family relationships and social life, enriching theology and supporting formation in rural families.

This PKM examines the transformation of traditional burial practices in Terusan Village, Ketapang Regency, West Kalimantan, in light of 1 Timothy 6:7. The local community has a tradition of accompanying and placing all the personal belongings of the deceased on the grave as a form of respect and the belief that the deceased's spirit needs these items to prevent them from returning angry. This belief is reinforced by the community's past spiritual experiences, including the testimony of traditional leaders about dreams in which the deceased's spirit asks for their belongings. Using a theological and anthropological approach, this PKM assesses this tradition in relation to the biblical teaching that humans bring nothing into or out of the world. Using theories from theologians and anthropologists, this PKM formulates a dialogical, inculturative, and transformative spiritual development strategy, so that local culture can be guided without experiencing rejection. This PKM concludes that changes in burial practices must be carried out with a pastoral approach that emphasizes the value of spiritual wealth, the hope of resurrection, and an understanding of death in Christ. Thus, local traditions are not erased, but are guided toward new meanings that align with God's Word, leading the community from cultural heritage to genuine spiritual transformation.

Sexual harassment is a criminal act carried out by two people by force with the intention of satisfying lust or an act of revenge. Sexual harassment in the church community is an act that violates Christian teachings where it is carried out outside the basis of marriage. Sexual harassment is carried out by force between men and women outside the husband and wife couple, namely between parents and children or between father and child. The Church has an important role in this. The Church seeks to heal, support, treat, and even accompany victims of sexual abuse through pastoral actions. Sexuality is no longer something taboo to talk about, therefore it is important for the church, government, and even families to discuss sexuality from an early age as an effort to prevent criminal acts or sexual violence. Society must have a sense of empathy and sympathy for victims of sexual violence, as an effort to heal and accept the reality experienced by victims. The church must really act in a real way in spiritual and psychological and social healing of victims.

This study examines the Ka’Bawakng dance as a cultural–religious expression of the Dayak Kanayatn community that has undergone a deepening of meaning through inculturation within Catholic liturgy. Originating in the Baliatn ritual, Ka’Bawakng dance initially functioned as a medium of healing and cosmological communication that affirmed the interconnectedness of human beings, nature, and Jubata. In its encounter with the Catholic faith, the dance was incorporated into the Eucharistic celebration as an offertory dance through symbolic reinterpretation grounded in the principles of inculturation articulated by the Second Vatican Council. This research employs a hermeneutical approach using participant observation, in-depth interviews, and documentary study, analyzed through thematic analysis. The findings indicate that Ka’Bawakng dance is not treated as a merely decorative liturgical element, but is understood as a language of prayer engaging the body, cultural memory, and the spirituality of the faithful. This integration deepens liturgical participation, strengthens the religious–cultural identity of the Dayak Kanayatn community, and creates a constructive space for dialogue between ancestral traditions and Christian faith. Nevertheless, sustaining the inculturation of Ka’Bawakng dance requires ongoing pastoral accompaniment to ensure fidelity to Church liturgical norms while respecting local cultural values.

This article examines the theological thought of Saint Cyprian of Carthage, one of the third-century Church Fathers, within the context of the Church’s situation in his time, which was marked by profound struggles of faith, particularly the experience of persecution. The focus of the discussion is directed toward the historical and pastoral conditions that shaped Cyprian’s views on the unity of the Church, episcopal authority, and the validity of the sacrament of baptism. Accordingly, this article raises several key questions: What historical background formed Cyprian’s thinking on these three concepts? What were the central ideas he developed regarding ecclesial unity, episcopal authority, and baptism? And how are his ideas relevant to the Church’s teaching, especially in light of the Second Vatican Council? Using a historical and hermeneutical approach, this article traces Cyprian’s life background as well as his pastoral-theological responses to the concrete situations faced by Christians in his time. In the context of the post-persecution crisis, Cyprian played a significant role in addressing internal divisions within the Church, particularly debates concerning the readmission of the lapsi (those who had apostatized). From these struggles, it becomes evident how Cyprian firmly articulated the role of bishops as successors of the apostles and emphasized the sacrament of baptism as the legitimate gateway into ecclesial communion. Based on the historical background of Cyprian’s thought and these three central themes, the article then examines the contribution of Cyprian’s theology to the teachings of the Church as formulated in the Second Vatican Council. Thus, Cyprian’s thought is understood not only as a foundation of early ecclesiology, but also as a living source of faith reflection that remains relevant for the contemporary Church in responding to the dynamics and challenges of the modern age Keywords: Cyprian of Carthage, ecclesiology, unity of the Church, episcopal authority, sacrament of baptism, Second Vatican Council.

The formation of spiritual maturity within Christian families is often misunderstood as a result of chronological age or the length of one’s Christian experience. This literature study emphasizes that spiritual maturity is not determined by age, but by a continuous process of faith formation through biblical knowledge, spiritual practices, lifestyle modeling, and character transformation. Using library research methods, this study analyzes primary and secondary literature related to the role of families, stages of faith development, and the collaborative role of the church in spiritual formation. The findings reveal that the family serves as the central foundation of faith formation, requiring the active involvement of parents in Bible reading, prayer, ethical guidance, and moral example. Furthermore, spiritual maturity is influenced by developmental stages that do not necessarily correspond to biological age. The church functions as a collaborative partner that supports family spiritual growth through teaching, ministry involvement, and pastoral guidance. This study concludes that spiritual maturity is reflected in character and actions rather than ritual participation alone, and it recommends strengthening family-based faith education and cooperation with the church as a foundation for authentic spiritual growth.

Mental health problems, particularly anxiety disorders, are increasingly prevalent among adolescents and have become a significant concern for the church as a spiritual community. This study aims to analyze the role of God’s servants in preventing and addressing anxiety disorders among adolescents at GKSI Maranatha Anugrah Sewan, Tangerang. The research employs a qualitative method through direct observation of youth ministry activities and informal interviews with participants. The findings reveal that church ministers play a strategic role in enhancing adolescents’ mental well-being through practical biblical teaching, empathetic pastoral counseling, and the establishment of prayer and openness communities. The application of Scripture Therapy, devotional counseling, and Healing Prayer Circles has proven effective in reducing anxiety levels, strengthening spiritual security, and fostering healthy social relationships. A holistic and collaborative pastoral approach involving professional support is essential for the church to create a safe environment that promotes recovery and spiritual growth among youth.

This study aims to explore Christology in the Gospel of John, specifically the identity of Jesus as the pre-existent Word (Logos), His incarnation, the claim to divinity through the statement "ego eimi," unity with the Father, and its relevance for the early church and the contemporary church. The method used is a qualitative approach through literature study, with the primary source being the Gospel of John (especially John 1:1-18 and the statement "ego eimi"), supported by commentaries, theological journals, and the works of scholars such as Culpepper, Bauckham, and Dunn, analyzed in historical and theological contexts. The results show that John presents an explicit high Christology, depicting Jesus as the true God who became man, with theological essences such as the basis of worship, the certainty of salvation, and the resilience of faith for the congregation facing exclusion and polemics, while also being relevant for the foundation of faith, pastoral comfort, and missionary motivation in the current era of pluralism.

This study aims to describe the application of management functions in pastoral care for PLHIV. The research method used is a descriptive qualitative method with data collection techniques through observation and interviews. The study was conducted at the HKBP AIDS Ministry (HAM) Balige. Research Findings indicate that the implementation of pastoral care management functions such as planning, organizing, implementing, monitoring and evaluation has been carried out well. The planning stage generally concerns the foundation's readiness to provide assistance in the form of data collection on the identity of the assisted, infrastructure, and scheduling. The organizing stage includes the division of personnel tasks, the formation of peer groups as service partners. The implementation stage is the aspect of implementing pastoral care with the aim of realizing assistance for PLHIV through early detection facilities, providing medication to PLHIV, and educating the community in the form of socialization or seminars. The monitoring stage is carried out by monitoring the progress of the assisted through ARV compliance forms. Meanwhile, evaluation of pastoral care for PLHIV is carried out in weekly meetings to ensure all activities are carried out properly. The implications of these findings support the principle of the importance of managerial aspects in pastoral care so that the assistance is more effective, structured and sustainable so that efforts to improve the quality of life and the healing process of PLHIV can be enhanced.

This study examines the integration of hermeneutic learning and systematic theology in science-based discipleship based on the concept of the Kingdom of God. The background of this research is the gap between the theological understanding of the Kingdom of God and the practice of digital discipleship which tends to be pragmatic and lacks a strong doctrinal foundation. This study uses mixed methods with a sequential explanatory design, which combines a survey of 50 respondents from pastors, lecturers, teachers, and students, as well as in-depth interviews to strengthen quantitative findings. The results of the study showed a very positive response to the integration of the values of the Kingdom of God and the use of science and technology in discipleship, especially in the aspects of digital ethics, love, responsibility, and the formation of Christian character. However, the understanding of hermeneutics and systematic theology still needs to be strengthened so that theological depth is not reduced by digital media and rapid technological flows. This research produces an integrative conceptual model of digital discipleship based on the Kingdom of God that combines hermeneutics as the basis for biblical interpretation, systematic theology as a doctrinal framework, and science and technology as a means of contextual and sustainable faith transformation.

The childfree phenomenon, the decision of married couples not to have children, is gaining increasing attention among young people, including within the Catholic Church. This choice arises in response to various modern factors, such as economic considerations, careers, personal freedom, and changing views on the meaning of family. This study aims to explore the views of young Catholics in the Semarang Vicarage on the childfree phenomenon and analyze them in light of the Catholic Church's teachings on marriage, which place procreation and education as one of the essential purposes of marriage. The study used a mixed-methods approach through the distribution of quantitative surveys and in-depth qualitative interviews. The results indicate a tension between the modern values ​​adopted by young people and the Catholic Church's teachings on openness to life. This phenomenon poses a serious pastoral challenge, particularly regarding the regeneration of the congregation and the sustainability of church life. Therefore, the Church is expected to formulate a more dialogical, contextual, and inclusive pastoral approach in accompanying young people to remain faithful to the Church's teachings without ignoring the social realities they face.

Poverty remains a multidimensional crisis requiring holistic interventions that integrate spiritual and economic dimensions. This study aims to analyze forms of spiritual support in pastoral counseling for the poor and identify mechanisms through which such support contributes to the sustainability of economic empowerment programs. Using a qualitative approach with systematic literature review, data were collected from academic journals, theological texts, and previous research published between 2006-2025, analyzed through thematic content analysis. The findings reveal five integrated forms of spiritual support: spiritual-theological support for restoring meaning and hope, transformative psychosocial accompaniment integrating counseling techniques with faith values, communal empowerment based on Christian values creating sustainable support ecosystems, practical life skills guidance and economic capacity development, and advocacy facilitating access to structural resources. These forms contribute to sustainability through five mechanisms: mindset transformation from helplessness to self-agency, strengthening resilience and adaptive capacity, forming social networks and social capital, integrating Christian values in work ethics, and establishing continuous mentoring systems with participatory evaluation. This study confirms that spiritual support is an essential element determining the long-term success of economic empowerment programs for the poor.

This study examines the integration of Irau cultural values into Catholic Church ministry in Malinau through the approach of inculturation. The Irau festival, as a cultural heritage of the Dayak community, contains social and spiritual values such as togetherness, brotherhood, and gratitude. The study employs a qualitative method with a library research approach, analyzing Catholic Church documents, literature on inculturation theology, anthropiological studies on Dayak culture, and publications related to Malinau. The results indicate that integrating Irau cultural elements, such as music, dance, and traditional symbols that align with Catholic teaching, can enrich liturgy and pastoral ministry. This inculturation helps Catholics experience their faith contextually while respecting their cultural identity. A selective process is necessary to purify cultural elements that conflict with faith, enabling the Church to be an integral part of Malinau society.

Outcome-Based Education (OBE) has emerged as a strategic approach to improving graduate quality in higher education, including pastoral colleges. The pastoral education context in Indonesia, particularly in island regions such as Nias, requires the integration of academic, spiritual, and pastoral dimensions in the learning process. This study aims to analyze the strategies for implementing OBE at the Pastoral College Dian Mandala Gunungsitoli and to identify its supporting factors and challenges. A qualitative research design with a literature review approach was applied, drawing on 25 scientific articles published between 2021 and 2025. The analysis involved identifying main themes, categorizing supporting and challenging factors, and synthesizing strategies for implementation. The findings indicate that OBE implementation includes developing curriculum documents aligned with the Indonesian National Qualification Framework (KKNI) and National Standards of Higher Education (SN-Dikti), strengthening faculty capacity through training, integrating innovative learning models, and applying authentic assessment that evaluates both academic and spiritual competencies. Supporting factors consist of institutional leadership commitment, the availability of curriculum information systems, and collaboration with external stakeholders. Major challenges involve limited faculty understanding of OBE, inadequate technological infrastructure, and resistance to changes in academic culture. This study concludes that OBE can enhance graduates’ competencies and strengthen pastoral identity, provided that faculty training, internal quality assurance systems, and the integration of local wisdom into the curriculum are consistently developed.

Gender equality in the religious sphere in Indonesia is a complex phenomenon, shaped by the interaction between theological doctrines, institutional practices, and the socio-cultural context of each tradition. This study employs a qualitative-descriptive approach through literature review to analyze six major religions in Indonesia: Catholicism, Protestantism, Islam, Hindu Dharma, Buddhism, and Confucianism. The analysis focuses on three main dimensions: theological perspectives regarding gender roles and positions, social changes influencing gender relations, and transformations in institutional structures and practices that support gender equality. The findings indicate that historically, women were often placed in subordinate positions due to patriarchal norms, although the core teachings of these religions contain egalitarian principles and recognition of women’s dignity. Contemporary transformations are reflected in the reinterpretation of religious texts and practices that promote gender equality: Catholicism emphasizes the recognition of women’s dignity within the clerical hierarchy; Protestantism opens opportunities for the ordination of female pastors; Islam reinterprets the principles of Qawwamun and family law rights; Balinese Hindu Dharma adjusts women’s roles in rituals and public spheres; Buddhism revives the bhikkhuni order within the sangha; and Confucianism modernizes the interpretation of Wu Lun and San Cong to emphasize mutual responsibilities between husband and wife. In conclusion, despite persistent patriarchal challenges, this study affirms that religion has the potential to act as an agent of social transformation promoting gender equality while maintaining the moral, spiritual, and traditional values distinctive to each tradition. These findings contribute significantly to academic literature, interfaith dialogue, and the development of more gender-inclusive policies.

This study examines the role of digital church music as a medium for evangelism and discipleship within the digital ecosystem. It employs a mixed methods approach using a sequential explanatory design, in which quantitative data collection is followed by qualitative exploration. Quantitative data were gathered through an online survey of at least 200 respondents to measure the intensity of digital worship music consumption, perceived gospel understanding, faith reflection, and spiritual engagement. Qualitative data were obtained through in-depth interviews with 15–20 key informants and digital content analysis of worship songs, service videos, and social media interactions. The findings indicate that digital church music contributes to strengthening gospel understanding, encouraging faith reflection, and expanding discipleship practices through online spaces. A moderate positive correlation between music consumption intensity and spiritual engagement suggests that music functions as a contextual medium for faith formation. This study highlights the importance of adaptive theological and pastoral strategies for church music ministry in the digital era.

This study examines the implementation of Servant Leadership within GMIM Syalom Lelema and its influence on congregational attendance in worship fellowship. Rooted in the theological model of leadership exemplified by Jesus Christ, Servant Leadership emphasizes humility, empathy, presence, and service as core leadership values. Using a qualitative case-study approach, data were collected through observations, interviews, and documentation to understand the relational dynamics between church leaders and congregational participation. The findings reveal that the congregation highly values leaders—pastors, elders, and deacons—who demonstrate genuine care, pastoral presence, and willingness to serve. Acts of pastoral visitation, listening to members’ struggles, and showing humility significantly strengthen emotional and spiritual bonds within the community, resulting in higher attendance and engagement in various worship activities. Conversely, leaders who lack servant-like attitudes tend to receive weaker responses from the congregation, which negatively impacts their participation in worship. The study concludes that Servant Leadership is not merely a theological ideal but a practical necessity within the communal culture of GMIM Syalom Lelema. The model effectively fosters stronger relationships, increases congregational commitment, and enhances the vitality of church fellowship. Keywords: Servant Leadership, Pastoral Ministry, Worship Attendance, Ecclesial Leadership, GMIM Syalom Lelema.

The ecological crisis affecting Central Kalimantan reveals systemic environmental degradation, ranging from deforestation and river pollution to peatland destruction caused by massive extractive activities. The impact of this crisis extends beyond ecological damage, disrupting the social, cultural, and spiritual order of the Dayak Indigenous communities. This article aims to reflect on Dayak communal spirituality as a path toward ecological conversion in the light of the encyclical Laudato Si’. Employing a qualitative approach through theological–contextual hermeneutics and library research, this study examines the dialogue between Dayak cosmology, communal life values, and the Catholic Church’s vision of integral ecology. The findings indicate that Dayak communal spirituality affirms a reciprocal relationship among humans, nature, the community, and the Creator, which resonates with the call for ecological conversion articulated in Laudato Si’. This article argues that integrating Dayak communal spirituality into the Church’s pastoral praxis holds transformative potential in fostering ecological awareness, strengthening the inculturation of faith, and encouraging the active participation of the faithful in caring for our common home in a sustainable manner.

Spirituality is a fundamental foundation of congregational faith life that directly influences character formation and daily behavior. However, social, cultural, and technological changes in the modern era have contributed to the weakening of congregational spirituality, including within the GKSI Sungai Maram congregation in Ketapang Regency, West Kalimantan. This condition is reflected in faith practices that tend to be routine and have not yet fostered holistic Christlike character. This community service program aimed to revitalize congregational spirituality as an effort to strengthen character formation and faith through a contextual and participatory approach. The program was implemented through pastoral mentoring, reflective group discussions, prayer fellowships, and community-based faith development activities involving church leaders and congregants. The implementation methods included initial observation of congregational conditions, interviews with church leaders and members, and community reflection as an evaluation tool. The results of the program indicate increased spiritual awareness among congregants, reflected in the strengthening of Christian character values such as love, integrity, responsibility, and social concern, as well as improved relational quality within the congregation. In addition, the program encouraged the establishment of sustainable shared spiritual practices as an integral part of church life. Therefore, contextual and sustainable spiritual revitalization through community service activities serves as an effective strategy for building a congregation that is mature in faith, strong in character, and socially impactful.